Podcasts about rabbinic

70,000 mothers are fighting for Israel's future - one draft notice at a time. Mothers on the Front Line founder Agamit Gelb joins us to discuss the contentious issue of Haredi military service in Israel. We explore biblical parallels from Numbers, where Moses confronts tribes seeking exemption from conquest. The conversation delves into the social contract, national solidarity, and the unique perspective mothers bring to this debate. Agamit shares her organization's efforts to promote equality in service and challenge exemptions through legal and grassroots means. Agamit Gelb and her organization, Mothers on the Front Line, are at the forefront of this debate. Founded in April 2023, months before the October 7th attacks, this group of 70,000 mothers is fighting for equality in military service. But their mission goes beyond mere policy change—they're striving to redefine the very notion of national service and solidarity. Key Takeaways The issue of Haredi military service cuts to the core of Israeli society, affecting fairness and national unity Biblical texts offer relevant insights on shared responsibility and leadership in times of national challenge Mothers play a crucial role in shaping societal values and can be powerful agents for change Timestamps [00:00:00] – Introduction: The central issue of military service in Israel and its societal implications. [00:01:45] – Guest Introduction: Agame Gelb and the founding of Mothers on the Front Line. [00:04:55] – October 7th and the catalyst for mobilization of mothers across Israel. [00:06:45] – The emotional and demographic power of Israeli mothers and national unity. [00:10:40] – Inequality and the principle of service from the perspective of motherhood. [00:12:30] – Legal petitions, community organizing, and educational programming. [00:16:05] – Biblical context: Reuben and Gad's request and Moses' moral leadership. [00:21:15] – Rabbinic insights on morale, equality, and the impact of opt-outs. [00:25:50] – The army's evolving infrastructure for Haredi service and leadership resistance. [00:30:15] – Final reflections: Love of country, courage, and the hope for democratic unity. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/663980 Transcript here: https://madlik.substack.com/ Link to Donate to Israeli Mother on the Frontline: https://pefisrael.org/charity/mothers-on-the-frontline/ Link to Imahot Bahazit: https://www.imahot.org/en Link to Podcast: A mother's Journey to a Beret: https://open.spotify.com/show/6cmqoZdNZnt6lF7LaDLngW?si=cf43c1b1d3504b62(Hooky First Line)

Daf Yomi Avodah Zarah 37Episode 2029Rabbi Yehudah Nesiah was going to permit also the bread of non Jews. However, he was concerned for his reputation—that he would be known as being overly permissive, since he had already permitted the oil of non Jews. This was supported by the fact that Rabbi Yose of Tzereda had gained a repuation for being overly permissive, when he had permitted too many Rabbinic decrees. Most of daf 37 discusses decress that were permitted by both Rabbi Yehudah Nesiah, as well as Rabbie Yose of Tzereda.Sefaria: https://www.sefaria.org/Avodah_Zarah.37a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud 00:00 Intro01:30 Permitting the bread of non Jews09:34 No divorce after death28:12 Grasshoppers34:15 Purity of liquids in the Temple38:50 Corpse tumah

Rabbi Irwin Kula reminds us that when we engage deeply with Torah, it can serve "as our mirror" which illuminates our inner complexities, strivings, horizon of significance, so we can better understand ourselves, others, and the world. In this presentation, I note how the Biblical story of Pinchas (who gets his own name on a parashah!) is a little different than most Biblical narratives in that most generate debates that quote textual evidence, but Pinchas usually just has the binary of "you either read it one way or the other." In that, it is our mirror in a more immediate way than usual. I compare the Rabbinic view and legend of Pinchas as the Biblical "Superman" with the recent James Gunn movie, quoting from, among other places, the excellent essay by Will Rahn.

