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The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/23/25 ; 04/29/25 ; 05/05/25 ; 05/18/25 Can One Wear Tefillin on Top of a Hat, Bandage, or Scalp Cover—And When Is This Permitted? Tefillin Shel Rosh must sit directly on the head, without any barrier (hatssitsa) between the box or straps and the skin. But what if a person is cold, recovering from surgery, or must wear a bandage or other covering on the scalp? Are there exceptions in such cases? Must the Tefillin Shel Rosh Touch the Head Directly? Yes. According to the Shulhan Aruch (Orah Haim 27:4), the Tefillin Shel Rosh must be placed directly on the skull, with no hat, yarmulke, or material in between. This is derived from the word "bein einecha"—"between your eyes"—which the Rabbis understood as referring to a specific location on the skull that must be directly under the Tefillin. The box of the Shel Rosh (the bayit) and the knot at the back (the kesher) must both rest directly on the skin. The halacha considers anything in between to be a hatssitsa, which invalidates the Misva. What If There's a Medical Condition or Bandage? If someone has a medical bandage, stitches, wound, or skin sensitivity, and it is difficult to wear Tefillin directly on the scalp, he may still put on the Shel Rosh over the bandage—without a Beracha. This is a ruling based on the principle of safek Berachot lehakel: when there's doubt about whether a Beracha is appropriate, we refrain from reciting it. Hacham Ovadia Yosef writes that one may rely on the view of the Rashba, who held that the Beracha is still valid even if the Tefillin rests on a hat or covering. However, since most Poskim disagree, the person should wear the Tefillin without a Beracha. Does This Apply to Cold Weather or Wind? Yes, but only under specific circumstances. If a person feels unwell or is sensitive to the cold and is unable to remove his hat, he may place the Tefillin on top of a thin head covering. Again, he should do so without a Beracha. If the person can tolerate it, even for just a few moments, it is best to briefly remove the hat or covering, place the Tefillin correctly, and then replace the covering in a way that doesn't interfere with the box or the straps. Some wool hats or fitted caps can be gently pulled over the bayit once it's already in place. Can Women Assist Someone with Head Tefillin Placement in These Cases? Yes. In cases where someone is physically unable to reach the correct spot—due to illness, age, or surgery—others may assist with positioning the Shel Rosh. The Halacha permits assistance by another Jew, even a woman, when the individual is still fulfilling the Misva himself. The helper merely aids in placing the Tefillin properly. What About Wigs or Toupees? A wig is considered a hatssitsa. If the wig is removable, the person must take it off before donning the Tefillin. If it cannot be removed or causes embarrassment, and it is worn tightly and habitually, some authorities may allow the Tefillin to be placed over it without a Beracha, similar to the case of a medical wrap. Summary - Tefillin Shel Rosh must touch the scalp directly—no hat or cloth may intervene. - If this is not possible due to medical or health reasons, one may place it over a covering without a Beracha. - This leniency applies to bandages, surgical dressings, or cold weather gear only when absolutely necessary. - Wigs are generally a hatssitsa, unless removal is not practical. - Whenever possible, the Tefillin should be worn in the standard way, even for a short time, to fulfill the Misva with a Beracha.

Confessing Your Faith in Jesus - Matt. 16:13-20“Worry is misuse of your imagination.” - Mark GregstonIn the next chapters we will see Jesus make a “bee-line” for the cross. But first He needs His disciples to understand 2 things – Who He is, and what He is going to do in this ‘first coming.'Christ enters Caesar's city, “the gates of Hell” - V. 13aThis city was built to honor Caesar Augustus, who had died in AD 14. There was a Temple there to worship him. They had coins with his face on them: Some said “Caesar is Lord,” others proclaimed him the Son of God.The crowds don't really understand who Jesus is - V. 13b-14The Son of God, the Creator of mankind had become a man, and He liked calling Himself the Son of Man. That He is referring to Himself is clear from verse 15 when He says, “But who do you say that I am?”Jesus wants to make sure His disciples do understand - V. 15-16You in verse 15 is in the plural. Jesus is addressing all twelve of the disciples before Him!In contrast to the dead and impotent gods and idols around them in Caesarea Philippi and the world, Peter declared that Jesus is the Christ, the Son of the LIVING God!Unless you believe that I AM, you will die in your sins. - John 8:24If you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved. - Romans 10:9Three things that are true of all believers - V. 17-20True believers have been blessed by God - V. 17No one can come to Me unless the Father who sent Me draws him. And I will raise him up at the last day. - John 6:44True believers are part of God's great church - V. 18Jesus was probably smiling as He made a play on words in verse 18. Peter is Petros, one small rock. Petra is a rock mass. Peter the rock would be part of a larger Petra rock, the foundation of which is Jesus Himself. True believers have authority to represent Christ - V. 19Verse 19 is in the singular, specifically referring to Peter as a key leader in the early church. But in Matthew 18 in the second reference to the church Jesus makes clear this kind of authority is for churches full of believers. Believers possess delegated authority to act as Christ would if He was physically here (Matt. 28:18-20). Rabbis used the terms binding and loosing to speak of what was permissible according to the law. Christians now have the authority to evaluate all things by the Word of God alone, not the words of popes or preachers who aren't speaking biblical truth.“It is the church on earth carrying out Heaven's decisions, not Heaven ratifying the church's decision.” - Albright and Mann

Hilchos Schiros Poalim Part 5: A worker can quit in middle of the job Chofshi?!? It's Assur for a Yid to work for anyone?!? The Rabbis contract says three years??

Why do evangelicals trust a Jewish canon finalized centuries after Christ over the Bible of the apostles? In part two of our Seeking Roots, Finding the Church series, Greg shares his journey from a Calvinist seminary where the Masoretic Text was taught as the “authentic” Old Testament to Catholicism, where he discovered the Septuagint's role in the apostolic Church. Explore how evangelicals' search for “Jewish roots” leads them to a post-Christian Rabbinic tradition and the myth of the “Council of Jamnia,” missing the Church's authority as the New Israel. Discover why the Septuagint, affirmed by early Church councils, offers the true Christian canon and covenant, rooted in the apostles celebrated on the Solemnity of Sts. Peter and Paul. Support this ministry so more people can consider Catholicism! Website: https://www.consideringcatholicism.com/ Email: consideringcatholicism@gmail.com

The Rebbe urges rabbis at the Igud HaRabbonim conference to stand firm in teaching true, uncompromised Torah. In a time of confusion and spiritual searching, rabbis must lead with clarity and courage, avoiding silence or compromise, and serve as faithful messengers of Torah. https://www.torahrecordings.com/rebbe/igroskodesh/015/011/5567

