Podcasts about rabbis

Sometimes people make vows claiming or assuming they'll be the exception to normal Nazirite stuff. The Rabbis say (mostly) no way! Check out Shel Maala's East Coast Tour here: http://bit.ly/eastcoast-5786 To ask us questions, email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.

Why the Rabbis did not use "hekesh" or double derivation tools to learn the laws of kodashim

The Rebbe advises against joining rabbinic courts or halachic cooperation with rabbis or synagogues that deviate from halachah—such as lacking proper mechitzah or using microphones on Shabbos. He urges firmness in true Torah standards, not compromise for acceptance or livelihood. https://www.torahrecordings.com/rebbe/igroskodesh/016/001/5793

Rabbi Fredda Cohen recently retired after a distinguished tenure as Director of Pastoral Care & Education at White Plains Hospital in White Plains, New York. She managed a staff of six chaplains and numerous volunteers. She has rabbinic ordination from the Jewish Theological Seminary and is a board certified chaplain under the auspices of NAJC. Rabbi Cohen received the prestigious Chaplain of the Year Award conferred by the New York Board of Rabbis in 2015. Prior to her career as a chaplain/rabbi, Rabbi Cohen earned a law degree from Fordham University and worked as a trusts and estate attorney. Here is Rabbi Cohen appearing on a White Plains Hospital podcast. Rabbi Cohen moderates this discussion. Rabbi Simcha Silverman, serves as director of Chaplaincy Services at Northwell Health, Lenox Hill Hospital.  In his capacity as director, he oversees the department of multiple chaplains, provides pastoral care to patients, their family members and hospital staff. He also serves as Rabbi of the hospital, creating an infrastructure and setting for Jewish people of all types to feel most welcomed and have their cultural and religious needs met. Prior to coming to Lenox Hill in 2012, Rabbi Silverman worked in hospice. He completed his chaplain internship and residency at Jackson Memorial Hospital in Downtown Miami and received his board certification through the NAJC. He holds a Masters in Business Administration from Bellevue University and Semicha from the Mirrer Yeshiva.  In addition to his hospital responsibilities, Rabbi Silverman serves as the rabbi of Congregation Etz Chaim of Flatbush, a synagogue in Brooklyn NY that has just marked its centennial anniversary. Rabbi Silverman co-authored this piece on the Northwell website regarding his facility's new chapel. Chaplain Mark Daniels serves as the Manager of Spiritual Services at the Cohen Children's Medical Center of New Hyde Park, NY, which is also part of the Northwell Health system. Chaplain Daniels has had a rich, multi-faceted career that included a decade in education during which he was headmaster of a school. He then led his own home decor business for over 25 years. Having endured a serious health crisis, Chaplain Daniels was inspired to train as a chaplain, first at Mount Sinai West (formerly Roosevelt Hospital) after which he completed his training at North Shore University Hospital before doing advanced work in a fellowship at Cohen Children's Medical Center. He has been at CCMC for nearly a decade. Chaplain Daniels has been an active Reform Jew his whole life. He is a Board Certified Chaplain and serves on the NAJC Board. Here is an article profiling Chaplain Daniels during the COVID-19 pandemic in 2020. About our host:Rabbi Edward Bernstein, BCC, is the executive producer and host of NeshamaCast. He serves as Chaplain at Boca Raton Regional Hospital of Baptist Health South Florida. He is a member of the Board of Neshama: Association of Jewish Chaplains. Prior to his chaplain career, he served as a pulpit rabbi in congregations in New Rochelle, NY; Beachwood, OH; and Boynton Beach, FL. He is also the host and producer of My Teacher Podcast: A Celebration of the People Who Shape Our Lives. NeshamaCast contributor Chaplain David Balto is a volunteer chaplain at Washington Hospital Center in Washington, D.C. and Western Correctional Insitution, Maryland's maximum security prison. He coordinated the annual National Bikur Cholim Conference. Support NeshamaCast and NAJC with a tax deductible donation to NAJC. For sponsorship opportunities as either an individual or institution, please write to Rabbi Ed Bernstein at NeshamaCast@gmail.com Thank you to Steve Lubetkin and Lubetkin Media Companies for producing this episode. Transcripts for this episode and other episodes of NeshamaCast are available at NeshamaCast.simplecast.com and are typically posted one week after an episode first airs. Theme Music is “A Niggun For Ki Anu Amecha,” written and performed by Reb-Cantor Lisa Levine. Please help others find the show by rating and reviewing the show on Apple Podcasts or other podcast providers. We welcome comments and suggestions for future programming at NeshamaCast@gmail.com. And be sure to follow NAJC on Facebook to learn more about Jewish spiritual care happening in our communities.

God's Rules or Man's? The Shutdown Chaos Coming; Biden's Autopen Report; Rabbi's for Mamdani; Milei

Taylor Swift is smiling, and so are we. In Life of a Showgirl, the world's biggest pop star turns the page from heartbreak to happiness—finding meaning, playfulness, and joy in the spotlight. In this latest episode of PopTorah, Rabbis Knopf and Olitzky explore what Jewish tradition teaches about the holiness of joy, the spiritual work of […]

Taylor Swift is smiling, and so are we. In Life of a Showgirl, the world's biggest pop star turns the page from heartbreak to happiness—finding meaning, playfulness, and joy in the spotlight. In this latest episode of PopTorah, Rabbis Knopf and Olitzky explore what Jewish tradition teaches about the holiness of joy, the spiritual work of […]

A listener tells Rabbi Shira and Hanna that her rabbi uses AI to write sermons…and she doesn't like it. What are the Jewish ethics of AI? And how does Shira utilize this new technology?Read more about “the law of the land is the law”Support Chutzpod!Submit a questionContact Chutzpod!Subscribe to ChutzstackFollow Hanna on InstagramFollow Shira on InstagramFollow Shira on FacebookFollow Chutzpod on FacebookFollow Chutzpod on Instagram Learn about your ad choices: dovetail.prx.org/ad-choices

Zohran Mamdani begins to flounder as new and bizarre supporters rally behind him; Republicans play hardball over the government shutdown as Speaker Mike Johnson stops by; and AOC goes after Riley Gaines. Click here to join the member-exclusive portion of my show: https://bit.ly/3WDjgHE Ep.2305 - - - Facts Don't Care About Your Feelings - - - DailyWire+: Join us now during our exclusive Deal of the Decade. Get everything for $7 a month. Not as fans. As fighters. Go to DailyWire.com/Subscribe to join now. Finally, Friendly Fire is here! No moderator, no safe words. Now available at https://www.dailywire.com/show/friendly-fire Get your Ben Shapiro merch here: https://bit.ly/3TAu2cw - - - Today's Sponsors: Perplexity - Ask anything at https://pplx.ai/benshapiro and try out their new AI-powered web browser Comet at https://comet.perplexity.ai ExpressVPN - Go to https://expressvpn.com/ben and find out how you can get 4 months of ExpressVPN free! Boll & Branch - Get 20% off Bed Bundles at https://BollAndBranch.com/ben CookUnity - Go to https://www.cookunity.com/benfree for Free Premium Meals for Life. Thanks to CookUnity for supporting the show! Equip Foods - Equip's Prime Bar is a real food protein bar with nothing to hide: just 11 ingredients and 20g of clean protein - made from ingredients you can pronounce like collagen, beef tallow, colostrum, cocoa butter - and sweetened naturally with just date and honey. Ben Shapiro listeners will get 25% off one-time purchases, or 40% off first subscription orders for a limited time by heading to https://equipfoods.com/benshapiro and using code BENSHAPIRO at checkout Helix Sleep - Go to https://helixsleep.com/ben for an exclusive offer. - - - Socials: Follow on Twitter: https://bit.ly/3cXUn53  Follow on Instagram: https://bit.ly/3QtuibJ  Follow on Facebook: https://bit.ly/3TTirqd  Subscribe on YouTube: https://bit.ly/3RPyBiB - - - Privacy Policy: https://www.dailywire.com/privacy Learn more about your ad choices. Visit megaphone.fm/adchoices

For the second year in a row, Rabbis for Ceasefire held a Yizkor service on the streets of Brooklyn, using the traditional Yom Kippur memorial service as a means to mourn the dead in Gaza, to atone for American and Jewish communal participation in the genocide, and to refuse further complicity. After the Yizkor service—attended by 1,500 people and watched online by ten times that number—rabbis and others blocked the Brooklyn Bridge while performing the Ne'ilah service that closes the holy day; dozens were arrested. In this episode, Jewish Currents editor-in-chief Arielle Angel speaks with Rabbis for Ceasefire organizers Alissa Wise and Elliot Kukla about their experience planning and carrying out this ritual action, and what it revealed about the nature of the tradition itself. They also discuss the power of collective grief, and the difference and interrelation between Palestine solidarity work and the work of building a Judaism beyond Zionism. This episode is dedicated to the memory of Rabbi Arthur Waskow. Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).”Articles Mentioned and Further ReadingRabbis for Ceasefire Yizkor service on Instagram“Jewish activist and leader Rabbi Arthur Waskow dies at 92,” Deena Prichep, NPR“‘Chronic traumatic stress disorder': the Palestinian psychiatrist challenging western definitions of trauma,” Bethan McKernan, The Guardian“Can the Palestinian Mourn?,” Abdeljawad Omar, Rusted Radishes“‘They Destroyed What Was Inside Us': Children with Disabilities Amid Israel's Attacks on Gaza,” Human Rights Watch Report“The Right to Grieve,” Erik Baker, Jewish Currents“Synagogue Struggles,” On the Nose“We Need New Jewish institutions,” Arielle Angel, Jewish CurrentsTranscript forthcoming.