Daf Yomi Avodah Zarah 36Episode 2028Some very interesting topics on today's daf. First, we discuss the prohibition against consuming the oil of non-Jews, and the revocation of that prohibition. Which leads to a discussion around the scenarios in which a enactment of the rabbis can be revoked. Also discussed, is the rabbinic enactment of yichud with non-Jewish women as a safeguard against idolatry. A very interesting daf. Enjoy.Sefaria: https://www.sefaria.org/Avodah_Zarah.36a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud 00:00 Intro01:43 The source of the oil prohibition26:53 Permitting rabbinic decress30:42 The Rabbinic decree about the daughters of non Jews

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The only Israelite to go down to Egypt and enter the Promised Land was a woman. In the years after the Civil War, heritage groups began honoring a rare category of Americans: Real Sons and Real Daughters — children born to aging veterans of that war. Not grandchildren. Not great-grandchildren. Their actual children. Living, breathing links to a fading past. Today, the same honor is given to the children of Holocaust survivors. These are voices that don't just remember history — they carry it. In the Torah, there is one figure who embodies this idea more than any other. Her name is Serach bat Asher. According to legend, she enters Egypt with Jacob's family — and, somehow, centuries later, she helps Moses find Joseph's bones, enters the Promised Land and even consults with 3rd Century Rabbis of the Talmud. She provides us with a paradigm for a social institution that is undervalued... the Living Legacy. We explore this critical source of cultural history in the Bible, Rabbinic texts, other religions and cultures. Key Takeaways The power of intergenerational wisdom The value of seeking out and listening to living witnesses That authenticity comes from experience, not just bloodlines Timestamps [00:00:00] – Introduction to “real daughters” and the historical role of living links to the past [00:02:48] – Rabbi Adam begins discussing the Parsha and the uniqueness of Serach bat Asher [00:05:08] – Reflections on personal connections to historical generations and legacy [00:08:06] – Discussion of adoption, inheritance, and authenticity in Jewish tradition [00:10:03] – Serach reveals the location of Joseph's bones, showing her enduring memory [00:13:10] – Why Serach, as a woman, may have symbolized enduring legacy and transition [00:16:00] – Midrash: Serach gently reveals to Jacob that Joseph is alive through song [00:19:32] – Serach credited with prophetic knowledge of Joseph's survival [00:23:00] – Serach offers eyewitness testimony at the splitting of the sea [00:29:00] – Broader discussion on real sons/daughters, Holocaust survivors, and living legacy Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/662562 Transcript on episode web page: https://madlik.com/2025/07/16/serach-the-keeper-of-israels-collective-memory/

2 sections- chiddushim of Mishna teach that even during the Rabbinically imposed time (6th hour) the chametz is prohibited in benefit as well and cannot even be used for fuel, debate Chizkiya and R Avahu if general prohibitions of eating exclude/include the prohibition of benefits as well

2 sections- chiddushim of Mishna teach that even during the Rabbinically imposed time (6th hour) the chametz is prohibited in benefit as well and cannot even be used for fuel, debate Chizkiya and R Avahu if general prohibitions of eating exclude/include the prohibition of benefits as well

This morning we discuss three tiers of rabbinic leadership. I am in the lowest. The middle is those who get a lot of attention, for good, and sometimes less that good reasons. Then there is the top tier, of whom I was reminded on a recent visit to Ponovezh Yeshiva in Bnei Brock, when I remember my visit and experience there 4 7 years ago. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

What happens when the sacred victim becomes the sovereign nation? We delve into a provocative exploration of Jewish identity and otherness in this week's episode. Drawing inspiration from the Torah portion Balak and a thought-provoking essay by Hussein Aboubakr Mansour, we challenge long-held beliefs about Judaism's role as the quintessential "other" in society. Have we been misinterpreting our own history? Key Takeaways The concept of Jews as universal "others" may be more modern than we realize Embracing particularism might be more authentic to Jewish tradition than universal symbolism Zionism can be seen as a return to Jewish particularity rather than just a political movement Timestamps [00:00] Introduction to the episode and the theme of “The Jew as Other” [01:45] How the term “other” appears in this week's Parsha and Moab's fear [03:50] Biblical context: Egyptians and Haman's perspective on Jews [06:45] Jewish laws and their role in antisemitic narratives [09:30] Rabbinic interpretations and perceived Jewish separateness [12:15] Rabbinic blame of God for antisemitism through Jewish laws [14:30] Evolution from oppression to loving the stranger in Torah [17:00] Introduction of Hussein Aboubakr Mansour's argument [20:15] Breakdown of the Jew as metaphor and object of culture [28:00] Zionism's rejection of “otherness” and affirmation of sovereignty Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/661213 Hussein Aboubakr Mansour‘s Substack article https://open.substack.com/pub/critiqueanddigest/p/the-jew-after-otherness Transcript on episode web page: https://madlik.com/2025/07/09/understanding-anti-semitism-through-history/