Welcome to Daily Bitachon. We continue going through the words of our Rishonim on Bitachon. (The commentary of the Rishonim/the early rabbis, is often more succinct than that of the Achronim/ later Rabbis , but there are many pearls within nonetheless.) The Rambam had a son known as Rav Avraham Ben Rambam. He wrote a sefer called Hamaspik L'Ovdeh Hashem /What's Enough to be a Servant of Hashem , in which he has a section on Bitachon. He asks, What is true Bitachon? True Bitachon is when you rely on Hashem in all areas and don't focus on any intermediary. He provides examples such as when a person gets sick, has v'shalom, and then gets better. He has to realize in his heart, in his thoughts, and in his conscience that the healing did not come from anything but the word of God. So when someone gets better, they have to imagine that Hashem is whispering, " Let this man get better ." Nothing else will help him. He quotes a pasuk in Devarim 32:39, מחצתי / I hit, ואני ארפא /and I make better.. If someone goes through a procedure and it doesn't work out, it didn't work out because that's what Hashem wants. He quotes a pasuk to back that up as well. So before we go for to any procedure, we have to know that Hashem is the One that's literally performing the procedure. And if someone involved himself in business and was successful, he has to know and realize that that profit did not come from anything else but גזרתו Hashem's decree. As it says: כי הוא הנותן לך כח לעשות חיל – because He, God, is the One that gives you the strength to amass wealth, which Onkelos translates as God is the One that gave you the ideas. When someone gets a great license, has a great idea for a product, a great buy, or a great sell- Who gave them those ideas? Hashem gave you the ideas. And if, has v'shalom, something goes wrong, or there's a mishap, he has to realize again, that this was God's decree. There's a pasuk that says: זרע רב תוציא השדה /a field can give forth much grain, ומעט תאסוף/ and only a small amount will be brought in . How could that be? It can be, because that's what Hashem decreed. So again, what is true bitachon? When the one who's relying places his reliance, and his belief in all areas on Hashem above, and not on any of the standard intermediaries that exist. That is Bitachon. So if we want to know if we have Bitachon, that is the way we know.

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In Part II of our "Rejecting Monty Python" episode, the Knights of the Round Table head west. Led Zeppelin enters the chat. Rabbis protest – and the Life of Monty Python is saved by a Beatle.Hope you'll join us. Hosted on Acast. See acast.com/privacy for more information.

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. 

Should Tefillin Be Worn During a Berit Mila—and Do All Attendees Share in the Misva? A Berit Mila is one of the holiest events in Jewish life, symbolizing the covenant between Hashem and Am Yisrael. Tefillin, too, are a sign of this covenant. So when a Berit Mila takes place during or after Shaharit, should one continue wearing Tefillin for the ceremony? And is the Misva of the Berit shared by all who are present? Are Tefillin and Berit Mila Connected? Yes. Both Tefillin and Berit Mila are called an "Ot"—a sign of the Jewish people's bond with Hashem: Berit Mila is the physical covenant, marked on the body. Tefillin are a daily reaffirmation of that covenant, worn on the body as a public declaration. The Zohar teaches that these "signs" complement each other, and the greater the combination of "Otot" present, the stronger the spiritual impact. Should One Keep Tefillin On During the Berit? Yes— ideally, a person should keep his Tefillin on during the entire Berit Mila ceremony , even if it takes place after Shaharit has ended. This applies even if the Berit occurs after Musaf on a weekday or Rosh Hodesh (more on that in the next Halacha). Keeping the Tefillin on during the Berit adds to the holiness of the moment. Many great Rabbis, including Hacham Ben Zion Abba Shaul, would be careful not to remove their Tefillin until the Berit was completed. Exception: If it is extremely late and the person must go to work or is in discomfort, he may remove them after Tefilla—but if possible, it is praiseworthy to wait. Does Every Attendee Share in the Misva? Absolutely. According to many Rishonim and Aharonim: The Misva is not only on the father and Mohel. All those present —men standing respectfully and celebrating the moment— are rewarded for participating in the Misva . Rav Hida writes that being present for a Berit Mila is like joining in a public Kiddush Hashem. Therefore, remaining in Tefillin and treating the Berit with reverence—even as a bystander—brings spiritual reward. Extra Care During the Ceremony Because the Tefillin are on during the Berit: One should avoid casual chatter. Try to stand respectfully and listen to the Berachot. If possible, recite verses of Torah quietly or say Tehillim until the ceremony concludes. Summary: Tefillin should remain on during a Berit Mila whenever possible—even after Shaharit. All those present share in the Misva—not just the father or Mohel. Wearing Tefillin during the ceremony enhances its holiness and connects the covenant of the body (Berit) with the covenant of the mind and heart (Tefillin).

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Watch Randy Robison from LIFE Today Live To support this ministry financially, visit: https://www.lightsource.com/donate/872/29

Eli Sharabi (אלי שרעבי) is an Israeli father and survivor who was kidnapped by Hamas on October 7, 2023, and held hostage in Gaza for 491 days. During that time, he endured unimaginable suffering - the murder of his wife Lian, his daughters Noya and Yahel, and the death of his brother Yossi, who was abducted with him and killed in captivity. Despite it all, Eli refuses to give up. He has become a symbol of unshakable resilience and hope. In interviews, Eli shares how his faith didn't break - it grew. Surrounded by darkness, he says it was his belief in God and in the Jewish people that gave him strength to survive.► DONATE to ELI to rebuild his life here:→ https://www.charidy.com/sharabiBuy his book (Hebrew): https://a.co/d/9dB6H1GThank YOU to the Young Israel of Woodmere for facilitating this interview.✬ SPONSORS OF THE EPISODE ✬► Woodmont College: A Bright Future AheadIf you're figuring out your next step, look into the online, frum-friendly BS in Computer Programming from Woodmont College. It's affordable, flexible, & teaches real skills like coding and cybersecurity, with strong income potential in a growing field.→ https://bit.ly/4dovJVT► Hachezek: Short But PowerfulGet 4-8 minute videos on this beautiful app that will help you become a better person. Choose from hundreds of Rabbis.→ https://bit.ly/3FS4E13► BitBean: Smart Custom SoftwareReally great way to take your business to the next level.Contact Bitbean today for a FREE CONSULTATIONReach Out Here→ https://bitbean.link/MeEBlY► PZ DEALS: Never Pay Full Price AgainAn epic app that tracks deals for you.Download here→ https://app.pz.deals/install/iftn► Wheels To Lease: #1 Car CompanyFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery.Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes: 914-222-5513Lchaim.