The Rabbis call Joseph "Yoseph HaTzaddik" because he resists the seduction of Mrs. Potiphar. What can we learn from this story?

Habakkuk (embrace)According to the Smith's Bible Dictionary, Habakkuk means (embrace). This book would be the eighth, in order, of the Minor Prophets. Of the facts of the prophet's life, we have no certain information.One important aspect of the ancient Old Testament order of the Hebrew Bible is that the 12 prophetic works of Hosea through Malachi, sometimes referred to as the Minor Prophets, were designed as a single book called The Twelve. Habakkuk is the eighth book of The Twelve.Habakkuk lived in the final decades of Judah, Israel's southern kingdom. It was a time of injustice and idolatry, and he saw the rising threat of the Babylonian empire on the horizon. Unlike the other Hebrew prophets, Habakkuk doesn't accuse Israel or even speak to the people on Yahweh's behalf. Instead, all of his words are addressed to Yahweh. The book of Habakkuk tells us about Habakkuk's personal struggle to believe that Yahweh is good when there is so much tragedy and evil in the world.Habakkuk sees the darkness of the world as an invitation to have faith in Yahweh's promise to one day set things right. Living with such faith means trusting that Yahweh loves this world and works to one day eliminate all evil forever.So far in this Book of Habakkuk, we have seen beginning with verses 1 thru 4 Habakkuk cry to Yahweh, Other words Habakkuk's Complaint.Then beginning with verses 5 thru 11 we read about Yahweh's answer.Now we come to the second problem: “Why do it this way, O YAHWEH?” Beginning with verses 12-17 Habakkuk wonders why Yahweh would use a nation more wicked than Judah to bring judgment on Judah.12  Art Thou not . . . ? = Note the change of subject, the prophets cry. God = Elohim. The Creator  my Elohim, mine Holy One = Habakkuk speaks in the name of his people. Yahweh was “the Holy One of Israel,” against whom the Chaldean was setting up himself. we shall not die = Thou, as being our Elohim/Creator, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews “the appointment of the scribes”; the Rabbis think that Ezra and his colleagues corrected the old reading, “Thou shalt not die.”thou hast ordained them for judgment = that is, to execute Thy judgments.O mighty Elohim = O Rock. Compare Deut. 32:4, 15, 18, 30; 1Sam. 2:2. 2Sam. 23:3. Psa. 18:2, 31, 46; 19:14, &c.for correction = to chastise transgressors.13  Thou art, &c. = Note the Figure of Speech, Synchoresis; or, ConcessionMaking a Concession of one Point to gain anotherpurer ... than to behold evil = without being displeased at it. This is even more problematic to Habakkuk because he knew the character of Yahweh.canst not look on iniquity = unjust injuries done to Thy people.15   they take up all of them = all kinds of fishes, that is, men, as captives, and all other prey that comes in their way.angle = hook. drag = a fish-net. Occurs only here (verses: 15-16) and in Isa. 19:8.therefore = because of their successes.they rejoice = They glory in their crimes because attended with success16  sacrifice unto their net = that is, their arms, power, and military skill, wherewith they gained their victories; instead of to Yahweh. They idolize themselves for their own cleverness and might.17  Shall they ... empty their net? = Shall they be allowed without interruption to enjoy the fruits of their violence?Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me; keitner2024@outlook.com

LESSON 68 PART 1 In part 1 we consider verses 1-5 of chapter 28 and it seems that these testify of Adoneinu Yeshua HaMaschiach, our Lord Jesus the Messiah, Jesus the Christ.  For one thing Aaron, whose Heavenly Father is the God of Abraham, was the High priest and his sons, also sons of their Father, the God of Abraham, the first priests to serve with their dad.  But, what about us?  Jesus, the Son of the Father, is the High Priest of a heavenly priesthood, and us, adopted "sons of the Father" and priests, a royal priesthood as we see in 1 Pete. 2:9.  Aaron and his sons are priests of the King of Kings and Lord of Lords and the one and only Almighty God.  And us.  We with our Lord Jesus are sons of the Father and are priests of the King of Kings and Lord of Lords and the one and only Almighty God.  So amazing.  And there's more.  So much more. We will study the fact that special clothes are required to be a priest.  Aaron has special clothes that are holy and made for glory and are to be beautiful.  They must be worn when the minister in the Holy of Holies.  But, we are priests.  Is God telling us that we too should be cognizant of how we dress we we come to worship Him and praise Him and as a congregation lift up our reverence and honor to the Lord?  Perhaps.  It seems possible that God is concerned with not only the status of our hearts (our internal status of righteousness) but also the way we manifest ourselves in worship services (our external appearance) in church.  We'll see how many in the church today misinterpret verses to support dressing down and even sloppy to church.  This entire lesson has to do with being disciples of Yeshua.  You just read one connection above.  Aaron is High Priest and his sons are priest and they have a Father, the God of Abraham, Isaac, and Jacob.  And we are disciples of Rabbi Yeshua.  Thus we are to be like HIM.  He is the Son of the Father as well as us and Jesus is the High Priest and we are priests of the High priest all sons of the Father.  This is one connection in verses 1-5 of Exodus 28.  There's more and one needs to really understand what it means to be a true disciple of Jesus.  If we do then so much of what is presented will be more understandable and it will expand and enhance your understanding. I highly recommend you also access the lessons of Ray Vander Laan – a proven and credible Bible scholar and teacher - at his website http://www.ThattheWorldMayKnow.com.  I will link you to his article on the Rabbis and Talmideem (Rabbis and Disciples).  I thank Ray so much for being my teacher and being the one who has inspired me to study this concept in a deeper and more expansive way.  Also, at his website, click LEARN and look up his AUDIO lessons and rabbis and disciples.  You will not be disappointed.  Here's links to key places on Ray's website and the article on Rabbi and Talmidim (a must read) https://www.thattheworldmayknow.com/rabbi-and-talmidim Audio lessons (listen to all audio with the word disciple or rabbi or talmid) https://www.thattheworldmayknow.com/category/Audio Recently Ray Vander Laan did an extensive video Bible study series on Rabbi and Disciples.  It is available for purchase with leader guides and many notes.  Again, Ray will teach the Bible in its historical context and teach us what a disciple is the way Jesus meant it.  Check out the link below.  This is a Bible study you need to do at your church.  You'll also find at least one free session you can preview when you access the link.  Here it is … https://store.focusonthefamily.com/rvl-discipleship?srsltid=AfmBOoqYpL_2JKlZdp6V8owxJOpMlAd9AyKz7o1047KP0sU--Rc1P-f8 Another key aspect to the Holy Place was the Menorah.  In the Jewish culture of Yeshua's day and before, the Menorah was looked upon in several ways.  Dr. John D. Garr, Ph.D., Th.D Founder, Restoration Foundation, wrote an article that gets at the Jewish roots of our faith so we can understand the Menorah the way they did then.  And again, the Menorah seems to also represent Jesus and us since He said He is the Light of the World and so are we.  This is an article you don't want to miss.  Here's the link - https://archive.bridgesforpeace.com/letter/gods-lamp-mans-light-mysteries-of-the-menorah/ Rev. Ferret - who is this guy?  ( Ferret - teaching in a wadi somewhere in the Negev) What's his background?  Why should I listen to him?  Check his background at this link -click here for the teacher's background      

Dr. Jay and Amazing Larry continue their look at Remez … how Rabbis teach the Bible in shorthand. Remez means to “allude” to something, usually a specific section of the Hebrew Scriptures, via a phrase, word, or even an action. In today's episode, we dig into the Book of Matthew that uses the reference to “God's Servant” to reveal Jesus' purpose when He came to provide salvation to humanity.Frothy Thoughts with the Truth BaristaVisit HighBeam Ministry, The Truth BaristaCheck out the Frothy Thoughts Blog!Check out The Truth Barista Books!Check out The Truth Barista YouTube Channel!

Israel Tracking Christians – Think Noahide Laws Alien DNA found in Humans | Ai Anti Christ god | Deception | Civil WAR Propaganda What do Rabbis say the punishment for Christians is and why do they say God will Destroy the Christian West, their enemies. How does this fit Israel geo tracking Christians in Church. How does this prime Noahide Laws. Did a NY Synagogue service say the god's require blood? Don't send your son's and daughters to fight a non-Biblical WAR. Turning point Geo Tracks 277 K people attending the event, and why should you care. VCAST covers Larry Ellison's agenda for total surveillance including Amazon's Facial Recognition Ring announcement. Remember, without government contracts, these corporations would not exist. With the Elision takeover of media, will the viewer information feed the Ai beast system and be analyzed with notorious STARGATE Ai Center. How does this all tie into Ellisons link to a digital Id wicked agenda. What did Peter Thiel say about Ai regulation and the rise of the Anti-Christ (can't make this up). What is the fake trinity and why are the tech giants linked to Alister Crowley. We cover more crazy news of a Qatar Airforce base on USA soil and more right / left civil war priming. Other Topics Include The Charlie Kirk false flag will prime social media by MAGA (more evidence). MAGA is punking the church. The Pope blesses an ice-berg, but what is the bigger issue for you? Can't travel to Europe without giving up your biometrics. Will your biometrics feed Larry Ellison's Stargate Ai and digital ID? More civil war priming. Last, was alien DNA found in humans? Was this the poke? Your living in as the days of Noah, end of days warning.