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurThe sugya on the final Daf of our Perek says that if a Kuti performs labor on Chol HaMoed for a Jew, the Jew has violated the prohibition of "lifnei iver" Rabbeinu Tam celebrates our gemara, using it to demonstrate that the prohibition of lifnei iver applies to Rabbinic prohibitions -- after all, the prohibition of work on Chol Hamoed is only Rabbinic. But other Baalei HaTosafot disagree with Rabbeinu Tam's read, and our sugya becomes a battleground for the Tosafists! Join us as we delve into this heated dispute.Gefet Ep 110, Avodah Zarah 22Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book.–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 22.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

Rav Hirsch, Horeb, Mitzvah 78 – Rabbinic Authority As we explore in this episode, Rav Samson Raphael Hirsch understood ancient legal authority not as personal influence, but as the outgrowth of a divinely mandated structure  a system rooted in Sinai that gives form to our mission in life. Drawing on his analysis, we reflect on the nature of our own rabbinic influences. I examine its relevance to the idea of a personal rabbi not merely someone wise or kind, but someone embedded in a structure, someone who submits to a higher halachic authority. As Rav Hirsch points out, the Sanhedrin held legitimate power only when seated in the Chamber of Hewn Stone, and the Kohen could serve only while wearing his sacred garments. True Torah leadership is not about charisma, but continuity. Without submission to something beyond the self, we risk mistaking personality for Torah.

Rabbi Daniel Rowe responds to questions about Jewish belief and Jewish philosophy in a weekly Q&A with students in the Aish Jerusalem foundations program. Today's topics include: 00:00 A recap of the Questions asked 01:30 Does the improbability of intelligent life prove God? 14:20 Could there be intelligent life elsewhere in the universe? If so would that impact Torah or make our lives less significant? 16:51 If aliens exist why are they not mentioned in Torah? 18:30 What about Rabbinic laws that seem no longer relevant? 24:49 An example of kosher milk 25:52 An example of horse-riding on Shabbat 29:00 An example of 2-days Yom Tov (Jewish festivals) outside of Israel 31:10 An example of reading the Torah with Targum (Aramaic translation) 31:46 Bible criticism and claims of different writing styles in Torah 50:30 Do Jews want a promised 'Greater Israel' from the Nile to the Euphrates? Be sure to subscribe to the channel for weekly videos on Jewish philosophy, wisdom and world-changing ideas. Rabbi Daniel Rowe is a popular Rabbi, philosopher and educator at Aish, who uses his deep knowledge of Judaism, science, and philosophy to captivate and educate audiences across the globe. Follow Rabbi Rowe on social media for regular new uploads and updates: YouTube: https://www.youtube.com/channel/UC2IUE77xD5uF_1xmWxWoBSg Spotify: https://open.spotify.com/show/1qPQn7TIWdQ8Dxvy6RfjyD Instagram: https://www.instagram.com/rabbidanielrowe/ Amazon Music: https://music.amazon.com/podcasts/cd5debfe-684c-411d-b0bc-223dcfa58a39/rabbi-daniel-rowe LinkedIn: https://www.linkedin.com/in/rabbi-daniel-rowe-23838711/?originalSubdomain=uk TikTok: https://www.tiktok.com/@rabbi.daniel.rowe #jewish #rabbi #jewishwisdom #torah #bible #jewishphilosophy

In this episode of Hebrew Voices #219 - Halakhic Purist Rabbi: Part 1, Nehemia brings on “Halakhic purist” Rabbi Asher Meza to discuss the distinction between Jewish law and traditional folklore and how true Rabbinic ordination ended in the Mishnaic … Continue reading → The post Hebrew Voices #219 – Halakhic Purist Rabbi: Part 1 appeared first on Nehemia's Wall.