Study Guide Avodah Zarah 6 Today’s daf is sponsored by Yisroel and Masha Rotman in loving memory of Masha’s grandfather, Jacob Maltz, Yaakov Yitzchak ben Moshe Aaron, ztz”l, on his 65th yahrzeit, which was last Thursday. "Although my Zeidie died when I was still a child, I was inspired by the stories of his sacrifices to stay religious at a time when many were leaving the fold. I still remember his smile, radiant with warmth and love." Today’s daf is sponsored by Cliff and Minna Felig in honor of Michelle and Seth Farber on the occasion of their daughter Chani’s marriage in the throes of our war with Iran. When the Mishna mentions "three days before the holiday," does this include the holiday itself (making three days total), or does it refer to three complete days prior to the holiday (with the holiday being additional)? The Gemara brings four sources attempting to prove that the Mishna means three full days before the holiday. While three proofs are rejected, the final one provides conclusive evidence. What underlies this prohibition? Is it because the idol worshipper will thank their gods for their commercial success, and the Jew will have indirectly caused idol worship, thereby transgressing the verse in Shmot 23:13: "Make no mention of names of other gods, they shall not be heard on your lips"? Or is the concern the prohibition against placing a stumbling block before others, as the Jew causes the idol worshipper to engage in idol worship? What is the practical ramification of these different rationales? If someone transgressed and conducted business with a gentile during the prohibited days before their holiday, is it forbidden to benefit from the money or items received? Rabbi Yochanan and Reish Lakish disagree on this issue. Each raises objections against the other's position, and each resolves the difficulties posed against him. A braita is cited supporting Reish Lakish's view that benefiting from such transactions is permitted. Why does the Mishna forbid all the listed activities both when the Jew benefits the non-Jew and when the non-Jew benefits the Jew? What makes each of these cases unique, making it necessary for the Mishna to list them all? Regarding collecting loans from gentiles three days before their holidays, Rabbi Yehuda and the Rabbis disagree in the Mishna about whether this is forbidden or permitted. The Gemara introduces a third position from Rabbi Yehoshua ben Korcha, who distinguishes between oral loans and those documented in writing. Rav Huna ruled in accordance with Rabbi Yehoshua ben Korcha's position.

Study Guide Avodah Zarah 6 Today’s daf is sponsored by Yisroel and Masha Rotman in loving memory of Masha’s grandfather, Jacob Maltz, Yaakov Yitzchak ben Moshe Aaron, ztz”l, on his 65th yahrzeit, which was last Thursday. "Although my Zeidie died when I was still a child, I was inspired by the stories of his sacrifices to stay religious at a time when many were leaving the fold. I still remember his smile, radiant with warmth and love." Today’s daf is sponsored by Cliff and Minna Felig in honor of Michelle and Seth Farber on the occasion of their daughter Chani’s marriage in the throes of our war with Iran. When the Mishna mentions "three days before the holiday," does this include the holiday itself (making three days total), or does it refer to three complete days prior to the holiday (with the holiday being additional)? The Gemara brings four sources attempting to prove that the Mishna means three full days before the holiday. While three proofs are rejected, the final one provides conclusive evidence. What underlies this prohibition? Is it because the idol worshipper will thank their gods for their commercial success, and the Jew will have indirectly caused idol worship, thereby transgressing the verse in Shmot 23:13: "Make no mention of names of other gods, they shall not be heard on your lips"? Or is the concern the prohibition against placing a stumbling block before others, as the Jew causes the idol worshipper to engage in idol worship? What is the practical ramification of these different rationales? If someone transgressed and conducted business with a gentile during the prohibited days before their holiday, is it forbidden to benefit from the money or items received? Rabbi Yochanan and Reish Lakish disagree on this issue. Each raises objections against the other's position, and each resolves the difficulties posed against him. A braita is cited supporting Reish Lakish's view that benefiting from such transactions is permitted. Why does the Mishna forbid all the listed activities both when the Jew benefits the non-Jew and when the non-Jew benefits the Jew? What makes each of these cases unique, making it necessary for the Mishna to list them all? Regarding collecting loans from gentiles three days before their holidays, Rabbi Yehuda and the Rabbis disagree in the Mishna about whether this is forbidden or permitted. The Gemara introduces a third position from Rabbi Yehoshua ben Korcha, who distinguishes between oral loans and those documented in writing. Rav Huna ruled in accordance with Rabbi Yehoshua ben Korcha's position.

Rabbi Josh Feigelson explores the Jewish ethical practice of tochacha—offering and receiving rebuke or negative feedback with compassion and clarity. Rooted in Leviticus and echoed by the Rabbis and Proverbs, this "lost art" is reframed as a path to wisdom, humility, and growth. Learn mindful strategies to embrace feedback as a sacred tool for becoming your best self. Be in touch at a new email address: josh@unpacked.media. This episode is sponsored by Jonathan and Kori Kalafer and the Somerset Patriots: The Bridgewater, NJ-based AA Affiliate of the New York Yankees, AND BY Rebecca Halpern, in loving memory of her father, Richard, and her mother, Maddy, at the conclusion of the first thirty days of mourning since she passed away. May their memories be a blessing.  --------------- This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: ⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠ ⁠⁠⁠⁠Stars of David with Elon Gold⁠⁠⁠⁠ ⁠⁠⁠⁠Unpacking Israeli History⁠⁠⁠⁠ ⁠⁠⁠⁠Wondering Jews

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As Judges ends, we see perhaps the worst story in all the Bible. I have often been told that in ancient days, Rabbis would not allow youths to read the Song of Solomon until they were “of age” because of the themes. I believe the story of the Levite's concubine is much the same.  It's a story of sexual assault, of evil, of abuse, of just the very worst of humanity.  Reinhold Niebuhr once wrote that the doctrine of original sin is “the only empirically verifiable doctrine of the Christian faith.”  All you have to do is look around, and you can see it. Judges proves that point to us. And what starts all of this?  Everyone does what is right in their own eyes. Shameless plug: here's a link to Method(ist) to the Madness, our new, hopefully entertaining podcast about church history. - https://methodisttothemadness.buzzsprout.com/Join us for our daily reflections with Andy. In 10 short minutes, he'll dig a little deeper into Scripture and help you better understand God's Word.You can read today's passage here - https://www.biblegateway.com/passage/?search=Judges%2019-21&version=NRSVUEClick here if you'd like to join our GroupMe and receive this each morning at 7:00 a.m. CST. - https://groupme.com/join_group/107837407/vtYqtb6CYou can watch this in video form here - https://revandy.org/blog/