Rava explains the Torah source for cases of improper intent (machshava) that disqualify sacrifices - specifically, when one intends to sprinkle the blood, burn the sacrificial parts, or eat the meat “outside its time” or “outside its location.” The intent of outside its time renders the sacrifice pigul and incurs the punishment of karet for one who eats the meat, whereas outside its location does not carry that penalty. Rava explains that all these laws are derived from the verse in Vayikra (Leviticus) 7:18, which also serves as the basis for additional halakhot related to pigul. An alternative interpretation is cited in a braita, which understands that verse as referring to someone who actually ate the meat beyond its designated time (on the third day), rather than to a disqualifying thought during the sacrificial process. Various drashot are brought on the wording of that verse and related verses, such as Vayikra 19:7, to further clarify the scope and implications of pigul. If one has a disqualifying thought of outside its time, but the sacrifice is also performed incorrectly in another way, such as outside its location, the punishment of karet does not apply. However, Rabbi Yehuda disagrees and rules that if the outside its time thought occurred first, the sacrifice is considered pigul and punishable by karet. Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite.  

Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite. A difficulty is raised against each one. The one against Rabbi Yochanan is resolved, but the one against Ilfa is left unresolved. A debate in Masechet Temurah 25b between Rabbi Meir and Rabbi Yosi regarding a similar situation is brought as a comparison. Abaye and Rava disagree about their understanding of the debate and whether it is similar to the debate between Rabbi Yehuda and the rabbis in our Mishna. There is a discussion about the language in the Mishna – is it referring to a case of a thought about “an olive-bulk and an olive-bulk” or “an olive-bulk, an olive-bulk.” What are the ramifications of the different versions? Which is established as the correct version, and how?

Rava explains the Torah source for cases of improper intent (machshava) that disqualify sacrifices - specifically, when one intends to sprinkle the blood, burn the sacrificial parts, or eat the meat “outside its time” or “outside its location.” The intent of outside its time renders the sacrifice pigul and incurs the punishment of karet for one who eats the meat, whereas outside its location does not carry that penalty. Rava explains that all these laws are derived from the verse in Vayikra (Leviticus) 7:18, which also serves as the basis for additional halakhot related to pigul. An alternative interpretation is cited in a braita, which understands that verse as referring to someone who actually ate the meat beyond its designated time (on the third day), rather than to a disqualifying thought during the sacrificial process. Various drashot are brought on the wording of that verse and related verses, such as Vayikra 19:7, to further clarify the scope and implications of pigul. If one has a disqualifying thought of outside its time, but the sacrifice is also performed incorrectly in another way, such as outside its location, the punishment of karet does not apply. However, Rabbi Yehuda disagrees and rules that if the outside its time thought occurred first, the sacrifice is considered pigul and punishable by karet. Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite.  

Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite. A difficulty is raised against each one. The one against Rabbi Yochanan is resolved, but the one against Ilfa is left unresolved. A debate in Masechet Temurah 25b between Rabbi Meir and Rabbi Yosi regarding a similar situation is brought as a comparison. Abaye and Rava disagree about their understanding of the debate and whether it is similar to the debate between Rabbi Yehuda and the rabbis in our Mishna. There is a discussion about the language in the Mishna – is it referring to a case of a thought about “an olive-bulk and an olive-bulk” or “an olive-bulk, an olive-bulk.” What are the ramifications of the different versions? Which is established as the correct version, and how?

Today's daf is sponsored by Elana Kermaier in loving memory of her father, Moishe Fox, Moshe Yehuda ben Harav Binyamin and Chaya Tzipora, on his seventh yahrzeit. "I miss his smile, his chuckle, his humor, and his warmth more and more as the years go by." If the kohen does not stand directly on the floor but rather on an object placed upon the floor while performing one of the central sacrificial rites, this is considered a chatzitza—an interposition—and disqualifies the sacrifice. From where is this derived? The Mishna presents three examples of such interpositions between the kohen and the floor. Each example is necessary to illustrate different types of chatzitzot. A braita is cited with Rabbi Eliezer’s ruling: if a kohen has one foot on the ground and the other on an object, and the object is removed such that he can stand solely on the grounded foot, the sacrifice remains valid. Rabbi Ami raises a question regarding a kohen standing on a loose stone. One version of his inquiry concerns whether the looseness of the stone constitutes a chatzitza. An alternative version explores whether, if the stone were removed and the kohen stood directly on the ground beneath, the rite would be valid. The Mishna also discusses a debate between the Rabbis and Rabbi Shimon regarding whether accepting the blood with the left hand renders the sacrifice invalid. Their disagreement centers on the interpretation of the verse in Vayikra 4:25. Three explanations are offered by Rav Yehuda, Rava, and Abaye to clarify the root of the dispute. Abaye further notes a third interpretation by Rabbi Elazar, son of Rabbi Shimon, who holds that while the blood must be accepted with the right hand, the sprinkling may be performed with the left. Rabba bar bar Channa quotes Rabbi Yochanan, who teaches that if the Torah mentions both “kohen” and “finger,” the action must be performed with the right hand. Rava clarifies that Rabbi Yochanan meant that even if either term appears independently, the right hand is required. Abaye limits this principle to essential sacrificial rites. The Gemara explains that Rabbi Shimon requires the right hand if either “finger” appears alone or “kohen” together with “finger”. According to Rabbi Yochanan’s rule that the mention of “kohen” implies the use of the right hand, why did Rava derive a gezera shava—a textual analogy—from the three mentions of “right” in the leper purification ritual (right hand, right foot, right ear), applying one of them to kemitza (the flour offering), when the verse already includes the word “kohen”? This is there to teach an additional halakha that requires the right hand.

Today's daf is sponsored by Elana Kermaier in loving memory of her father, Moishe Fox, Moshe Yehuda ben Harav Binyamin and Chaya Tzipora, on his seventh yahrzeit. "I miss his smile, his chuckle, his humor, and his warmth more and more as the years go by." If the kohen does not stand directly on the floor but rather on an object placed upon the floor while performing one of the central sacrificial rites, this is considered a chatzitza—an interposition—and disqualifies the sacrifice. From where is this derived? The Mishna presents three examples of such interpositions between the kohen and the floor. Each example is necessary to illustrate different types of chatzitzot. A braita is cited with Rabbi Eliezer’s ruling: if a kohen has one foot on the ground and the other on an object, and the object is removed such that he can stand solely on the grounded foot, the sacrifice remains valid. Rabbi Ami raises a question regarding a kohen standing on a loose stone. One version of his inquiry concerns whether the looseness of the stone constitutes a chatzitza. An alternative version explores whether, if the stone were removed and the kohen stood directly on the ground beneath, the rite would be valid. The Mishna also discusses a debate between the Rabbis and Rabbi Shimon regarding whether accepting the blood with the left hand renders the sacrifice invalid. Their disagreement centers on the interpretation of the verse in Vayikra 4:25. Three explanations are offered by Rav Yehuda, Rava, and Abaye to clarify the root of the dispute. Abaye further notes a third interpretation by Rabbi Elazar, son of Rabbi Shimon, who holds that while the blood must be accepted with the right hand, the sprinkling may be performed with the left. Rabba bar bar Channa quotes Rabbi Yochanan, who teaches that if the Torah mentions both “kohen” and “finger,” the action must be performed with the right hand. Rava clarifies that Rabbi Yochanan meant that even if either term appears independently, the right hand is required. Abaye limits this principle to essential sacrificial rites. The Gemara explains that Rabbi Shimon requires the right hand if either “finger” appears alone or “kohen” together with “finger”. According to Rabbi Yochanan’s rule that the mention of “kohen” implies the use of the right hand, why did Rava derive a gezera shava—a textual analogy—from the three mentions of “right” in the leper purification ritual (right hand, right foot, right ear), applying one of them to kemitza (the flour offering), when the verse already includes the word “kohen”? This is there to teach an additional halakha that requires the right hand.

Following Ulla’s ruling that conveying the blood without moving one’s feet is invalid, the Gemara explores whether such a situation can be rectified if the initial conveying was performed without foot movement. The first attempt to prove that it can be corrected is from the Mishna in Zevachim 32a, but this derivation is ultimately rejected. A definitive proof is then brought from a statement of Ulla in the name of Rabbi Yochanan, establishing that the flaw cannot be corrected. Rav Nachman raises two challenges to Ulla’s position based on rulings in the Mishna (Zevachim 32a and 25a). The first challenge is addressed, though not convincingly, while the second remains unresolved. A new interpretation is proposed regarding the debate between Rabbi Shimon and the Rabbis in our Mishna concerning the act of conveying. According to this view, when Rabbi Shimon rules that improper intention during conveying does not disqualify the sacrifice, he refers specifically to conveying without foot movement. However, this interpretation is mocked by the Rabbis in Eretz Yisrael. Initially, the Gemara explains their ridicule by suggesting that if Rabbi Shimon is correct, there would be no case in the sprinkling of the blood of a bird sin offering where improper intent could disqualify the offering, despite the known principle that intent during sprinkling can indeed disqualify. This explanation is rejected, and a more compelling reason is offered: Rabbi Shimon’s own words in the Mishna indicate that he was discussing conveying by foot. He explains that conveying may be unnecessary because the animal can be slaughtered adjacent to the altar. Only foot-based conveying is deemed unnecessary, since even when slaughtered nearby, the blood still needs to be transferred to the altar by passing by hand. The Gemara then discusses a case where a non-kohen conveys the blood to the altar, and a kohen returns it to its original location before conveying it properly. There is a dispute over whether this sequence validates the offering or disqualifies it. In a reverse scenario, where a kohen conveys the blood, and a non-kohen returns it and then conveys it again, there is disagreement about whether this case parallels the previous one. Rav Shimi bar Ashi links the two cases: the one who permits in the first case forbids in the second, and vice versa, depending on whether the initial or final action is considered decisive. Rava, however, does not connect the cases, asserting that both would disqualify the second scenario. Once the blood is distanced from the altar, it must be returned in a valid manner - specifically, by a kohen. Rav Yirmia quotes Rav Yirmia of Difti, who claims that the question of whether blood that was brought to the altar and then distanced must be returned is itself a dispute between Rabbi Eliezer and the Rabbis in our Mishna. This interpretation is based on Rava’s reading of the Mishna. Abaye challenges this view with a braita and ultimately rejects it, leading Rava to concede to Abaye’s position. The Mishna enumerates various cases in which the handling of blood by someone disqualified from performing Temple service invalidates the sacrifice. The first example is a non-kohen. What is the source for this? One possibility is a derivation from Vayikra 22:2–3, while another is a kal va’chomer from the case of a blemished kohen.