The Rebbe acknowledges the difficulties yeshiva students face in securing teaching and rabbinic positions. He encourages raising these issues in communal forums to bring improvement and suggests that young rabbis unite in voicing concern. He concludes with a blessing for success and joyful service of Hashem. https://www.torahrecordings.com/rebbe/igroskodesh/015/011/5568b

The Rebbe expresses joy at progress in the recipient's rabbinic role, stresses the urgent need for proper education, and shares insights on humility through giving Machtzit HaShekel. He writes that he will mention him at the Ohel and concludes with warm blessings. https://www.torahrecordings.com/rebbe/004_igros_kodesh/adar_beis/958

In today's page of Talmud, Avodah Zarah 8, the Rabbis tell a story of Jewish bravery during the Roman Empire. When the chain of Rabbinic ordination was threatened by the Roman rulers, a group of Rabbis met to ordain students at tremendous risk to themselves. What happened next? Listen and find out. 

A very long mishnah beginning on the previous daf to open chapter 7 -- about oaths that are rabbinic in nature. Also, some Gemara on the mishnah - that on who takes the oath gets out of paying - with a sourcetext in Exodus 22.

The difference between a biblical oath and a Rabbinic oath

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book.–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 21.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

1 section- Rav follows position of R Yehuda that "tolin" in 5th hour (and not RM/RG in Mishna) and Rebbi supports this psak

1 section- Rav follows position of R Yehuda that "tolin" in 5th hour (and not RM/RG in Mishna) and Rebbi supports this psak

2 sections- conclusion of clarification of debate (RY/Rabanan) regarding when we decree and not with logic of "adam bahul al mamono" and badil/michlaf, debate RM/RY (and RG) regarding the timing of Rabbinic restriction of chametz on erev Pesach

2 sections- conclusion of clarification of debate (RY/Rabanan) regarding when we decree and not with logic of "adam bahul al mamono" and badil/michlaf, debate RM/RY (and RG) regarding the timing of Rabbinic restriction of chametz on erev Pesach

Recorded in front of a live audience, listen as Rabbi Cosgrove talks to Shuly Rubin Schwartz, chancellor of the Jewish Theological Seminary (JTS), joined by JTS students, including our own Rabbi Aiden Pink, as they highlight how JTS has adapted to the modern world.   For more Rabbi Elliot Cosgrove, follow @Elliot_Cosgrove on Instagram and Facebook.   Want to stay connected with PAS? Follow us @ParkAvenueSyn on all platforms, and check out www.pasyn.org for all our virtual and in-person offerings.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices

It might surprise you to know that many Rabbis struggle with some of the Big Questions about the very fundamentals of Jewish religion. One of those - maybe the Biggest - is, "Is Judaism true?"  The three rabbis take the question head-on, and gives their perspective. This is Part I of a to-be-continued exploration of The Truth.  Enjoy.

The Second Temple (520 BCE-70 CE) was a period of Jewish Rebellions, the Maccabees against the Syrian Greeks, the Dead Sea Scrolls authors against the Priestly Establishment, the early Christians against Judaism, and the Jewish Zealots against the Roman oppressive rule.  We will discuss the origins of the holiday of Chanukah, and the origins of the writing of the Talmud, and how the Rabbinic leadership prepared the people for exile from the land of Israel. The visual part of the talk and the presentation can be found on our YouTube channel by this link: https://youtu.be/dlbuymIRnRk?si=Aa5hZU5bdHzMiuYR

The Second Temple (520 BCE-70 CE) was a period of Jewish Rebellions, the Maccabees against the Syrian Greeks, the Dead Sea Scrolls authors against the Priestly Establishment, the early Christians against Judaism, and the Jewish Zealots against the Roman oppressive rule.  We will discuss the origins of the holiday of Chanukah, and the origins of the writing of the Talmud, and how the Rabbinic leadership prepared the people for exile from the land of Israel. The visual part of the talk and the presentation can be found on our YouTube channel by this link: https://youtu.be/dlbuymIRnRk?si=Aa5hZU5bdHzMiuYR