R Yossi asked for a summary of a Special Shiur @rabbishlomokatz - עם כלביא יקום - Efrat - so needed BH… ישמע א-ל ועינם https://www.instagram.com/reel/DK_92ImthoU/?igsh=MXBnem03azl6ZThkOA==Then we learnt a Baal Shem Tov piece about the Heals Steps of Moshiach and connected that into our War Time Edition of learning Sefer Tanya regarding the Divine Presence all the way to the lowest levels of the body & soul of humanity. The Rebbes Rebbe Nachman gets us to truly Pray & the Chabad Rebbe gets us to truly get all of us to do Torah Mitzvot... Such A Kiddush Hashem and Chizzuk, about our courageous soldiers in Israel the world should learn from, & @Douglas's many Rabbis... etc... share on... https://youtu.be/6FhwWCSdNP4?si=xqit3mYCt-uARg96PLEASE KEEP

Dan Libenson and Lex Rofeberg are joined by author Jordan Rosenblum to discuss his National Jewish Book Award-winning book, Forbidden: A 3,000-Year History of Jews and the Pig. Interested in learning more about why the pig has felt so terribly treyf (yid. “non-kosher”) all these years? Rosenblum peels back the thick layers of meaning to get to the gristle. Apply for the UnYeshiva's Certificate Program for Unbound Judaism by heading to www.judaismunbound.com/certificate!Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

In today's Talmud page, ⁠⁠⁠⁠Shevuot 42, we hear from Rav Avi Weiss, who expounds on the teaching. How does the Rabbis legal discussion of deposits connect with today's Israeli soldiers, Rav Avi's grandson among them, going to war? Listen and find out.

This two part series explores the lives and legacies of two important but often-overlooked Sephardic rabbinic leaders who shaped the American Jewish landscape: Rabbi Dr. Nissim J. Ovadia and Rabbi Dr. Isaac Alcalay. We will uncover their unique contributions, challenges, and enduring influence within the broader landscape of American Judaism. Hosted on Acast. See acast.com/privacy for more information.

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The existence of an Oral Law brought about debate and argument. So why not preserve it all in the Written text alone? And how do we decide who is right? Who makes that decision?  Are all Rabbis equally qualified? Can any Jew contribute to Torah?    Chapters 01:51 The Importance of Oral Law 06:06 Understanding Halacha and Truth 11:50 The Role of Teacher and Student in Torah 17:59 The Nature of Disputes in Torah 24:10 The Concept of Eilu ve Eilu 29:57 Halacha in Practice 44:01 The Role of the Sanhedrin 52:23 Defining a Talmid Chochom today

We discuss the calling of the Disciples, and the shepherding motif in scripture.  Warning: In a wondrous display of ineptitude I have misspoken and attributed a story of Rabbi Eliezer to Rabbi Akiva.  A Rookie mistake and I apologize.  Here are some links  to the story of the Rabbis and the miracles associated with the debate over the oven of akhani.  https://www.sefaria.org/sheets/144163?lang=bi. https://en.wikipedia.org/wiki/The_Oven_of_Akhnai, https://sites.hofstra.edu/daniel-greenwood/the-oven-of-akhnai/, https://www.chabad.org/torah-texts/5455793/The-Talmud/Bava-Metzia/Chapter-4/59b

We have learned time and time again that everything that happens in our lives comes directly from Hashem. There is no such thing as an accident or a coincidence. Everything is carefully planned and orchestrated exactly as it is meant to be. We have also been taught repeatedly that whatever Hashem does is the best thing for us. If we truly internalize these two principles—that Hashem controls everything, and that everything He does is for our good—we would be able to live with constant happiness, regardless of our circumstances. We've studied how the great Rabbis in Jewish history responded to their trials with unwavering emunah. They faced unimaginable challenges and still clung to their faith with strength and clarity. Although we recognize this as the ideal way to respond, we often find it incredibly difficult to emulate. When something painful or disappointing happens, our initial reaction may be one of sadness or frustration. We try to strengthen our emunah, and eventually we may begin to accept the situation. With further effort, we might even reach a level of accepting it with love and joy. But often we wonder: if we failed in the beginning and only came around much later, does it still matter? Is the struggle worth anything if we keep falling and responding the wrong way? I once heard a story that Rabbi Ephraim Wachsman shared in the name of Rabbi Shlomo Miller that offers powerful chizuk and perspective. The story took place in Yerushalayim after World War I, a time of severe starvation. In the Etz Chaim cheder, a rebbi wanted to bring a bit of joy to his students. On Rosh Chodesh, he went out of his way to get a cake and gave each student a slice to celebrate the day. The children, who were starving, were overjoyed. One boy, however, didn't eat his portion. Instead, he carefully wrapped it in a napkin. He loved his father dearly and knew how hungry he must be, so he decided to give the cake to him as a gift. But when recess came, he stared at the cake and couldn't control himself. He took one bite. Ashamed, he quickly wrapped it back up. Later, around lunchtime, the temptation overwhelmed him again—and he took a second bite. That day, the children were dismissed early. The boy ran home, cake in hand. He entered the house and said, "Daddy, Daddy, I brought you a present for Rosh Chodesh!" and handed his father the napkin-wrapped cake. But as he handed it over, he looked down in shame, realizing his father would see the bite marks. His father opened the napkin, saw the partially eaten cake, and looked at his son's face. Then he said: "My precious child, I see from these two bites just how hard it was for you to give me this gift. You struggled, yet you still gave it to me. That shows how much you truly love me. The bite marks are part of the beauty of the gift." The same can be said of our spiritual struggles. When a person wrestles with his challenges and still manages, eventually, to do what Hashem wants—even after failing along the way—it shows deep love for Hashem. The effort, the perseverance, the refusal to give up, all elevate the mitzvah and make it even more meaningful. Even if someone doesn't respond right away with complete emunah, the ongoing work to reach that place is a beautiful and treasured avodah. Hashem values that journey immensely. He is proud of the person who keeps trying, who keeps pushing, who keeps believing. We must never underestimate the value of any step forward in emunah. Every level we reach, no matter how delayed or difficult, is infinitely precious in Hashem's eyes.