What does the process of conversion — joining the Jewish people— reveal about the meaning of chosenness? In his recent essay for SAPIR, Rabbi Adam Mintz writes that “we, Jews by birth and Jews by choice, are all destined for the same story.” Similarly, Rabbi Noa Kushner writes that “it is possible that to be chosen is not only a designation at birth or conversion.” They recently joined Rabbi David Wolpe for a conversation.Watch this SAPIR Conversation on YouTube: https://www.youtube.com/watch?v=JspDKWCYs7Q Read Adam Mintz's essay: https://sapirjournal.org/chosenness/2025/the-paradoxes-of-conversion/ Read Noa Kushner's essay: https://sapirjournal.org/chosenness/2025/american-sinai/ Music from #Uppbeat: https://uppbeat.io/t/theo-gerard/monsieur-groove

Following Ulla’s ruling that conveying the blood without moving one’s feet is invalid, the Gemara explores whether such a situation can be rectified if the initial conveying was performed without foot movement. The first attempt to prove that it can be corrected is from the Mishna in Zevachim 32a, but this derivation is ultimately rejected. A definitive proof is then brought from a statement of Ulla in the name of Rabbi Yochanan, establishing that the flaw cannot be corrected. Rav Nachman raises two challenges to Ulla’s position based on rulings in the Mishna (Zevachim 32a and 25a). The first challenge is addressed, though not convincingly, while the second remains unresolved. A new interpretation is proposed regarding the debate between Rabbi Shimon and the Rabbis in our Mishna concerning the act of conveying. According to this view, when Rabbi Shimon rules that improper intention during conveying does not disqualify the sacrifice, he refers specifically to conveying without foot movement. However, this interpretation is mocked by the Rabbis in Eretz Yisrael. Initially, the Gemara explains their ridicule by suggesting that if Rabbi Shimon is correct, there would be no case in the sprinkling of the blood of a bird sin offering where improper intent could disqualify the offering, despite the known principle that intent during sprinkling can indeed disqualify. This explanation is rejected, and a more compelling reason is offered: Rabbi Shimon’s own words in the Mishna indicate that he was discussing conveying by foot. He explains that conveying may be unnecessary because the animal can be slaughtered adjacent to the altar. Only foot-based conveying is deemed unnecessary, since even when slaughtered nearby, the blood still needs to be transferred to the altar by passing by hand. The Gemara then discusses a case where a non-kohen conveys the blood to the altar, and a kohen returns it to its original location before conveying it properly. There is a dispute over whether this sequence validates the offering or disqualifies it. In a reverse scenario, where a kohen conveys the blood, and a non-kohen returns it and then conveys it again, there is disagreement about whether this case parallels the previous one. Rav Shimi bar Ashi links the two cases: the one who permits in the first case forbids in the second, and vice versa, depending on whether the initial or final action is considered decisive. Rava, however, does not connect the cases, asserting that both would disqualify the second scenario. Once the blood is distanced from the altar, it must be returned in a valid manner - specifically, by a kohen. Rav Yirmia quotes Rav Yirmia of Difti, who claims that the question of whether blood that was brought to the altar and then distanced must be returned is itself a dispute between Rabbi Eliezer and the Rabbis in our Mishna. This interpretation is based on Rava’s reading of the Mishna. Abaye challenges this view with a braita and ultimately rejects it, leading Rava to concede to Abaye’s position. The Mishna enumerates various cases in which the handling of blood by someone disqualified from performing Temple service invalidates the sacrifice. The first example is a non-kohen. What is the source for this? One possibility is a derivation from Vayikra 22:2–3, while another is a kal va’chomer from the case of a blemished kohen.

In the discussion regarding whether an improper intention, such as intending to eat or burn the meat outside its designated time, or to place the blood at the wrong time, during the act of dipping the finger into the blood of a sin offering brought on the inner altar renders the offering pigul, the Gemara presents two contradictory braitot. This suggests a tannaitic dispute over whether dipping the finger is akin to conveying the blood to the altar in a standard sacrifice. Initially, the Gemara attempts to resolve the contradiction by aligning the braitot with the views of Rabbi Shimon and the Rabbis. According to this approach, both agree that dipping is equivalent to conveying the blood, but Rabbi Shimon holds that conveying is not an essential avoda (sacrificial service). However, this resolution is rejected, since Rabbi Shimon maintains that pigul does not apply to sacrifices whose blood is placed on the inner altar. Ultimately, the Gemara concludes that the two braitot refer to different types of sin offerings - one brought on the inner altar and one on the outer altar. Dipping is essential for the inner altar offering, as the verse states, “and he dips his finger,” and therefore an improper intention during this act would render the offering pigul. In contrast, the outer altar offering does not require dipping, as the verse merely states, “the kohen takes the blood,” without mentioning dipping. Reish Lakish explains that according to Rabbi Shimon, an improper intention regarding the type of sacrifice during the act of conveying the blood to the inner altar would disqualify the offering, since the animal cannot be slaughtered adjacent to the inner altar, making the act of conveying necessary. This seems to contradict Rabbi Shimon’s position that an “outside its time” intention does not render such a sacrifice pigul, which would imply that a mistaken intention regarding the type of sacrifice should also not disqualify it. Rabbi Yossi son of Rabbi Chanina resolves this by clarifying that Rabbi Shimon agrees that an “outside its time” intention disqualifies the sacrifice, even though it does not render it pigul. The Gemara further derives that an “outside its place” intention would also disqualify this type of offering. Rava explores Rabbi Shimon’s position, as interpreted by Reish Lakish, regarding conveying the blood to the inner altar as being essential. He considers various scenarios depending on whether Rabbi Shimon accepts other positions. For instance, if Rabbi Shimon agrees with his son’s view that kodshei kodashim may be slaughtered between the ulam and the altar, then improper intention would only disqualify the sacrifice from the entrance to the ulam, since slaughtering adjacent to the ulam is permissible. Rava also discusses the case of carrying frankincense from the shulchan (table) in the sanctuary to burn it on the outer altar. The point at which intention disqualifies the offering depends on differing views regarding the sanctity of the ulam and the azara. Abaye asks Rav Chisda whether the blood is disqualified if conveyed by a non-kohen. Rav Chisda responds that it is not, citing a verse as proof. However, Rav Sheshet presents a braita suggesting the opposite. Raba and Rav Yosef argue that the answer depends on the dispute between Rabbi Shimon and the Rabbis. Abaye challenges their position, and Ulla quotes Rabbi Elazar’s ruling that even Rabbi Shimon would disqualify conveying by a non-kohen. Another question arises: Is conveying without moving one’s feet considered valid conveying? After three unsuccessful attempts to prove this from various sources, Ulla rules in the name of Rabbi Yochanan that valid conveying requires movement of the feet.