The Second Temple (520 BCE-70 CE) was a period of Jewish Rebellions, the Maccabees against the Syrian Greeks, the Dead Sea Scrolls authors against the Priestly Establishment, the early Christians against Judaism, and the Jewish Zealots against the Roman oppressive rule.  We will discuss the origins of the holiday of Chanukah, and the origins of the writing of the Talmud, and how the Rabbinic leadership prepared the people for exile from the land of Israel. The visual part of the talk and the presentation can be found on our YouTube channel by this link: https://youtu.be/dlbuymIRnRk?si=Aa5hZU5bdHzMiuYR

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

It is standard medical procedure for expectant mothers to undergo periodic ultrasound examinations, during which the physicians see the fetus so it can be carefully examined to ensure it is developing properly. During this examination, the doctor can easily identify the fetus' gender, and doctors generally pass on this information to the parents. The question arises whether it is proper, from a Torah perspective, for the parents to learn the fetus' gender during pregnancy. The Torah commands, "Tamim Tiheyeh Im Hashem Elokecha" ("You shall be innocent with Hashem your G-d" – Debarim 18:13), which is understood as an obligation not to concern ourselves with the future, to conduct ourselves the way we see fit, placing our trust in Hashem, without trying to access information about the future. Does finding out a fetus' gender violate this principle? We do not find any clear-cut basis in Halachic literature to forbid such a practice, and it would appear that learning a fetus' gender does not indicate a lack of faith in G-d or an inappropriate attempt to access information about the future. There is, however, one interesting passage in the Midrash which perhaps leads us to discourage this practice. The Midrash (Kohelet Rabba) lists several pieces of information which G-d withheld from human beings. For example, nobody knows when he will leave this world, and, quite obviously, G-d arranged this intentionally so that we will always conduct ourselves properly, rather than wait and repent shortly before we die. As we do not know when we will leave this world, we have no choice but to approach every day as potentially our last, and conduct ourselves accordingly. The Midrash also includes in this list the thoughts of other people. G-d does not empower us to read other people's minds, because if people could access each other's thoughts, the world would be overrun by animosity. The Midrash lists a fetus' gender as one of the pieces of information which G-d withholds from us. No reason is given, but we can reasonably assume that if the Midrash includes a fetus' gender in this list, there must be a valuable reason for this information to be denied to us. Perhaps, if the mother was hoping for one gender, then knowing that the infant is the other gender could cause her distress, which might be detrimental to the child. Or, perhaps to the contrary, knowing the gender during pregnancy diminishes from the excitement when the baby is born. In any event, the Midrash clearly indicates that it is for our benefit that G-d conceals from parents their child's gender during pregnancy. While this Midrash certainly does not suffice to establish a Halachic prohibition against finding out a fetus' gender, it would seem that this is something which should be discouraged, unless there is a particular reason to obtain this information. In some situations, the parents need to know ahead of time whether a Berit Mila must be arranged, and there might be circumstances where for purposes of Shalom Bayit (harmony between husband and wife) this information is valuable. When such a need arises, it is certainly acceptable to be told the gender, as this does not violate any Halachic prohibition. We should add that if the father is a Kohen, there might actually be value in the parents' finding out the fetus' gender. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) addresses the question of whether a woman who is married to a Kohen may come in contact with Tum'at Met (the impurity generated by a human corpse) during pregnancy, such as by visiting a cemetery or entering a home where a corpse is present. All male Kohanim, including infants, are included in the prohibition which forbids Kohanim from coming in contact with Tum'at Met, and the question thus arises as to whether a pregnant wife of a Kohen should avoid Tum'at Met, in case she gives birth. The Mishna Berura rules that this is permissible, because it is a situation of "Sefek Sefeka" – where two uncertainties are involved. First, it is uncertain whether the fetus is a boy, who is forbidden from coming in contact with Tum'at Met, or a girl, who is not forbidden. Second, it is possible that the infant will be stillborn, Heaven forbid, in which case, of course, there is no prohibition. On this basis, the Mishna Berura permits the pregnant wife of a Kohen to go to a place where there is a human corpse. However, in a situation where Halacha permits something because of a "Sefek Sefeka," if it becomes possible to resolve one of the uncertainties, there is an obligation to do. Therefore, in the case of a wife of a Kohen who is pregnant, there is value in determining the gender in order to resolve the first uncertainty. Then, if she is carrying a boy, she would be required to avoid exposure to Tum'at Met, and if it is a girl, this would not be necessary. It should be noted that the Magen Abraham (Rav Abraham Gombiner, 1633-1683) maintained that the pregnant woman in any event would be permitted to go to a place where there is Tum'at Met, because the prohibition does not apply in such a case. Therefore, in consideration of this opinion, we would not go so far as to require a Kohen's pregnant wife to determine the child's gender. (Parenthetically, we should note that a Kohen's wife is certainly allowed to go to a hospital to deliver the child, despite the high probability that there is a human corpse in the hospital, because this is a situation of Pikua'h Nefesh – a potentially life-threatening circumstance. Additionally, the spread of Tum'a from one room to another and one floor to another in the hospital likely occurs only Mi'de'rabbanan (on the level of Rabbinic enactment), such that there is greater room for leniency.) Summary: There is no Halachic prohibition against finding out a fetus' gender during pregnancy, though it is preferable not to, unless there is a particular need, or if not knowing could compromise Shalom Bayit. If the father is a Kohen, it might, according to some opinions, be preferable to find out the gender, so that the mother will avoid places of Tum'at Met if it's a boy, and will not have to avoid such places if it is a girl. If the couple does not know the gender, the woman is nevertheless allowed to visit places where there is Tum'at Met.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book.–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 20.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