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When the Rabbis emerged on the historical scene, during Roman times, Judaism was born. Garry Stevens from the History in the Bible podcast joins Gil to discuss Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

At the turn of the common era, the Jewish communities of Roman Palestine saw the organization of a small group of literate Jewish men who devoted their lives to the interpretation and teaching of their sacred ancestral texts. In How Rabbis Became Experts: Social Circles and Donor Networks in Jewish Late Antiquity (Princeton University Press, 2025), Krista Dalton shows that these early rabbis were not an insular specialist group but embedded in a landscape of Jewish piety. Drawing on the writings of rabbis in Roman Palestine from the second through fifth centuries CE, Dalton illuminates the significance of social relationships in the production of rabbinic expertise. She traces the social interactions—everyday instances of mutual exchange, from dinner parties to tithes and patronages—that fostered the perception of rabbis as experts. Dalton shows how the knowledge derived from the rabbis' technical skills was validated and recognized by others. Rabbis socialized and noshed with neighbors and offered advice and legal favors to friends. In exchange for their expert judgments, they received invitations, donations, appointments, and recognition. She argues that their status as Torah experts did not arise by virtue of being scholars but from their ability to persuade others that their mobilization of Jewish cultural resources was beneficial. Dalton describes the relational processes that made rabbinic expertise possible as well as the accompanying tensions; social interactions shaped the rabbis' domain of knowledge while also imposing expectations of reciprocity that had to be managed. Dalton's authoritative analysis demonstrates that a focus on friendship and exchange provides a fuller understanding of how rabbis claimed and defended their distinct expertise. New Books in Late Antiquity is Presented by Ancient Jew Review Krista Dalton is Associate Professor of Religious Studies at Kenyon College and an editor-in-chief at Ancient Jew Review Michael Motia teaches in the classics and religious studies department at UMass Boston

Sam Parker joins Stew to discuss Trump's continuous betrayal of American people and veterans, sending his top Cabinet members to Israel to cozy up with Rabbis instead of honoring American veterans on Memorial Day! Lucas Gage joins Stew to discuss the upcoming USS Liberty Reunion happening in Virginia next week and how Jews are desperately trying to hijack it and ban Stew from speaking or even entering the premises! Watch this new show NOW at https://StewPeters.com! Western civilization has been infected by a parasitic invasion of foreign ideals and values that have been introduced into our culture by strange and morally degenerate people whose goal is world domination. We have been OCCUPIED. Watch the film NOW! https://stewpeters.com/occupied/ Memorial Day Special: Freedom Isn't Free, But This Deal Almost Is!

At the turn of the common era, the Jewish communities of Roman Palestine saw the organization of a small group of literate Jewish men who devoted their lives to the interpretation and teaching of their sacred ancestral texts. In How Rabbis Became Experts: Social Circles and Donor Networks in Jewish Late Antiquity (Princeton University Press, 2025), Krista Dalton shows that these early rabbis were not an insular specialist group but embedded in a landscape of Jewish piety. Drawing on the writings of rabbis in Roman Palestine from the second through fifth centuries CE, Dalton illuminates the significance of social relationships in the production of rabbinic expertise. She traces the social interactions—everyday instances of mutual exchange, from dinner parties to tithes and patronages—that fostered the perception of rabbis as experts. Dalton shows how the knowledge derived from the rabbis' technical skills was validated and recognized by others. Rabbis socialized and noshed with neighbors and offered advice and legal favors to friends. In exchange for their expert judgments, they received invitations, donations, appointments, and recognition. She argues that their status as Torah experts did not arise by virtue of being scholars but from their ability to persuade others that their mobilization of Jewish cultural resources was beneficial. Dalton describes the relational processes that made rabbinic expertise possible as well as the accompanying tensions; social interactions shaped the rabbis' domain of knowledge while also imposing expectations of reciprocity that had to be managed. Dalton's authoritative analysis demonstrates that a focus on friendship and exchange provides a fuller understanding of how rabbis claimed and defended their distinct expertise. New Books in Late Antiquity is Presented by Ancient Jew Review Krista Dalton is Associate Professor of Religious Studies at Kenyon College and an editor-in-chief at Ancient Jew Review Michael Motia teaches in the classics and religious studies department at UMass Boston 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

At the turn of the common era, the Jewish communities of Roman Palestine saw the organization of a small group of literate Jewish men who devoted their lives to the interpretation and teaching of their sacred ancestral texts. In How Rabbis Became Experts: Social Circles and Donor Networks in Jewish Late Antiquity (Princeton University Press, 2025), Krista Dalton shows that these early rabbis were not an insular specialist group but embedded in a landscape of Jewish piety. Drawing on the writings of rabbis in Roman Palestine from the second through fifth centuries CE, Dalton illuminates the significance of social relationships in the production of rabbinic expertise. She traces the social interactions—everyday instances of mutual exchange, from dinner parties to tithes and patronages—that fostered the perception of rabbis as experts. Dalton shows how the knowledge derived from the rabbis' technical skills was validated and recognized by others. Rabbis socialized and noshed with neighbors and offered advice and legal favors to friends. In exchange for their expert judgments, they received invitations, donations, appointments, and recognition. She argues that their status as Torah experts did not arise by virtue of being scholars but from their ability to persuade others that their mobilization of Jewish cultural resources was beneficial. Dalton describes the relational processes that made rabbinic expertise possible as well as the accompanying tensions; social interactions shaped the rabbis' domain of knowledge while also imposing expectations of reciprocity that had to be managed. Dalton's authoritative analysis demonstrates that a focus on friendship and exchange provides a fuller understanding of how rabbis claimed and defended their distinct expertise. New Books in Late Antiquity is Presented by Ancient Jew Review Krista Dalton is Associate Professor of Religious Studies at Kenyon College and an editor-in-chief at Ancient Jew Review Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

At the turn of the common era, the Jewish communities of Roman Palestine saw the organization of a small group of literate Jewish men who devoted their lives to the interpretation and teaching of their sacred ancestral texts. In How Rabbis Became Experts: Social Circles and Donor Networks in Jewish Late Antiquity (Princeton University Press, 2025), Krista Dalton shows that these early rabbis were not an insular specialist group but embedded in a landscape of Jewish piety. Drawing on the writings of rabbis in Roman Palestine from the second through fifth centuries CE, Dalton illuminates the significance of social relationships in the production of rabbinic expertise. She traces the social interactions—everyday instances of mutual exchange, from dinner parties to tithes and patronages—that fostered the perception of rabbis as experts. Dalton shows how the knowledge derived from the rabbis' technical skills was validated and recognized by others. Rabbis socialized and noshed with neighbors and offered advice and legal favors to friends. In exchange for their expert judgments, they received invitations, donations, appointments, and recognition. She argues that their status as Torah experts did not arise by virtue of being scholars but from their ability to persuade others that their mobilization of Jewish cultural resources was beneficial. Dalton describes the relational processes that made rabbinic expertise possible as well as the accompanying tensions; social interactions shaped the rabbis' domain of knowledge while also imposing expectations of reciprocity that had to be managed. Dalton's authoritative analysis demonstrates that a focus on friendship and exchange provides a fuller understanding of how rabbis claimed and defended their distinct expertise. New Books in Late Antiquity is Presented by Ancient Jew Review Krista Dalton is Associate Professor of Religious Studies at Kenyon College and an editor-in-chief at Ancient Jew Review Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