In the discussion regarding whether an improper intention, such as intending to eat or burn the meat outside its designated time, or to place the blood at the wrong time, during the act of dipping the finger into the blood of a sin offering brought on the inner altar renders the offering pigul, the Gemara presents two contradictory braitot. This suggests a tannaitic dispute over whether dipping the finger is akin to conveying the blood to the altar in a standard sacrifice. Initially, the Gemara attempts to resolve the contradiction by aligning the braitot with the views of Rabbi Shimon and the Rabbis. According to this approach, both agree that dipping is equivalent to conveying the blood, but Rabbi Shimon holds that conveying is not an essential avoda (sacrificial service). However, this resolution is rejected, since Rabbi Shimon maintains that pigul does not apply to sacrifices whose blood is placed on the inner altar. Ultimately, the Gemara concludes that the two braitot refer to different types of sin offerings - one brought on the inner altar and one on the outer altar. Dipping is essential for the inner altar offering, as the verse states, “and he dips his finger,” and therefore an improper intention during this act would render the offering pigul. In contrast, the outer altar offering does not require dipping, as the verse merely states, “the kohen takes the blood,” without mentioning dipping. Reish Lakish explains that according to Rabbi Shimon, an improper intention regarding the type of sacrifice during the act of conveying the blood to the inner altar would disqualify the offering, since the animal cannot be slaughtered adjacent to the inner altar, making the act of conveying necessary. This seems to contradict Rabbi Shimon’s position that an “outside its time” intention does not render such a sacrifice pigul, which would imply that a mistaken intention regarding the type of sacrifice should also not disqualify it. Rabbi Yossi son of Rabbi Chanina resolves this by clarifying that Rabbi Shimon agrees that an “outside its time” intention disqualifies the sacrifice, even though it does not render it pigul. The Gemara further derives that an “outside its place” intention would also disqualify this type of offering. Rava explores Rabbi Shimon’s position, as interpreted by Reish Lakish, regarding conveying the blood to the inner altar as being essential. He considers various scenarios depending on whether Rabbi Shimon accepts other positions. For instance, if Rabbi Shimon agrees with his son’s view that kodshei kodashim may be slaughtered between the ulam and the altar, then improper intention would only disqualify the sacrifice from the entrance to the ulam, since slaughtering adjacent to the ulam is permissible. Rava also discusses the case of carrying frankincense from the shulchan (table) in the sanctuary to burn it on the outer altar. The point at which intention disqualifies the offering depends on differing views regarding the sanctity of the ulam and the azara. Abaye asks Rav Chisda whether the blood is disqualified if conveyed by a non-kohen. Rav Chisda responds that it is not, citing a verse as proof. However, Rav Sheshet presents a braita suggesting the opposite. Raba and Rav Yosef argue that the answer depends on the dispute between Rabbi Shimon and the Rabbis. Abaye challenges their position, and Ulla quotes Rabbi Elazar’s ruling that even Rabbi Shimon would disqualify conveying by a non-kohen. Another question arises: Is conveying without moving one’s feet considered valid conveying? After three unsuccessful attempts to prove this from various sources, Ulla rules in the name of Rabbi Yochanan that valid conveying requires movement of the feet.

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Because Every Day Is a Special Day on the Jewish Calendar. Giant Jewish Calendar. More than 2400 Jewish events. Holidays - Biblical - History. Hundreds of Rabbinic Yarzheits. Modern Celebrities and Sports Figures. Every Day Is a Special Day to Celebrate. Everyday Holiday: A Jewish Calendar of Events and Observances (Independently Published, 2024) is simply a list of Jewish events, perhaps the largest Jewish calendar ever assembled. Every day brings its own special energy to be recognized, appreciated and celebrated. More than 2400 memorable events in Jewish history and religious life. Biblical events and ancient holidays. Private purims and cultic holidays. Everyday Holiday is rich in religious observances and Biblical connections. Great souls and Rabbis are honored in Everyday Holiday. Famous Jews from all walks of life are included, from entertainers to politicians, to scholars to athletes. The Jewish story is rich in historical events, pleasant and painful, figures of power and note, beneficial and harmful. The hundreds of historical events in Everyday Holiday are each a new avenue to explore and learn. Because Every Day Is a Special Day on the Jewish Calendar. 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

Because Every Day Is a Special Day on the Jewish Calendar. Giant Jewish Calendar. More than 2400 Jewish events. Holidays - Biblical - History. Hundreds of Rabbinic Yarzheits. Modern Celebrities and Sports Figures. Every Day Is a Special Day to Celebrate. Everyday Holiday: A Jewish Calendar of Events and Observances (Independently Published, 2024) is simply a list of Jewish events, perhaps the largest Jewish calendar ever assembled. Every day brings its own special energy to be recognized, appreciated and celebrated. More than 2400 memorable events in Jewish history and religious life. Biblical events and ancient holidays. Private purims and cultic holidays. Everyday Holiday is rich in religious observances and Biblical connections. Great souls and Rabbis are honored in Everyday Holiday. Famous Jews from all walks of life are included, from entertainers to politicians, to scholars to athletes. The Jewish story is rich in historical events, pleasant and painful, figures of power and note, beneficial and harmful. The hundreds of historical events in Everyday Holiday are each a new avenue to explore and learn. Because Every Day Is a Special Day on the Jewish Calendar. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Rosh Hashanah, “The Head of the Year,” is the fifth of the seven holy observances mentioned in Leviticus 23. This name is never used in the Scriptures to refer to this feast, despite the fact that it is the most common name used today. This name is used because the Rabbis believed it was on this day that the creation took place. Thus, it has become known as the beginning of the Jewish civil calendar year.In the Bible, Rosh Hashanah is called “Yom Teruah,” (“A Day of Blowing”), referring to the blowing of the “shofar” or ram's horn (Numbers 29:1). It is also called “Zicharon Teruah,” (“a memorial of blowing,” or “a remembrance of blowing”) (Leviticus 23:24). Rosh Hashanah occurs on the 1st of Tishrei (the seventh month in the Hebrew calendar), whereas Yom Kippur (the next major festival) is observed on the 10th day of Tishrei. The ten days between Rosh Hashanah and Yom Kippur are called “Yomim Naraiim” or “Days of Awe.” It is during these ten days that Jewish people are to perform deeds of repentance and restoration in order to be assured that their sins are forgiven on Yom Kippur.Most notably, Rosh Hashanah is known for the blowing of the ram's horn. According to the Rabbis, the sounding of the ram's horn symbolized the final regathering of the Jewish people when Messiah comes, and the dead are resurrected. In Isaiah 27:13 we read:“And in that day a great trumpet (shofar) will sound. Those who were perishing in Assyria and those who were exiled in Egypt will come and worship the Lord on the holy mountain in Jerusalem.”With this, the B'rit Hadashah (“New Testament”) agrees. Matthew 24:31 states,“And He will send His angels with a loud trumpet (shofar) call, and they will gather His elect from the four winds, from one end of the heavens to the other.”In this verse, Yeshua prophesied four things will happen at His second coming: First, angels will be sent out to regather the Jewish people; Second, this event will be accompanied with the blast of the shofar; Third, the focus is the regathering of the “elect” or “chosen,” by which is meant the Jewish people; Fourth, this regathering is from a worldwide dispersion.YouTube: https://youtube.com/live/JBIgpgVg5g4Send us a text

The Gemara (Yoma 87a) tells that the great sage Rav was once insulted by the local butcher. Over the next several months, Rav waited for the butcher to apologize, but he never did. Finally, on Erev Yom Kippur, Rav decided to go and stand right outside the butcher shop so the butcher would see him. He hoped that if he would stand there, and make it very easy and convenient for the butcher to request forgiveness, he would. The butcher saw Rav standing outside his shop, and he shouted angrily, "I have nothing to say to you!" Not only did he refuse to ask forgiveness, he doubled down, insisting that he had nothing to apologize for. At that moment, a bone from the animal the butcherwas carving darted from the counter into his neck, killing him. The Rabbis of Mussar explain that although the butcher had offended Rav many months earlier, he was punished only now because he squandered the opportunity to apologize and make amends. All people make mistakes, and it is not easy to admit we were wrong and initiate a process of reconciliation. But what's inexcusable is avoiding reconciliation when the opportunity comes right to our doorstep. The butcher was wrong to offend Rav, and he was wrong for not going to request forgiveness – but what sealed his fate was failing to approach Rav when Rav made himself available. This story sheds light on a pronouncement by the prophet Yeshayahu about the Aseret Yemeh Teshuba – the ten-day period from Rosh Hashanah through Yom Kippur. Yeshayahu (55:6) turns to the people and exclaims, "Dirshu Hashem Be'himase'o, Kera'uhu Bi'hyoto Karob" – "Seek out G-d when He is accessible, call upon Him when He is near." Of course, G-d is always "accessible," and He is always "near." In all seasons, at all times of year, and at any time of day, in any circumstance, we can turn to Hashem for help, we can ask Him for forgiveness, and we can ask for whatever it is we need. However, the Gemara (Rosh Hashanah 18a) explains, during the Aseret Yemeh Teshuba, Hashem is especially close, and is especially receptive to our sincere prayers. During this period, the prayers recited by an individual have the same power as prayers recited together with a Minyan during the rest of the year. We can only imagine how powerful congregational prayer is during the Aseret Yemeh Teshuba! Indeed, Rav Chaim Brim of Jerusalem (1922-2002) would say that spiritual achievements which normally take weeks to attain can be reached in just a few moments during the Aseret Yemeh Teshuba. This is a special time, when our prayers and our efforts to repent and improve are particularly effective, many times more than at other times of the year. At first glance, it seems that Yeshayahu is encouraging us and advising us by calling upon us to turn to Hashem during this period of Aseret Yemeh Teshuba. As Hashem is close, it is recommended that we seize this opportunity for prayer and repentance. But in light of the Gemara's story about Rav and the butcher, we might conclude that Yeshayahu isn't just giving advice – he's issuing a stern warning. If Hashem is close, then we must initiate a process of "reconciliation," a process of Teshuba. It's not just a good idea – it's an obligation. We are flawed human beings, and so it is understandable that we will make mistakes. We are not expected to be perfect. And, it is understandable that we will find it difficult to acknowledge our mistakes, to admit wrongdoing, to confess that we've acted improperly and have made bad choices. This is embarrassing and uncomfortable. And, change is always challenging. But even if we could be excused the rest of the year for not making an effort to improve and ask Hashem for forgiveness, we have no excuse during this week, when Hashem specifically comes to us and invites us back. During the Aseret Yemeh Teshuba, Hashem is right here next to us with His arms open. He is ready to forgive us as long as we take the first step by admitting we were wrong and committing to try harder. If we don't seize this opportunity, this period when Teshuba is especially accessible, then we have no more excuses. Let's ensure not to make the butcher's mistake. Let's take full advantage of this special opportunity, and sincerely turn to Hashem in heartfelt prayer and with a firm resolve to improve, to correct our mistakes, and to enhance our relationship with our Father in heaven.