2 sections- allowance and time-frame of nullifying vows by husband/Chacham on Shabbat, various Rabbinic prohibitions that are permitted in Shabbat because of a mitzva (tumah)

2 sections- allowance and time-frame of nullifying vows by husband/Chacham on Shabbos, various Rabbinic prohibitions that are permitted in Shabbos because of a mitzva (tumah)

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** It is customary each night during the Omer period for the Chazan to recite the Beracha and count the Omer aloud, before the congregation recites the Beracha and counts. This practice developed due to the concern that people may mistakenly count the wrong number, in which case they would not fulfill the Mitzva and would recite a Beracha Le'vatala ("wasted" Beracha). As it was assumed that Chazanim would know the correct number for the counting, the custom developed that the Chazan would first count aloud before the congregation. This practice is mentioned already by the Rashba (Rabbi Shlomo Ben Aderet, Spain, 1235-1310), in one of his responsa (126), and is discussed as well by Rabbi Chayim Palachi (Turkey, 1788-1868) in his work Mo'ed Le'kol Chai (5:19). Rabbi Shneur Zalman of Liadi (the "Ba'al Ha'tanya," Russia, 1745-1813), in his code of Halacha (Shulchan Aruch Ha'Rav, 489:12; listen to audio for precise citation), notes an interesting Halachic dilemma that results from this custom. There is a debate among the authorities as to whether a person fulfills a Mitzva by performing the given action without intending to satisfy his Mitzva obligation ("Mitzvot Tzerichot Kavana" or "Mitzvot Einan Tzerichot Kavana"). According to one view, a person fulfills his obligation regardless of whether or not he has the Mitzva in mind while performing the given act. If so, Rabbi Shneur Zalman notes, once the Chazan publicly counts the Omer, everybody who hears his counting has fulfilled their obligation of Sefirat Ha'omer. Even though they did not intend to fulfill their obligation by listening to the Chazan's counting, and the Chazan did not have in mind for his counting to fulfill their obligation, they nevertheless fulfill the Mitzva by hearing his counting. Rabbi Sheur Zalman adds that with regard to Mitzvot De'Rabbanan (obligations ordained by the Rabbis, as opposed to Torah law), all authorities agree that intention is not indispensable for the fulfillment of the Mitzva. Therefore, since we generally follow the view that Sefirat Ha'omer nowadays is required on the level of Rabbinic obligation, according to all opinions one fulfills his obligation to count by hearing the Chazan's counting. Seemingly, then, it should be forbidden to count with a Beracha after one hears the Chazan count the Omer. Since one fulfills his obligation by listening to the Chazan, even if he did not intend to fulfill his obligation in this manner, he may no longer count with a Beracha. Chacham Ovadia Yosef addresses this issue in his work Chazon Ovadia (Laws of Yom Tov, p. 228). He writes that in order to avoid this dilemma, one should verbally declare each year towards the beginning of the Sefira period that throughout the period he does not intend to fulfill his obligation by listening to somebody else's counting. By