At the turn of the common era, the Jewish communities of Roman Palestine saw the organization of a small group of literate Jewish men who devoted their lives to the interpretation and teaching of their sacred ancestral texts. In How Rabbis Became Experts: Social Circles and Donor Networks in Jewish Late Antiquity (Princeton University Press, 2025), Krista Dalton shows that these early rabbis were not an insular specialist group but embedded in a landscape of Jewish piety. Drawing on the writings of rabbis in Roman Palestine from the second through fifth centuries CE, Dalton illuminates the significance of social relationships in the production of rabbinic expertise. She traces the social interactions—everyday instances of mutual exchange, from dinner parties to tithes and patronages—that fostered the perception of rabbis as experts. Dalton shows how the knowledge derived from the rabbis' technical skills was validated and recognized by others. Rabbis socialized and noshed with neighbors and offered advice and legal favors to friends. In exchange for their expert judgments, they received invitations, donations, appointments, and recognition. She argues that their status as Torah experts did not arise by virtue of being scholars but from their ability to persuade others that their mobilization of Jewish cultural resources was beneficial. Dalton describes the relational processes that made rabbinic expertise possible as well as the accompanying tensions; social interactions shaped the rabbis' domain of knowledge while also imposing expectations of reciprocity that had to be managed. Dalton's authoritative analysis demonstrates that a focus on friendship and exchange provides a fuller understanding of how rabbis claimed and defended their distinct expertise. New Books in Late Antiquity is Presented by Ancient Jew Review Krista Dalton is Associate Professor of Religious Studies at Kenyon College and an editor-in-chief at Ancient Jew Review Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

At the turn of the common era, the Jewish communities of Roman Palestine saw the organization of a small group of literate Jewish men who devoted their lives to the interpretation and teaching of their sacred ancestral texts. In How Rabbis Became Experts: Social Circles and Donor Networks in Jewish Late Antiquity (Princeton University Press, 2025), Krista Dalton shows that these early rabbis were not an insular specialist group but embedded in a landscape of Jewish piety. Drawing on the writings of rabbis in Roman Palestine from the second through fifth centuries CE, Dalton illuminates the significance of social relationships in the production of rabbinic expertise. She traces the social interactions—everyday instances of mutual exchange, from dinner parties to tithes and patronages—that fostered the perception of rabbis as experts. Dalton shows how the knowledge derived from the rabbis' technical skills was validated and recognized by others. Rabbis socialized and noshed with neighbors and offered advice and legal favors to friends. In exchange for their expert judgments, they received invitations, donations, appointments, and recognition. She argues that their status as Torah experts did not arise by virtue of being scholars but from their ability to persuade others that their mobilization of Jewish cultural resources was beneficial. Dalton describes the relational processes that made rabbinic expertise possible as well as the accompanying tensions; social interactions shaped the rabbis' domain of knowledge while also imposing expectations of reciprocity that had to be managed. Dalton's authoritative analysis demonstrates that a focus on friendship and exchange provides a fuller understanding of how rabbis claimed and defended their distinct expertise. New Books in Late Antiquity is Presented by Ancient Jew Review Krista Dalton is Associate Professor of Religious Studies at Kenyon College and an editor-in-chief at Ancient Jew Review Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

At the turn of the common era, the Jewish communities of Roman Palestine saw the organization of a small group of literate Jewish men who devoted their lives to the interpretation and teaching of their sacred ancestral texts. In How Rabbis Became Experts: Social Circles and Donor Networks in Jewish Late Antiquity (Princeton University Press, 2025), Krista Dalton shows that these early rabbis were not an insular specialist group but embedded in a landscape of Jewish piety. Drawing on the writings of rabbis in Roman Palestine from the second through fifth centuries CE, Dalton illuminates the significance of social relationships in the production of rabbinic expertise. She traces the social interactions—everyday instances of mutual exchange, from dinner parties to tithes and patronages—that fostered the perception of rabbis as experts. Dalton shows how the knowledge derived from the rabbis' technical skills was validated and recognized by others. Rabbis socialized and noshed with neighbors and offered advice and legal favors to friends. In exchange for their expert judgments, they received invitations, donations, appointments, and recognition. She argues that their status as Torah experts did not arise by virtue of being scholars but from their ability to persuade others that their mobilization of Jewish cultural resources was beneficial. Dalton describes the relational processes that made rabbinic expertise possible as well as the accompanying tensions; social interactions shaped the rabbis' domain of knowledge while also imposing expectations of reciprocity that had to be managed. Dalton's authoritative analysis demonstrates that a focus on friendship and exchange provides a fuller understanding of how rabbis claimed and defended their distinct expertise. New Books in Late Antiquity is Presented by Ancient Jew Review Krista Dalton is Associate Professor of Religious Studies at Kenyon College and an editor-in-chief at Ancient Jew Review Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

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.

Parashat Behar begins with the Misva of Shemita, which requires farmers to refrain from agricultural activity for an entire year every seven years. The Torah refers to this year as "Shabbat L'Hashem" – "A sabbath to God" (25:2), and as "Shabbat Shabbaton" (25:4), a phrase whose meaning is not, at first glance, clear. The Seforno (Rav Ovadia Seforno, Italy, 1475-1549) explains the first expression, "Shabbat L'Hashem," to mean that this year is to be devoted to Hashem. G-d commands farmers to refrain from agricultural work so that they can spend this year involved in Torah learning and prayer. Just as we refrain from work one day a week, Shabbat, in order to spend a day engrossed in spirituality, similarly, once in seven years, farmers are to spend a year devoted to the nurturing of their soul. As for the term "Shabbat Shabbaton," the Seforno writes that this instructs farmers to refrain also from certain activities related to agriculture that are not technically forbidden by the formal laws of Shemita. To understand the Seforno's intent, we must take a step back and examine the notion of the "Takanot" – the laws enacted by the Sages to safeguard the Torah. It goes without saying that the Torah is perfect, and does not and will never require any amending. The purpose of the Rabbis' "Takanot" was most certainly not to "improve" the already perfect Torah. Rather, they were intended to uphold the spirit of the law. It is possible, for example, for a person to avoid all the activities forbidden by the Torah on Shabbat, while treating the day not much different than a weekday. A businessman can run his business on Shabbat without performing any acts that constitute Biblical acts of Shabbat desecration. He can go to his office with a non-Jewish taxi service, manage his employees, and even write with a "Shinui" – a deviation, like with his weaker hand – such that he has a pretty typical business day without transgressing any Torah violations. A person can also spend Shabbat cleaning his garage and washing his car without desecrating Shabbat on the level of Torah law. Clearly, however, this is not how the Torah wants us to spend Shabbat. In addition to the letter of the law, there is the spirit of the law, the purpose for which the law exists. The Shabbat prohibitions are intended to create a certain atmosphere, an aura of serenity, joy, calm, holiness, and spiritual growth. The Rabbis saw that people were observing the letter of the law without observing the spirit of the law. In many areas, they were able to abide by the strict letter of the Torah's commands, but while missing the entire point of these commands. And so the Sages enacted many laws in order to ensure that we not only technically observe the Torah's commands, but also achieve the goals which these commands are meant to lead us to. According to the Seforno, this is the meaning of "Shabbat Shabbaton." The Torah indicates to us that besides refraining from the specific forms of agricultural activity forbidden by the laws of Shemita, farmers must also maintain a certain aura during this year, an aura of spiritual engagement and holiness. To that end, they are to refrain from even technically permissible forms of work, so that the Shemita year will be spent in a fundamentally different way than the other six years. What is true about Shabbat and Shemita is true also of our relationships. In a good marriage, the husband and wife do not need to be told what to do for one another, and what not to do. They understand what the other wants, and they try to fulfill those wishes to the best of their ability. I am reminded of the time when a fellow called me to ask if it was acceptable to miss his evening Torah study in order to go out with his wife for their anniversary. I told him that I don't have time for questions such as these. This should not even be asked. It should be obvious that one owes it to his wife to spend time with her on their anniversary. One does not need to ask a Rabbi to authorize his going out with his wife on their anniversary. This is something that he should not need to be told. The fellow went home and said, "The Rabbi said we can go out tonight." This is now how it is done. A man does not spend time with his wife because the Rabbi said so. He spends time with his wife because he knows that this is what she wants and what she expects. He should not wait to be told – by her or by a Rabbi – that this is what he should do. In our relationship with Hashem and in our relationships with other people, we are to extend beyond the technical "dos" and "don'ts," the strict letter of the law, and try as much as possible to do what we intuitively know they want us to do.

A man said he has done a certain segula in the hope that he would be married within a year. However, the year has passed, and he is still in the same position. He feels let down and is in need of chizuk . This sentiment is shared by many others who have had the same types of letdowns. A woman once told me she took upon herself to be careful in the area of modesty in the hope that she would have righteous children. However, when she did not see her children acting in the way she hoped, in her words, she became disenchanted with tziniut . What chizuk can we give people in situations where they have followed the advice of our Rabbis and grown spiritually in the hope of being granted something they need, but have not gotten what they have expected? The Mishnah says in Pirkeh Avot , שכר מצוה מצוה – the reward for doing a mitzvah is that Hashem will give the person an opportunity to do another mitzvah. Although we love to see immediate benefits from our actions, Hashem wants us to have the ultimate benefit, eternal bliss. There is nothing in this world that could compare to the pleasure we will receive in the Next World for our mitzvot. The greatest gift that Hashem could give a person is something that is going to make him happy for eternity, not just for the moment. Being that in many instances, we do see side benefits in this world for our performance of mitzvot, when those side benefits do not come about, it presents us with a wondrous opportunity to earn infinite rewards for our avodat Hashem. This is because it is then that we can display our emunah and tell Hashem, we know You are appreciating what we are doing, we know You are trustworthy to reward us the way You know is best, so we are going to continue growing and continue to serve You to the best of our ability. If someone has taken something upon himself as a zechut and he didn't see the side benefit he was expecting, if he would continue doing that avodat Hashem, every moment of it would become infinitely greater. That itself may very well be the immediate reward that Hashem is giving him, the opportunity to soar to the greatest heights. Yosef HaTzaddik was presented with one of the most difficult tests in all of history. With superhuman strength, he overcame that test. We can only imagine Yosef's tefilot every day, stuck in Mitzrayim as a slave to Potifar, he must have been begging Hashem to go back home and be reunited with his father, where he could once again be surrounded by kedusha . He must have thought that in the zechut of overcoming that enormous test, Hashem would bring him out of Egypt. But instead, he was thrown into a prison for 12 years. Yosef could have easily said, "That's what I get for being a tzaddik ? Why should I continue?" Yet, the Toldot Adam in parashat Vayeshev writes that the pasuk testified, Yosef maintained all of his levels of righteousness throughout the entire time he was in prison, as it says, ויהי שם בבית הסוהר – and the word שם means the same as he was before. This opportunity for Yosef to remain righteous despite that letdown, is precisely what made him into the great tzaddik that he became. That episode of being thrown into prison was part of the reward that Yosef received for his tzidkut , being given the chance to become Yosef HaTzaddik that we are still learning from today. A man told that he went to the Kotel for 40 consecutive days to pray for a shidduch . When the 40 days were up, he waited with anticipation of his long-awaited salvation, but nothing came. However, rather than turn the other way, he decided to double his efforts. He went to pray by the Kotel for the next 80 consecutive days. Some time after that, he did get engaged. But that was not his ultimate reward. The fact that he got that opportunity to show his emunah in Hashem(when the salvation didn't come) and used it to pray even harder for a longer period of time was his greatest gain, and it is going to last him for all eternity. We love to see the benefits in this world as well, and we hope that we will see them, but in the meantime, if the efforts we have been putting forth did not yet produce the results we were hoping for, we should utilize the time to earn the ultimate reward, serving Hashem with steadfast emunah.

Dr. Hasia Diner is the author of Central Synagogue's sixth and final monograph, “Three Central Synagogue Rabbis: Their Sermons in Changing Times” available on our website. She is Professor Emerita in the Department of History and the Skirball Department of Hebrew and Judaic Studies at New York University, and Director of the Goldstein-Goren Center for American Jewish History. In this episode, Dr. Diner delivers a live lecture about her research and learnings from three of Central's Senior Rabbis (Jonah Bondi Wise, David Seligson, Peter J. Rubinstein) spanning nearly a century.