In this episode we get deep into the Pharisees and how they and their Rabbinical offspring made up the oral Torah and wrote the Talmud which is the foundation of modern Judaism. This is only part one so check back soon for part two and please listen to the entire Those We Don't Speak of series. Cheers and Blessings! Support My Workhttps://www.patreon.com/theoddmanoutBuy Me A Coffee!https://buymeacoffee.com/theoddmanoutVenmo Tips - @theoddmanoutCash App Tips - https://cash.app/$theoddmanoutT-shirts, Mugs and Stickers The Odd Man Out Merch Store At Bonfire https://www.bonfire.com/store/the-odd-man-out/TeeSpringhttps://theoddmanout.creator-spring.com/All Linkshttps://linktr.ee/_theoddmanoutOddman Rumblehttps://rumble.com/user/TheOddManOut

Author Benjamin Resnick joins Margarita to talk about his debut novel Next Stop, the heart of Jewish storytelling, and the big questions that keep us all up at night. Insightful, thoughtful, and full of stories that linger long after the episode ends. Follow Benjamin on Instagram @Benjamin_Resnick and buy his book, Next Stop, anywhere where books are sold.What We Discuss: 00:00 Intro & Episode Agenda06:03 Novelist turned Rabbi 08:44 Rabbis are meant to be storytellers11:29 On Next Stop - Ben's debut novel 21:15 Jewish vs. Non-Jewish storytelling28:30 Post Oct 7th, what message does Ben want to leave for Jews? 36:35 Why must there be something bad with something good? 43:10 Closing Remarks & Guest Nomination

Rosh HaShanah begins at sundown on Monday, Sept. 22, 2025 and ends on Wednesday Sept. 24 2025. This begin the Jewish year 5786According to traditional Jewish thinking, this holiday honors the creation of mankind by Elohim. The Mishnah (earlier part of the Talmud) refers to Rosh Hashanah as the “Day of Judgment” (Yom ha-Din) since all of creation owes allegiance to the Creator and is accountable to Him. The name Elohim revealed in Genesis 1:1 speaks of Elohim as the Creator and Judge of the universe. In Jewish tradition on Rosh Hashanah we stand before Yahweh as our personal Creator and Judge. Many Messianic Jews believe that the sound of the Shofar on Rosh Hashanah is a symbol of the 2nd coming of the followers of Yahshua MessiahIn Hebrew, Rosh Hashanah means, literally, "Head of the Year," and as its name indicates, it is the beginning of the Jewish year. The days beginning with Rosh HaShana and ending with Yom Kippur (The Day of Atonement) are known as “The Days of Awe.” This is a very special time of year on the Jewish calendar, a time of introspection and commitment to self-improvement for the coming year. Most of all, this is the season for repentance, prayer, and charity, as illustrated by the quotation above - since we are taught that these three things have the power to influence the outcome of our judgment in a favorable way. We are taught that on Rosh Hashana, Yahweh sits in judgment on all His creations and decides their fate. Everything is decided on this day, for every aspect of the entire creation, each individual and each nation.The Prophets of Israel repeatedly spoke of a future day when Yahweh would directly intervene in the affairs of men. They called that day “The Day of the Lord” [Isa. 13:6-13; Ezek. 13:3-8; Joel 1:15, 2:1; Amos 5:18-20; Zeph. 1:7-2:3; Zech 14:1-21; Mal. 4:5-6]. Two major themes are associated with the Day of the Lord.The first is the deliverance of the righteous.The second is the judgment of the wicked, in connection with His coming.The Son of Yahweh will call His own to Himself and then go to war against His enemies. It is the blowing of a Trumpet, which will signal those 2 events. In Paul's writing of 1 Thess. 4:16, the Lord will descend with the sound of the trumpet to call His own to His presence and in Chapter 5 Paul continues the thought, on the day of the Lord as it commences, during which time His wrath will be poured out against the wicked.In most basic terms, the Feast of Trumpets, the first of the Fall Feasts, which Yahweh gave to Israel, depicts the coming of Yahshua Messiah to take His virgin bride with Him into that eternal life, in that new Heaven and Earth! Perhaps one further thought is appropriate at this point. The Feast Trumpets occurs on the 1st day of the Hebrew 7th month Tisri. It would occur at the new moon. However clouds could obscure the moon and witnesses were required. Watchfulness was critical ingredient of this Feast. The Rabbis later added a second day to this Feast to make sure they did not miss it. This need for watchfulness and preparedness in connection with the Feast of Trumpets is echoed throughout the N.T. in connection with the Lord's coming. Watch, therefore; for ye know not what hour your Lord doth come. [Matt. 24:42]Therefore, let us not sleep, as do others, but let us watch and be sober minded [1 Thess. 5:6]We know in the Parable of the Tares [Matt. 13] the harvest takes place in the fall. The reapers [angels] are sent forth to separate the wheat from the tares [zowan]. We read in Rev. 9:10 [read verses 3-10] about the locust army. [May-Sept.]The primary focus of the Feast of Trumpets is the return of Yahshua Messiah to this earth. The emphasis of this Trumpet Feast is mostly prophetic. Have any questions? Feel free to email me, keitner2024@outlook.com

Before one learns Torah in the morning, he must first recite Birkot Ha'Torah. The Gemara cites different opinions as to which particular subjects within the broad corpus of Torah may not be studied before the recitation of Birkot Ha'Torah. Rav Huna maintained that only the study of Tanach requires Birkot Ha'Torah; in his view, one may study anything else before reciting Birkot Ha'Torah in the morning. Rabbi Elazar ruled that both Tanach and Midrash require Birkot Ha'Torah, because the Midrash explains the verses of the Tanach. The next opinion brought is that of Rabbi Yohanan, who held that even the study of Mishna must be preceded by Birkot Ha'Torah. However, Halacha follows the final view brought by the Gemara – that of Raba, who asserted that even Gemara requires Birkot Ha'Torah. Accordingly, the Rambam and Shulhan Aruch write that one must recite Birkot Ha'Torah before studying either Tanach or any part of Torah She'be'al Peh (the oral law). Although the Shulhan Aruch does not specify the study of Midrash, the Rama (Rav Moshe Isserles of Cracow, 1520-1572) adds that Midrash also requires the recitation of Birkot Ha'Torah. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that the Shulhan Aruch does not disagree with the Rama on this point, even though he did not specifically mention Midrash. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) notes the possibility of restricting this requirement to areas related to Halacha. It is possible, he writes, that Birkot Ha'Torah is required only before the study of texts that form the basis of Halacha. The Sages infer Halachot from the verses, and these inferences and their applications are discussed, elucidated and debated in the Midrash, Mishna and Gemara – and it might be for this reason that these texts are specified as the material requiring Birkot Ha'Torah. If so, then one would be permitted to study non-halachic portions of the Torah – such as the stories in Midrashic texts, Aggadic portions of the Gemara, and Zohar – before reciting Birkot Ha'Torah in the morning. The Aruch Ha'shulhan remains uncertain about this matter. By contrast, the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the study of the Zohar requires Birkot Ha'Torah. He does not explain the reason for this ruling, but we may presume that he equated the study of Zohar with the study of Gemara, and, moreover, we occasionally determine practical Halacha based on teachings in the Zohar. The final Halacha is that even the study of non-halachic texts such as the Midrash and Zohar requires Birkot Ha'Torah. The study of works of Mussar also requires Birkot Ha'Torah, because these works are based upon Torah sources. Texts such as Mesilat Yesharim and Michtab Me'Eliyahu, which guide and instruct how to live a religious life, are rooted entirely in Torah, and so they certainly qualify as parts of Torah requiring the recitation of Birkot Ha'Torah. This applies to works of Hassidic teachings, as well. In principle, biographies of Sadikim, or story books that tell about the lives of great Sages, may be read before Birkot Ha'Torah, because reading these stories – despite being very valuable – does not qualify as the study of Torah. In practice, however, books about great Rabbis almost invariably contain Torah insights which they taught, and so they require Birkot Ha'Torah. One is not required to recite Birkot Ha'Torah before studying general subjects, even those subjects which have great value and are important to learn. For example, one must study math in order to properly understand certain sections of the Gemara, such as those which deal with geometry (e.g. Sukka, Erubin and Kil'ayim). There are texts which address the dimensions and layout of the Bet Ha'mikdash which similarly cannot be understood without a background in mathematics. Scientific knowledge, too, is critically important for the understanding of certain sections of the Talmud – such as the Gemara's discussion about the volume of wine which a Nazir must drink to be liable for violating his vow, which touches upon the subject of volume displacement. This issue requires an understanding of how displacement works, and how the density of wine becomes a factor. One cannot understand the portions of the Talmud that deal with the Jewish calendar without basic knowledge of astronomy. An understanding of modern technology, too, is necessary for learning how Halacha applies in our time, and indeed, Hacham Ovadia Yosef studied the mechanics of boilers in order to determine the relevant Halachot. Nevertheless, the study of these subjects does not require Birkot Ha'Torah, since they are not actual Torah, but rather background information to help in the study of Torah. The Rambam writes that subjects such as mathematics and science are the "chefs" and "maidservants" of Torah, meaning, they are necessary for the understanding of Torah, but are not part of Torah. Therefore, one is not required to recite Birkot Ha'Torah before studying general subjects. Summary: One may not learn any Torah subject before reciting Birkot Ha'Torah in the morning. This includes Tanach, Midrash, Mishna, Gemara, Halachic texts, Zohar, Mussar and Hassidut. Biographies of Sadikim, too, require Birkot Ha'Torah since they usually incorporate Torah insights by the Sages whose lives and legacy they present. Birkot Ha'Torah is not required before the study of non-Torah subjects, even those which are necessary to learn to properly understand Torah.

Is Esav Hates Yaakov Illogical To You | TORAH FOUNDATION (5) https://youtu.be/2YXh915NtrYHave you had trouble understanding why the halacha that Esav hates Yaakov makes sense today? In the wake of horrific and brutal assassination of Charlie Kirk, many famous Jews have shared their outcry. Among them were Rabbis who took it a step further calling him a tzadik and the Abraham of the generation, despite the fact that he publicly stated that his dream is for all Jews to abandon the Torah and adopt Christianity chas v'shalom. Do his praises and "defense" of the state of Israel and physical jewish lives make him a tzadik, or does the halacha of Esav hate Yaakov still apply? Once we know the answer, we'll understand how to understand the public outcry by so many. This lecture is not for the faint of heart or people that cannot accept the truth of the Torah at face value. It will certainly crush certain ideologies and even irritate some beyond the norm. But this is the Torah and it will not be changed

The Sages endeavored to change the shofar blowing from an anti-Satan ritual to an exprssion of sublime philosophical monotheism cum Chosen People narrative (מלכויות, זכרונותת ושופרות)

In the second of the three Berachot that comprise Birkot Ha'Torah – the series of blessings we recite each morning over Torah learning – we include a prayer that we and all our descendants should be devoted students of Torah. Some Rabbis teach that one should have special intention when reciting this prayer that his children and all his offspring should grow into Torah-committed adults. This second Beracha concludes, "Baruch Ata Hashem Ha'melamed Torah Le'amo Yisrael" – "Blessed are You, O G-d, who teaches Torah to His nation, Israel." This formulation reminds us that Hashem Himself teaches us Torah. Although we are, of course, required to invest maximum effort and exertion in the pursuit of Torah knowledge and understanding, we cannot attain any knowledge or comprehension without Hashem's assistance. Whenever we attend a class, or open a book to learn, Hashem is there with us teaching us the material, and it is only because of Him that we know all that we know and understand all that we understand. I was privileged to learn with several great Rabbis who, when they encountered a difficult passage or a difficult concept, and were struggling to understand the material, they turned to Hashem and prayed for His help. They truly understood that G-d is "Ha'melamed Torah Le'amo Yisrael," that He is the one teaching us whenever we learn. This text of the Beracha should also remind us of the great stature of Torah educators. I once visited the Skverer Rebbe together with a prestigious educator in our community, and the Rebbe turned to him and asked what he did. He replied that he teaches Torah. "You are emulating your Creator," the Rebbe said. "He is a teacher – and you're following in His ways." Teaching Torah is a special privilege, and a job which should elicit our respect and esteem – if for no other reason that a Torah educator is doing precisely what Hashem does. The final blessing of Birkot Ha'Torah concludes, "Baruch Ata Hashem Noten Ha'Torah" – "Blessed are You, Hashem, who gives the Torah." Significantly, we speak of Hashem giving us the Torah in the present tense. He did not give our nation the Torah only once, at Mount Sinai. Every time we learn, He is giving it to us anew. Each and every day, and at every moment, we have the opportunity to renew our connection to Hashem by receiving the Torah from Him. We must cherish every such opportunity and seize every moment we can to strengthen our bond with our Creator by inviting Him to give us the Torah anew.

A panel of leading U.S. rabbis - Angela Buchdahl (Reform), Elliot Cosgrove (Conservative) and Chaim Steinmetz (Orthodox) - share insights and preparations for the upcoming High Holidays.

Parashat Ki-Tabo begins with the Misva of Bikkkurim – the obligation upon a farmer to bring the first fruits that ripen to the Bet Ha'mikdash and present them to a Kohen. The farmer then makes a special declaration praising and expressing gratitude to Hashem for bringing our nation out of Egypt into the Land of Israel, where he was able to till the land and produce delicious, nourishing fruit. The unique significance and importance of this Misva is expressed in the special fanfare that characterized the process of bringing Bikkurim. The farmers would assemble and march with song and festivity through the roads, and the shopkeepers in Jerusalem would close their stores and come out to welcome and celebrate the visitors who were bringing their fruits to the Bet Ha'mikdash. The importance of Bikkurim is also articulated by the Midrash, which teaches that this Misva is mentioned in the very first word of the Torah: "Bereshit." The Midrash interprets this word to mean that the world was created for the sake of Bikkurim, which is called "Reshit" ("Reshit Bikkureh Admatecha" – "the first of the fruits of your land that ripen" – Shemot 23:19). Remarkably, the Midrash is telling us that the entire world was created so we can fulfill the Misva of Bikkurim! The reason is that G-d created the world so that He could shower us with goodness which we would then appreciate and be grateful for. The most elementary of all Torah values is gratitude, acknowledging and appreciating what was done for us. Hence, the Misva of Bikkurim, which revolves around the concept of gratitude, thanking Hashem for providing us with food, can be seen as the purpose of all creation. Our Sages teach that gratitude toward Hashem begins with feeling and showing appreciation for other people. The Midrash states: "Whoever denies his fellow's goodness will ultimately deny the Almighty's goodness." The classic example demonstrating this principle is Pharaoh, who is said to have "not known Yosef" (Shemot 1:8). It is inconceivable, the Rabbis explain, that a king who ascended the throne soon after Yosef's lifetime had not heard of Yosef. He was the one who saved Egypt from the devastating famine that struck the rest of the region, and thereby enriched the kingdom, as all the surrounding peoples came to purchase grain which Yosef had stored in anticipation of the looming drought. Rather, this means that the new Pharaoh did not acknowledge Yosef's role in saving the kingdom and bringing it to great heights of wealth and prestige. Because Pharaoh denied all the good that Yosef brought to the kingdom, he ultimately denied G-d Himself, brazenly and outrageously telling Moshe many years later, "Lo Yadati Et Hashem" – "I do not know G-d!" (Shemot 5:2). Translating this message into practical terms – one cannot be considered "religious" if he recites Birkat Ha'mazon after every meal with intense concentration, thanking Hashem for his food, and says "Modim" in the Amida prayer three times a day with great emotion, expressing gratitude to Hashem for all He does – but he does not show gratitude to the people in his life. Gratitude begins at home, with the people who do the most for us – first and foremost our parents, who gave us life and exerted so much hard work and made so many sacrifices for us, and then our spouse, the one closest to us, with whom we build and run our families. If we are not grateful to them and to everyone who helps us and does things for us, we will ultimately feel ungrateful also toward G-d. And, yes, this applies also to those who are paid to do things for us. Many years ago, I was hired as a private tutor for a teenage boy in the community. While we were learning, he called the family's housekeeper on the intercom system, and told her to bring him soda and some snacks. I was startled by the way he spoke, not even using the word "please." She came a minute later with the soda and snacks, and he said, "Close the door on your way out." I turned to the boy and asked, "You don't say 'thank you'??" "Rabbi," the boy replied, "she works for us. We're paying her to do this." "Now you're making me very nervous," I said. "Why?" "Because I also work for you. Your parents pay me, too. Are you going to treat me that way because I'm getting paid?" Whether it's the secretary, the cashier, the uber driver, the coworker, the delivery guy – feeling and expressing gratitude is not just required, but it is the ABC's of the Torah, our most basic obligation as Jews and as human beings. The more we appreciate all the people in our lives and all that they do for us, the more we will appreciate all that Hashem does for us – and this will, in turn, make us worthy of even more of His unlimited blessings and goodness.

00:08 Rabbi Alissa Wise is currently the Lead Organizer and Co-founder of Rabbis for Ceasefire; Rebecca Vilkomerson is former Executive Director of Jewish Voice for Peace and now Co-Director of the Funding Freedom project. They've co-authored the book Solidarity is the Political Version of Love: Lessons from jewish Anti-Zionist Organizing  [rebroadcast of an interview originally recorded on January 16 2025]  The post Organizing Jewish Anti-Zionism [rebroadcast] appeared first on KPFA.

Alan Skorski interviewed Rabbi Yaakov Menken, Executive Vice President of the Coalition for Jewish Values, CJV, who spearheaded a strong response - signed by over 180 Orthodox rabbis - to an earlier letter from a group of 80, mostly ‘Open Orthodox” leaders, whose letter called into question Israel's morality in “starving Gaza.” The letter, created by Rabbi Yosef Blau, titled, “A Call for Moral Clarity, Responsibility, and a Jewish Orthodox Response in the Face of the Gaza Humanitarian Crisis,” claimed that, “Hamas's sins and crimes do not relieve the government of Israel of its obligations to make whatever efforts are necessary to prevent mass starvation.” The letter continues, “Amid this devastation, the absence of a clear post-war vision from Prime Minister Netanyahu has allowed the most extreme voices in the Israeli government….These include the forced “voluntary” exile of Palestinians from Gaza and the sacrifice of remaining Israeli hostages in the pursuit of an elusive “total victory.” “Meanwhile, in Yehuda and Shomron (the West Bank), extremist settler violence has resulted in the murder of civilians and has forced Palestinian villagers from their homes, further destabilizing the region.” Another disgusting criticism against Israel from this group claims; “The justified anger toward Hamas has dangerously expanded by some extremists into blanket suspicion of the entire population of Gaza — children included — tarnished as future terrorists.” A portion of Rabbi Menken's response includes; The "Call for Moral Clarity" statement claimed that Israel bears some responsibility for the suffering of the civilian population, but the CJV letter rejected this as providing “unintended support to antisemitic inversions of… obvious truth.” In reality, and according to international law, CJV asserted, the current war and its impact upon civilians are all due to the Hamas terror organization, the massacre it perpetrated on October 7, 2023, and its unchanged genocidal agenda. CJV added that the "Moral Clarity" statement exaggerated the significance of isolated, inappropriate reactions to Arab terror attacks upon Jewish citizens, mainly vandalism, while entirely omitting the numerous, murderous Arab terror attacks themselves. In response to the criticisms of Israel's responsibility to provide “aid” to Gaza, CJV stated; Our faith indeed demands compassion and dignity for all, but the value that the Torah places upon the protection of every life begins with one's own. Deuteronomy 4:15 commands, Venishmartem me'od lenafshoseichem, “you shall profoundly guard your life,” and in 13:16, Uvi'arta hara mikirbecha, “you shall eradicate evil from your midst.” And in the Medrash (Tanchuma, Parshas Metzora), Rebbe Eliezer teaches us that “Whoever is kind to the cruel will end up being cruel to the kind.” The claim that Israel has deliberately starved Gaza is a falsehood spread by Israel's enemies. In fact, Israel has facilitated the entry of thousands of tons of food, medicine, water, and fuel into Gaza. Israel continues to provide electricity and water, and has allowed multiple international efforts to deliver humanitarian relief. Alan Skorski Reports 02SEPT2025 - PODCAST

In this episode we're joined by Professor Jordan Rosenblum, who is the Belzer Professor of Classical Judaism at the University of Wisconsin-Madison and the Director of the Mosse/Weinstein Center for Jewish Studies, and he's also the author of Rabbinic Drinking: What Beverages Teach Us About Rabbinic Literature (published by the University of California Press). In our conversation we discuss how the Talmud relates to the Mishnah, how topics of drinking in the Talmud provide a helpful in-road into the wider sea of Talmud, key Rabbis that feature prominently with reference to wine and beer, and the matter of the four cups of the Passover seder. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne. Hosted on Acast. See acast.com/privacy for more information.

War Room Rabbis Join Israeli Protestors After Netanyahu's Slaughter of Innocents at a Hospital is Caught on Camera

This week's learning is sponsored by Danielle & Jason Friedman in honor of Anabelle Friedman on her siyum of Mashechet Rosh Hashana on the occasion of her Bat Mitzvah, and in honor and appreciation of Rabbanit Michelle for inspiring and enabling multiple generations of women, in our family and around the world, to engage in Talmud study. Today's daf is sponsored by the Hadran Women of Long Island in memory of Myer Senders a”h, beloved father of our friend and co-learner Tina Lamm. "May the Torah learned today by all of us be a zechut for his neshama ותהא נשמתו צרורה בצרור החיים." What is the law regarding a mouse that falls into vinegar? Is the mouse nullified, and if so, at what ratio? The Mishna presents three distinct scenarios involving a Jew and a non-Jew, where wine is left in a location accessible to the non-Jew, raising concerns about potential libation (נסך) and thus rendering the wine prohibited. In each case, the Mishna outlines whether there is reason to suspect that the non-Jew offered the wine as a libation. The determining factor is whether the Jew stated they would be gone for a while or whether the Jew is considered to be supervising. The Gemara defines supervision as a situation in which the Jew could return at any moment, even if they are not physically present. The amount of time that must elapse to prohibit the wine (in a case where the Jew leaves for a while) is debated between the Rabbis and Rabban Shimon ben Gamliel. The Rabbis hold that the wine becomes prohibited if enough time passes to pierce the stopper, reseal it, and allow it to dry. Rabban Shimon ben Gamliel maintains that the required time is that needed to break the stopper entirely, fashion a new one, and let it dry. A fourth case involves a non-Jew dining in a Jew’s home, with wine left either on the table or on a side table. If the Jew leaves the room, there is concern that the non-Jew may touch the wine on the table, but not the wine on the side table—unless the Jew instructed the non-Jew to dilute the wine. If the bottle is sealed and enough time has passed for the stopper to be broken, replaced, and dried, the wine is prohibited. Why are all three cases necessary? What is unique about each, and why did the Mishna include them all? Rabbi Yochanan limits the scope of the debate between the Rabbis and Rabban Shimon ben Gamliel to stoppers made of lime plaster, excluding those made of clay. If a non-Jew were to pierce a clay stopper and reseal it, the tampering would be visibly noticeable. A difficulty is raised against Rabbi Yochanan’s explanation from a braita, but it is ultimately resolved. Rava rules in accordance with Rabban Shimon ben Gamliel, as the final case in the Mishna reflects his opinion exclusively, without presenting the view of the Rabbis. The sugya concludes with a practical question: If the halakha follows Rabban Shimon ben Gamliel—requiring a longer time to prohibit the wine—and also follows Rabbi Eliezer (Avodah Zarah 31a), who permits leaving a barrel with a single seal in the possession of a non-Jew without concern for tampering, why is the current practice to avoid leaving wine in a non-Jew’s possession? The Gemara answers that the concern lies with the bunghole, which was used to smell the wine. The worry is that the non-Jew might widen the hole to drink from it and offer the wine as a libation. Bungholes were apparently not present in barrels during the time of the Mishna but were commonly used at a later time in Babylonia when the question was asked.

The Rabbis instituted the recitation each morning of the Beracha "Oter Yisrael Be'tif'ara" – "who crowns Israel with glory," which refers to our wearing a hat on our heads. Rav David Abudarham (Spain, 14 th century) understood that this Beracha is recited specifically over turbans, which were commonly worn in Arab lands. Turbans resemble a crown, and thus the term "Oter" – "crowns" – is appropriate for this kind of hat. According to this view, the Beracha is recited only by those who wear turbans, and not in countries where people are not accustomed to wearing this special kind of hat. Others, however, follow the view of Tosafot, that this Beracha refers to any head covering. This is, indeed, the commonly accepted practice – to recite this Beracha regardless of which kind of head covering a person wears. The Shulhan Aruch explains that although we already recite a Beracha praising Hashem for the gift of clothing ("Malbish Arumim"), a special Beracha was instituted for head-coverings because of the prohibition to leave our heads uncovered. Some Poskim maintained that covering one's head does not constitute an outright Halachic requirement, but all agree that this is the proper practice, and the Zohar, in particular, emphasizes the importance of covering one's head. The Shechina hovers over a person's head, and so we are to wear a head-covering to show deference to the divine presence and so that we are mindful at all times of Hashem's watchful eye and protection. Indeed, the word commonly used today in reference to a head-covering – "Yarmulke" – is a combination of the words "Yareh Malka" – "fearful of the King," as the Yarmulke serves to ensure that we conduct ourselves with an awareness of the King's constant presence. This is why this Beracha specifies the Jewish People – "Oter Yisrael…" We refer here not to ordinary hats – which even gentiles wear – but rather to the special requirement we observe to wear a head-covering as a sign of "glory," of our cognizance of Hashem's presence in our lives. The Tur (Rabbenu Yaakob Ben Asher, 1270-1340) writes that his father, the Rosh (1250-1327), had the practice of reciting this Beracha after putting on his Tefillin. He felt that when this Beracha speaks of us being "crowned with glory," it refers to the Tefillin Shel Rosh, which is described as our source of "glory" in the Book of Yehezkel (24:17 – "Pe'ercha Habosh Alecha"). However, this is not the accepted practice. In fact, we follow the view that it is preferable to recite the morning blessings at home, before coming to the synagogue and putting on our Tefillin for Shaharit. The accepted view is that the Beracha of "Oter Yisrael Be'tif'ara" refers to our covering our heads out of reverence for G-d, as discussed, and not to the Tefillin on our heads.

In today's page of Talmud, Avodah Zarah 60 and 61, the Rabbis debate touchless wine presses, leading to speculation about Rashi's side hustle—wine maker, egg seller, or both. But what does this teach us about balancing learning with making a living? Listen and find out.

For many years, I chased other things on this planet.    Money.    Cars.     Houses.    Fame.    Businesses.   A family.    And the craziest thing is after all of the chasing of tangible things tied to this Earth, I fgured out what I want.    I'm chasing the purpose of taking complex concepts and breaking them down for everyone to use in their lives.     Put them into practice.    I'm here to teach, help people, and do so in a rough and aggressive way to make it happen.    Jesus did it.    To clarify, I'm not compariing myself to Jesus.    He pissed off the Rabbis, Pharisees, the Roman Empire.......there's a long list.    He never chased people, money, power, fame, or anything like that.    No matter what or who you believe in, once you lock into your purpose, you will be unstoppable.    Believe me.......   I know it.      About the ReWire Podcast   The ReWire Podcast with Ryan Stewman – Dive into powerful insights as Ryan Stewman, the HardCore Closer, breaks down mental barriers and shares actionable steps to rewire your thoughts. Each episode is a fast-paced journey designed to reshape your mindset, align your actions, and guide you toward becoming the best version of yourself. Join in for a daily dose of real talk that empowers you to embrace change and unlock your full potential.    Learn how you can become a member of a powerful community consistently rewiring itself for success at https://www.jointheapex.com/   Rise Above