making such a declaration, one establishes that he intends on fulfilling his obligation only by personally counting the Omer, and he may thus count with a Beracha even after listening to the Chazan's counting. Summary: It is customary for the Chazan to count the Omer aloud with the Beracha before the congregation counts. One should verbally declare at the beginning of the Sefira period that throughout the Omer he intends to fulfill his obligation to count only through his personal counting, and not by listening to the Chazan or other person's counting.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Sha'ar Hakavanot (collection of Kabbalistic teachings) writes that after one counts the Omer – meaning, after reciting the Beracha and then counting that day's number – one should offer a prayer for the rebuilding of the Bet Hamikdash. The text of this prayer is, "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen" ("The Merciful One shall restore the service of the Temple to its place, speedily and in our days, Amen"). The reason for this practice is that according to most Halachic authorities, the Misva of counting the Omer applies nowadays Mi'de'rabbanan – by force of Rabbinic enactment – as opposed to Torah law. The Torah obligation of Sefirat Ha'omer applied only in the times of the Bet Hamikdash, when we offered the special Omer sacrifice, whereas nowadays, in the absence of Bet Hamikdash, when we cannot bring this offering, our counting is only commemorative. Therefore, after we count the Omer each night, we pray to God to rebuild the Bet Hamikdash so we can offer the Korban Ha'omer, and then we will be able to count in fulfillment of the actual Misva. And even according to those authorities (such as the Rambam) who maintained that Sefirat Ha'omer is required by Torah law nowadays, we offer a prayer that the Temple will be rebuilt so we can offer the Korban Ha'omer. This also answers the question addressed by the Halachic authorities as to why we do not recite the Beracha of "Shehehiyanu" the first time we count the Omer each year. As we know, whenever we perform a Misva that presents itself on infrequent occasions, we recite the Beracha of "Shehehiyanu." Seemingly, this should apply to Sefirat Ha'omer, as well, yet Halacha does not require reciting this Beracha before the counting of the Omer. The reason is that when we count the Omer, we are mindful of the fact that we count only as a commemoration of the actual Misva, which we cannot fulfill in its true form due to the absence of the Bet Hamikdash. The counting of the Omer thus evokes a degree of sorrow, and does not warrant the recitation of the festive "Shehehiyanu" blessing. Summary: It is customary to recite immediately after Sefirat Ha'omer a brief prayer for the rebuilding of the Bet Hamikdash: "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen."

In this episode of Hebrew Voices #214 - A Bridge Between Worlds: Part 2, Nehemia continues discussing with “Digital” Pastor Jim Pierce what it means to be Christian, the issue of Rabbinic authority for Messianics, and how to interact with … Continue reading → The post Hebrew Voices #214 – A Bridge Between Worlds: Part 2 appeared first on Nehemia's Wall.