A situation recently arose concerning a family in Montreal who lost a relative, Heaven forbid, living in Miami. The family in Montreal did not to travel to join the other relatives at the funeral, which was held two days later, and they therefore faced the question of when to begin Aveilut (mourning). Does the period of Aveilut begin only after the funeral, in which they case they should call the relatives in Miami to find out when the funeral concluded and then begin Aveilut, or should they begin immediately? Although generally mourning observances begin only after the funeral, perhaps in this case, when the relatives are not attending the funeral, they should begin observing Aveilut immediately upon hearing of the unfortunate news. This issue is subject to a debate among the Halachic authorities. Many authorities, including the Sedei Chemed (Rabbi Chayim Chizkiya Halevi, Israel, 1832-1904) and Rabbi Shlomo Zalman Auerbach (Israel, 1910-1995), ruled stringently, and held that the period of Aveilut cannot begin until after the funeral. Others, however, including Rabbi Moshe Feinstein (Russia-New York, 1895-1986), in his Iggerot Moshe (Yoreh Dei'a, vol. 1, 253), held that relatives who do not travel to the funeral begin observing Aveilut immediately upon learning of the passing. This is the view taken by Rabbi Shemuel Wosner (contemporary, Israel), in his work Shevet Ha'levi. Rabbi Shemuel Pinchasi, in his work Chayim Va'chesed (3:13), cites both opinions. Chacham Ovadia Yosef (ibid) ruled that in situations where Yom Tov begins after the person's death but before the funeral, relatives who do not travel for the funeral may follow the lenient position and begin the Aveilut immediately. In such a case, following the stringent view would require delaying Aveilut until after Yom Tov, which might cause considerable difficulty. A person in this situation may therefore follow the lenient position and begin Aveilut immediately upon hearing of the relative's passing, such that the onset of Yom Tov will cancel the rest of Aveilut. In all other situations, however, Chacham Ovadia requires delaying Aveilut until after the funeral. As for the final Halacha, from my consultation with several leading Rabbis in our community it emerges that we follow the lenient view, and allow mourners who are in a different city and are staying there, to begin observing Aveilut immediately. This applies to all cases of a person who does not attend a relative's funeral when in a distant location. Summary: If a person loses a family member, Heaven forbid, in a distant location, and he does not travel to the funeral, some authorities maintain that he may begin Aveilut immediately, whereas others require that he delay Aveilut until after the funeral. The general practice in our community is to allow the individual to begin Aveilut immediately.

Today, Michael speaks with Rabbi Sharon Brous. Sharon is the senior and founding rabbi of IKAR, a leading-edge Jewish community based in Los Angeles, and the author of The Amen Effect: Ancient Wisdom to Mend Our Broken Hearts and World, a national bestseller. She was named #1 on the Newsweek/The Daily Beast list of most influential Rabbis in America and has been recognized by The Forward and Jerusalem Post as among the most influential Jews alive today. Her work has been featured in The New York Times, The Los Angeles Times, and The Washington Post, and her 2016 TED talk, “Reclaiming Religion,” has been viewed by more than 1.5 million people. Sharon is in the inaugural cohort of Auburn Seminary's Senior Fellows program, which unites top faith leaders working on the frontlines for justice, she sits on the faculty of REBOOT and serves on the International Council of the New Israel Fund, and the national steering committee for the Poor People's Campaign. Highlights from Michael's and Sharon's insightful conversation include:  -Sharon's spiritual awakening and a deep dive into her seminary journey, her love for Talmudic texts, and the realization that her feminist, activist voice was missing from the tradition, and needed to be included -The deep spiritual yearning among disaffected Jews and the need for a new, imaginative religious expression that is both prophetic and rooted in justice -The criticism and threats Sharon received for calling people to compassion, and the spiritual imperative to resist polarization by turning toward, not away from, each other -Poignant stories from Sharon's community and life, including a powerful lesson from her mentor that taught her the sacred responsibility of simply showing up -Themes from Sharon's celebrated sermon, The Amen Effect, and how it turned into a national best-selling book -The link between social disconnection and the rise of tyranny, and a story of how an ideological conflict helped catalyze a life-changing shift in someone -The “18 minutes of joy” practice from Sharon's grieving friend, redefining joy as a form of resistance and spiritual resilience, and so much more! Finally, Michael leads a guided meditation on expanding love from a personal to global scale, culminating in gratitude, spaciousness, and divine compassion.  Learn more about IKAR and Sharon's work at https://ikar.org/ and on social media. Remember to Subscribe or Follow and set an alert to receive notifications each Wednesday when new episodes are available! Connect with Michael at his website – https://michaelbeckwith.com/ – and receive his guided meditation, “Raise Your Vibration and Be Untouchable” when you sign up to receive occasional updates from Michael! You can also connect with him at https://agapelive.com/. Facebook: @Michael.B.Beckwith https://www.facebook.com/Michael.B.Beckwith  IG: @michaelbbeckwith https://www.instagram.com/michaelbbeckwith/  TikTok: @officialmichaelbeckwith   https://www.tiktok.com/@officialmichaelbeckwith  YouTube: https://www.youtube.com/channel/UCqMWuqEKXLY4m60gNDsw61w  And as always, deep gratitude to the sponsors of the Take Back Your Mind with Michael B. Beckwith podcast: -Agape International Spiritual Center: https://agapelive.com/ and -NutriRise, the makers of Michael's AdaptoZen product line, a few of which include: -Superfood Greens: https://nutririse.com/products/greens-superfood  -Superfood Reds: https://nutririse.com/products/adaptozen-superfood-reds    -ELEVATE+: Organic Fermented Mushrooms: https://nutririse.com/products/elevate-fermented-mushrooms-powder

This week's learning is sponsored by Audrey Mondrow in loving memory of Bessie “Nanny” Mauskopf, Basha Leah bat Tzivia Chaya and Meyer Yehuda. "A very special mother. By example she taught me how to be a mother and grandmother. We miss her dearly. May her Neshama have an Aliyah." The Mishna in Negaim is similar to the Mishna in Shevuot regarding the two shades of white that are considered leprous in the Torah and the two that the Rabbis added, and elaborates a little more. The Gemara explains that the Mishna there doesn't match Rabbi Akiva's opinion as the Mishna connects between avot, main categories and toladot, sub-categories and Rabbi Akiva connects between the order of the shades of white, which would mean one main category, baheret, then the next main category, se’et, and then each of their sub-categories – first the one for baheret, then the one for se’et. From where do we know that this is Rabbi Akiva's position? The first attempt to find the source is unsuccessful but it is proven from a second source.  From where do we derive that baheret also has sub-categories if the word in the verse mentioning sub-categories, sapachat, is said in connection with se'et?  From where is it derived that the verses that obligate one to bring a sliding scale sin offering if one is impure refer to one who entered the Temple or ate sacrificial items?