On this episode of The Jon Gordon Podcast, I welcome my guest, Rabbi Jason Sobel. In this captivating conversation, we explore the rich tapestry of faith, tradition, and spirituality. Rabbi Jason, a fascinating voice in the realm of spiritual teachings, shares insights from his journey of reconciling his Jewish heritage with his belief in Jesus as the Messiah. Together, we dive into the profound connections between the Old and New Testaments, illuminated by the wisdom of Hebrew letters and numbers. Unravel the mysteries of faith as we discuss how love and wholeness are at the core of our spiritual quest. This episode will inspire you to see beyond the surface and discover the transformative power of timeless truths that unite us all. Tune in for a thought-provoking exchange that will enrich your journey of faith and understanding. About Rabbi Jason, Rabbi Jason Sobel grew up in a Jewish home in New Jersey. In his late teens, Jason set out on a quest to discover the truth. After years of study, he discovered and embraced his true destiny as a Jewish follower of Jesus. As the founder of Fusion Global, Jason's purpose is to bring people's understanding of Jesus into high-definition by revealing the lost connection to our Hebrew roots and restoring our forgotten inheritance in Him. Rabbi Jason received his Rabbinic messianic ordination in 2005 and has a BA in Jewish Studies and an MA in Intercultural Studies. He is the spiritual advisor to The Chosen TV series and host of several TBN programs. He is the author of several books—including national best-sellers Mysteries of the Messiah and The God of the Way—and a much-anticipated new release in the fall of 2025. Rabbi Jason also leads and organizes rabbinic study tours to Israel and Greece at rockroadrabbitours.com. Find him on YouTube and Instagram at @RabbiJasonSobel and rabbijasonsobel.com Here's a few additional resources for you… Follow me on Instagram: @JonGordon11 Every week, I send out a free Positive Tip newsletter via email. It's advice for your life, work and team. You can sign up now here and catch up on past newsletters. Save your spot for Training Camp Live in Ponte Vedra, Florida, MAY 15th, 2025! Elevate your leadership skills and engage in an experience designed for growth, purpose, and excellence with incredible leaders such as Sean McVay, Eddie George, Dabo Swinney, Chaunte Lowe and Kevin O'Connell. Game-Changing Coaches, Once-in-a-Lifetime Insights! Join me for my Day of Development! You'll learn proven strategies to develop confidence, improve your leadership and build a connected and committed team. You'll leave with an action plan to supercharge your growth and results. It's time to Create your Positive Advantage. Get details and sign up here. Do you feel called to do more? Would you like to impact more people as a leader, writer, speaker, coach and trainer? Get Jon Gordon Certified if you want to be mentored by me and my team to teach my proven frameworks principles, and programs for businesses, sports, education, healthcare.

Dive into the captivating world of archaeology with Jodi Magness, Kenan Distinguished Professor for Teaching Excellence in Early Judaism. From her childhood fascination with the ancient world and fossils to her current groundbreaking excavations, Magness's journey unfolds with discoveries and a wealth of knowledge. Tune in to unearth: Insights from her latest excavation in an ancient Jewish village Understanding archaeology as a blend of science and interpretation The most common find on archaeological excavations in Israel from the Neolithic period onward How cultural memory shapes Judaism and Christianity and the relations between followers of the two religions An exploration of Rabbinic literature: its origins, creators, and relevance today Press play and embark on a journey through time and discovery with Jodi Magness as your guide, and learn more about her work by visiting Jodi Magness, Archaeologist. Episode also available on Apple Podcasts: http://apple.co/30PvU9C Boost Your Brainpower with 15% OFF!  Fuel your mind with BrainSupreme Supplements and unlock your full potential. Get 15% OFF your order now using this exclusive link: brainsupreme.co/discount/findinggenius Hurry—your brain deserves the best!

The Exodus Way E7 — In Mark 14, we're told that Jesus and his disciples celebrated Passover and sang a hymn before going out to the garden of Gethsemane. So what hymn did they sing? Rabbinic tradition going back to the time of Jesus records that during Passover, Jewish people sang Psalm 113-118, a collection of songs known as the Passover Hallel. In this episode, Jon and Tim explore these six psalms' references to the Exodus story and what they might have meant to Jesus on the night of the last supper.CHAPTERSWhat Hymn Did Jesus and His Disciples Sing at Passover? (0:00-:6:15)Psalm 113: Seeing With Exodus Glasses (6:15-14:53)Psalms 114-115: Yahweh's Power Among the Nations (14:53-25:46)Psalms 116-118: Reflecting on Our Own Exodus Journey (25:46-34:58)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESThe Babylonian TalmudThe ToseftaYou can view annotations for this episode—plus our entire library of videos, podcasts, articles, and classes—in the BibleProject app, available for Android and iOS.Check out Tim's extensive collection of recommended books here.SHOW MUSIC“Small Town Palm Trees” by Mama Aiuto - Topic“Penpals Perhaps” by Sleepy Fish & Coa“Where the Streets Are Cold & Lonely” by Mama AiutoBibleProject theme song by TENTSSHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Frank Garza and Aaron Olsen edited today's episode. Aaron Olsen and Tyler Bailey provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast.