Podcasts about rabbis

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/sociology

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.

We are currently observing the period of sefirat ha'omer , when we refrain from festive celebrations and from haircutting and shaving, as we mourn the tragic death of Rabbi Akiva's thousands of students. The Gemara (Yevamot 62b) famously teaches that Rabbi Akiva's students died as a punishment for their failure to treat each other with proper respect: שלא נהגו כבוד זה בזה . The obligation to treat people with respect is exceedingly difficult – far more difficult than we tend to think. Elsewhere, in Masechet Nedarim (81a), the Gemara makes the observation that many Torah scholars have children who do not follow their father's example, and do not become Torah scholars themselves. The Gemara proceeds to bring several possible reasons why this is so. One reason, offered by Rav Ashi, is striking. Rav Ashi said: משום דקרו לאינשי חמרי – "Because they call people 'donkeys'." According to Rav Ashi, many great Rabbis are not worthy of having children who become great Rabbis because they look down on other people, and they treat them like "donkeys." I find this Gemara very frightening. I find it frightening because there is no question that the Rabbis described by the Gemara did not intend to treat people like "donkeys." If we are aware of the obligation to treat people with respect, then obviously great Rabbis are also aware of this mitzvah . But many of them are still guilty of treating others like "donkeys" without realizing it. Why? The answer is that when somebody is good at something, when he is accomplished in any area, it is so easy for him to look down on, and to disrespect, other people who aren't as good as he is in that area. If a person is an accomplished Torah scholar, it is so easy for him to look down on people who aren't Torah scholars. If a person is a successful businessman with lots of money, it is so easy for him to look down on people who earn a modest livelihood and live simply. When a person excels in some professional field, it is so easy for him to look down on people who aren't familiar with his field. Treating people with respect does not come naturally. It is a skill that we need to learn and develop. It requires thought and effort. King Shlomo instructs us in Mishleh (3:4), ומצא חן ושכל טוב בעיני אלוקים ואדם – "And find favor and sound wisdom in the eyes of G-d and man." This means that finding favor in people's eyes requires שכל טוב – a good deal of intelligence. We need to be smart. We need to think carefully and understand how people work. And we need to be aware of ourselves, of our tendency to feel superior to others, so we can resist this tendency. There is also another reason why the Gemara says that some outstanding scholars treat others like "donkeys." When a person strives for greatness, he might feel entitled to knock over other people in the process. If a person is ambitious and does great things, he could forget about the basic, simple things. He might not take the time to give people his attention and to extend himself to help them. In other words, a person who is preoccupied with being great might neglect being good. This, too, requires שכל טוב , wisdom and intelligence. Of course we must pursue greatness – but with the שכל טוב to remember to be not just great, but good, that the amazing things we're involved in do not absolve us of our basic obligations toward other people. During this period of sefirat ha'omer , let us try to develop this שכל טוב , the wisdom to treat all people with respect, no matter who they are.

Named "one of the most interesting thinkers in the Jewish world" by The Jewish Week and one of America's Top 50 Rabbis by The Forward, Amichai Lau Lavie joins People Jew Wanna Know podcast to share his story. Rabbi Amichai comes from 38 consecutive generations of Rabbis and is known for his progressive, "God-optional" congregation Lab/Shul in NYC and a documentary film about his life - Sabbath Queen. In this conversation, Margarita and Amichai discuss Sabbath Queen, the importance of embracing "the messy middle," and the current political landscape in Israel. Follow Amichai on Instagram @amichailaulavie and check out his film, Sabbath Queen, at www.sabbathqueen.com What We Discuss: 00:00 Intro & Episode Agenda 07:18 Who is the Sabbath Queen? Meeting in the messy middle 13:11 At what point is changing tradition changing Judaism altogether? 16:40 Death of the conservative Jewish movement in NYC 20:03 How do we build bridges with Anti-Zionist Jews? Learnings from Amichai's Lab/Shul congregation 31:15 Amichai's take on Israeli politics today - end the occupation, immediate ceasefire 39:21 "We are dreaming a nightmare, and we have to wake up." 42:30 Is the Moshiach coming? 43:21 What is Amichai optimistic about? 45:04 What would Hadassah say? 46:02 Closing Remarks & Guest Nomination

“Step into a world where synagogue secrets, candy store windows, and childhood mischief collide — Daniel Meltz unpacks it all in Rabbis of the Garden State.”

Rabbis play a very important role in the lives of most Jewish people, as spiritual leaders and guides, but there are other religious leaders known as rebbes (Reb-ees). We’ll learn what the difference is between these two groups today on Foundations.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

“Step into a world where synagogue secrets, candy store windows, and childhood mischief collide — Daniel Meltz unpacks it all in Rabbis of the Garden State.”

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.

“Step into a world where synagogue secrets, candy store windows, and childhood mischief collide — Daniel Meltz unpacks it all in Rabbis of the Garden State.”

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? 

This week, Margarita interviews Hannah Simpson - writer, speaker, and activist on queer & trans identity. Hannah's episode is filled with humor, depth, and meaning as she walks us through her transition journey, the queer Jewish community, and what the situation looks like for queer people today. Follow Hannah on Instagram @hannah.e.simpson and check out her website www.hannahsimpson.net What We Discuss: 00:00 Intro & Episode Agenda 02:30 Becoming Hannah Simpson - from medical school to trans activism09:54 What is the trans Jewish community like? 11:20 "And I know I'm a nice person because science removed the dick part of me" 13:58 "Judaism gives me a better framework for being a trans person" 14:16 Explaining being trans to Rabbis & reintroducing yourself to everyone 19:50 Israel's importance to the queer community 25:30 How do you build bridges with people in the queer community who don't support Israel? 35:30 "We always want to walk in others' shoes, especially if they're high heels" 44:25 Hannah's work as a mortuary technician during COVID 19 50:28 A message to us about the current state of trans rights - we have a crisis on our hands 56:06 Closing Remarks & Guest Nomination

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? 

Most of Parashiyot Tazria and Mesora deals with the intricate laws of Sara'at – a kind of infection which would surface on people's skin, garments, or homes. The Torah outlines specific requirements that must be obeyed by a person who sees a suspicious discoloration that might signify the presence of Sara'at, as well as the procedures to be followed should a discoloration be confirmed as Sara'at. A person confirmed to be stricken with bodily Sara'at would be banished from his city until he is cured. A garment with Sara'at, in certain situations, needed to be burned, and a home stricken with Sara'at would, in some instances, be dismantled. The Rabbis explained that Sara'at would befall a person as a punishment for certain sins. Even Sara'at on the body was not a medical condition, some sort of dermatological disorder. It was rather a punishment that G-d would bring upon a person on account of his misdeeds. In light of this, Rav Moshe Alshich (Sefat, 1508-1593) raised the question of why the Torah begins its discussion of Sara'at by addressing the situation of "Adam Ki Yiheyeh Be'or Besaro Se'et O Sapahat…" – where an "Adam" has a discoloration on his skin. "Adam" is one of several different words used by the Torah in reference to the human being, and the Alshich writes that this word refers specifically to "Shelomeh Emuneh Yisrael" – the faithfully observant among the Jewish people. It signifies a high level of obedience to Hashem, and is thus reserved for those who are religiously committed. The question naturally arises, then, as to why it is used here, in Parashat Tazria, in reference to a person stricken by Sara'at. If Sara'at would befall somebody who was guilty of grave misdeeds, then why is he called "Adam" – a title of distinction reserved for the spiritually devoted? The Alshich answers that to the contrary, it is only those who are generally righteous and pure whose bodies are impacted by the impurity of sin. If a person is entirely impure, then the sins he commits do not affect him to such an extent that he would be stricken by Sara'at because of them. It is only if a person is otherwise pure that an occasional misdeed would result in a Sara'at infection. A stain is noticeable only on an otherwise clean garment; if a garment is already covered with mud, a drop of food that falls on it will not be discernible. Likewise, it is only in a generally "clean" soul that the "stain" of sin causes a Sara'at infection. For this reason, the Alshich writes, Sara'at does not occur nowadays – because we are not on a high enough level of purity that the contamination of an occasional sin would leave an impression in the form of Sara'at. The Alshich explains on this basis a word used by the Torah later in this introductory verse: "VE'HAYA Be'or Besaro Le'nega Sara'at" ("And it shall be in the skin of his flesh a Sara'at affliction"). Ironically, the word "Ve'haya" is understood by our Sages as an allusion to joy. When this word is used, the Gemara (Megilla 10) teaches, it indicates an element of celebration. Seemingly, then, the word "Ve'haya" has no place here in the context of Sara'at infections. The Alshich explains that while the manifestation of Sara'at is, of course, very unfortunate, a harsh punishment brought upon a sinner, at the same time, it is a cause for joy, as it shows the person's overall stature of greatness. The fact that his "stain" is discernible proves that his soul is otherwise "clean." The onset of Sara'at thus brings the joy of knowing that one is generally pure and can retain his state of pristine purity through the process of Teshuba, by correcting the misdeeds for which he was punished with Sara'at.

Respect for Rabbis

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

Welcome to Season 2, Episode 1 of the Z3 Podcast! In this conversation, Z3 Founding Director Amitai Fraiman speaks with Rabbi Dr. Laura Novak-Winer and Robbie Gringras about the evolving landscape of Israel education, particularly in the wake of the events of October 7, 2023. Each of them discusses the goals of Israel education, emphasizing the importance of knowing Israel in a nuanced way rather than simply fostering love for the country. Their conversation delves into the historical context of Israel education, the challenges faced by American Jews in connecting with Israel, and the need for a deeper understanding of values and relationships within the Jewish community. In the latter half of the podcast, the speakers reflect on their personal theological journeys and the implications for future education. Together, they explore the complexities of Jewish identity, the impact of recent events on perceptions of Israel, and the role of education versus advocacy in shaping these discussions. Ultimately, they call on the importance of community and nuanced, continuing conversations as our communities continue to educate and define what it means to be Jewish in relation to Israel. About our Guests: Robbie Gringras was born and bred in the Jewish community of Britain, but has been living and creating in Israel since 1996, primarily with Jewish Americans. As such his work – educational and theatrical – bridges the Israel-Diaspora connection with empathy and insight. He lives in the secular world, while his knowledge base and research specialties – especially after his many years studying in Jerusalem – are deeply religious. While Creative Director of Makom, the Israel Education Lab of the Jewish Agency, he coined the phrase: “Hugging and Wrestling with Israel”, drove the 4HQ System of Israel Education, and wrote for and ran the Makom website.As a world-renowned solo theatre performer, he is also an inspirational speaker, and a charismatic teacher. As a prolific playwright, he is also a challenging and original educator. As an experienced and committed Jewish Zionist educator, his theater creations are educational treasure chests.Rabbi Dr. Laura Novak Winer, RJE, is the Director of the Master of Educational Leadership program at the HUC-JIR Rhea Hirsch School of Education in Los Angeles, CA. Laura teaches courses on pedagogy, classroom and organizational culture and leading change. She is a Senior Fellow at the Jack, Joseph and Morton Mandel Center for Studies in Jewish Education and Brandeis University. She was previously Director of Clinical Education at the HUC-JIR Rhea Hirsch School where she mentored students, coordinated fieldwork internships and taught graduate level courses in pedagogy and organizational change to students studying to become Jewish educational leaders and rabbis. Laura has worked in and with a variety of afternoon school settings and her current research focus is Israel education, particularly within the context of the supplementary school.Laura has been published in a variety of academic and online journals, is a regular contributor to Moment Magazine's “Ask the Rabbis” column, and was the editor of several curricula, including Sacred Choices: Adolescent Relationships and Sexual Ethics (2005 and 2007).Chapters00:00 Introduction to Israel Education01:56 The Goals of Israel Education12:55 Evolution of Israel Education24:13 Values and Relationships in Israel Education30:38 Theological Perspectives on Israel Education34:41 The Importance of Community in Jewish Identity41:19 Navigating the Impact of October 7th50:23 The Role of Education vs. Advocacy01:00:02 Defining Jewish Identity and Zionism

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**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Shulhan Aruch writes amidst his discussion of Sefirat Ha'omer that during the Omer period, one may not sit down to a large meal within a half-hour of nightfall, the point at which he becomes obligated to count. Thus, for example, if the time for counting begins at 8:30 pm, one may not sit down to a large meal from 8:00 pm until he counts the Omer. The Rabbis were concerned that if one begins a large meal within a half-hour of the time when he must count, his involvement in the meal may cause him to forget to count. This Halacha applies only to a meal consisting of 2 oz. or more of bread. One may eat other foods or lesser amounts of bread within a half-hour of the time of Sefirat Ha'omer. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in his commentary to the Haggada, writes that it is possible to circumvent this Halacha by appointing a "Shomer" (literally, "watchman"), somebody to remind him to count the Omer. If a person designates somebody to remind him about the obligation to count, he may then sit down to a large meal within a half-hour of the time for counting. However, as the Ben Ish Hai emphasizes, this Halacha is subject to a number of conditions. Firstly, the "Shomer" cannot be eating a meal at the same time. If the "Shomer" also eats a meal, then we must be concerned that he will also forget to count the Omer, and his designation thus does not help ensure that the individual who appointed him will remember to count. Furthermore, the "Shomer" must be somebody who is obligated to count the Omer; otherwise, the "Shomer" is not thinking about the counting and therefore cannot be relied upon for a reminder. Therefore, a woman cannot serve as a "Shomer," since women are not obligated in the Misva of Sefirat Ha'omer. The Ben Ish Hai raises the interesting question of whether a person who had missed a complete day of counting may serve as a "Shomer." If one missed an entire night and day of counting, he continues counting the Omer but without a Beracha. The question thus arises as to whether or not we consider him somebody obligated to count, such that he is qualified to serve as a "Shomer." The Ben Ish Hai concludes that such a person may, in fact, serve as a "Shomer," since he is, after all, required to count the Omer. Some authorities maintain that each day of the Omer count constitutes a separate obligation, and therefore one who misses a day must still continue to count. For this reason, one who missed a day should continue counting, albeit without a Beracha. Since he must continue counting, the obligation is indeed on his mind, and he may therefore serve as a "Shomer" appointed to remind somebody to count after his meal. Summary: Within a half-hour of the time for Sefirat Ha'omer, one may not begin a meal in which he will eat 2 oz. or more of bread, unless he first appoints a man to remind him to count the Omer when the time arrives. That man whom he appoints must be somebody who is not eating a large meal at that point. It does not suffice to appoint a woman to remind one to count the Omer, since women are not included in the obligation of Sefirat Ha'omer.

It's election season in Canada, with a record-breaking 7.3 million voters having already cast their ballots ahead of April 28. And between Passover seders and weekly Shabbat sermons, there's been no shortage of opportunities for Jewish communal leaders to weigh in on federal affairs during this high-stakes election cycle. But should they? An Israeli think tank recently used AI to analyze 4,400 sermons from 2021 to 2024. Across denominations, about half of all sermons focused on politics—with a clear jump to roughly two-thirds post-Oct. 7, including 80 percent of modern Orthodox sermons. Rabbis are divided. Some see it as their duty to guide their community and stand up for values they believe to be in the best interest of the Jewish people; others prefer to keep divisive topics out of synagogues, focusing instead on what binds us together. It's a ripe topic for our first-ever episode of Not in Heaven, The CJN's new podcast about the future of communal Judaism, taking over our previous weekly debate program, Bonjour Chai. Avi Finegold returns with a new panel of rabbinic voices: Yedida Eisenstat is a scholar, writer and associate editor at the Posen Library of Jewish Culture and Civilization in Washington, D.C.; and Matthew Leibl is a freelance rabbi in Winnipeg with a background in sports radio. "How should your Jewish values affect your vote?": Read the new On One Foot column by Avi Finegold in the Spring 2025 premiere issue of Scribe Quarterly Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Marc Weisblott (editorial director), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here)

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In the suburbs of New Jersey, where temple gossip flows like Manischewitz wine, eleven-year-old Andy becomes entangled in a whirlwind of maternal quirks and religious intrigue. His mother's bizarre obsession with Rabbi Landy transforms their once-quiet life above a candy store into a tale of surprises.Andy's world features a colorful cast: a fiery sister, an invisible brother, a precociously sexual savant best friend with green teeth, and a foul-mouthed neighbor who rivals the 50-Foot Woman. As he navigates from confusion to understanding, his journey is filled with humor and heartfelt moments.When forced into yeshiva with the rabbi's insufferable sons, Andy becomes drawn to his magnetic Talmud teacher, Rabbi Loobling. His exploration of faith, desire, and family secrets unfolds from the streets of the Garden State to the halls of college, revealing the complex adults around him.Rabbis of the Garden State delivers a sharp look at synagogue life laced with teenage yearning. This powerful portrayal of suburban Jewish life in the '60s is both funny and moving. As Andy transitions to adulthood, the mysteries of childhood unravel, exposing secrets and deep truths about family, faith, and the unexpected twists of love. Daniel Meltz's beautifully crafted debut novel captures the spirit of an era and delves into the timeless questions of belonging, belief, and the complicated relationships that shape us all.Support this show http://supporter.acast.com/houseofmysteryradio. Become a member at https://plus.acast.com/s/houseofmysteryradio. Hosted on Acast. See acast.com/privacy for more information.

In this lesson, we explore the rich Hebrew idiom “to sit under a fig tree”—a phrase that, in ancient Jewish culture, came to mean sitting under the teaching of a Rabbi. But how did a fig tree come to symbolize a Rabbi? We begin with Proverbs 27:18, which compares tending a fig tree to attending to one's master. The goal is the same: cultivate fruit. We'll trace this symbolism further through Psalm 1:3, where the one who meditates (Hebrew hagah) on the Torah is described as a tree planted by streams of water, yielding fruit in season. In the first century, it was the Rabbis who hagah-ed the Scriptures—ruminating, growling over, and digesting the text in order to pass on insights to their students. In this context, the Rabbi becomes like a fig tree, cultivated for the sake of producing fruit in others. Join us as we uncover the layered beauty of this ancient imagery and see how sitting under a fig tree becomes a powerful metaphor for discipleship, wisdom, and spiritual nourishment. --------------------------------------------------------- www.figtreeteaching.com Join the Fig Tree Coffee Club: https://www.figtreeteaching.com/store/p3/Fig_Tree_Coffee_Club.html Support Fig Tree Ministries: https://donorbox.org/support-figtree-ministries Fig Tree Amazon Portal: https://amzn.to/3USMelI Lesson Handout: https://www.figtreeteaching.com/blog/revealing-the-symbolism-of-rabbi-as-a-fig-tree Explore my digital notes on the Gospel of John, now available at the links below: Notes on John 1:43-52: https://www.figtreeteaching.com/blog/notes-on-john-143-52 YouTube - https://youtu.be/hHV2DBNSino Music: Apple Trees by Auxl Studio - C6SQW8OKHAGPMEYS References: (Support Fig Tree Ministries when you purchase through Amazon using the links below) Explore the Various Translations of Proverbs 27:18 - https://biblehub.com/proverbs/27-18.htm Theological Wordbook of the Old Testament: https://amzn.to/3Eepy9T

Up To Jerusalem - Teaching 10 Scripture Luke 22, Exodus 6:6-7, John 13 & 14, Psalm 113, 114, 115, 116, 117, 118 Jesus' Last Supper -  Pastor opens with an interesting piece of history. Based on writings from Rabbis during the time of Jesus - the Passover lambs were actually “crucified.” What we know from Rabbinic writings is that when the priests killed the Lambs at the Temple in preparation for the Passover meal - they then took a thin stave and ran it through the shoulders of the killed lamb and then another stave was driven through its mouth and down its spine forming a cross, making it ready for roasting. As our story opens - Jesus and His disciples gather in the upper room that Peter and John have prepared. Passover - how it may have been in Jesus' Day - Passover Table - banquet style meal, low table surrounded by couches or pillows for reclining on, head supported by left hand, ate with right hand, was a lengthy meal that started at sunset. - Four Cups Kiddish Cup (to set apart - Sanctify) Plagues Cup (story of the Passover was shared followed by singing of Psalms 113 and 114) Blessing Cup (during the meal followed by singing of Psalms 115-118) Hallel Cup (Praise cup with singing of Psalm 126. Also referred to as Elijah's cup) Jesus shares that He will not have this meal again until the meal finds its fulfillment in the kingdom of God (following His return). There's a possibility that Jesus ended the meal early. But here's a possible order of the sequence of the events of the meal     - the seating - bickering about who sits where     - Jesus washing the disciples feet     - Jesus tells that one of them will betray Him     - Judas leaves There is uncertainty around when the meal was actually eaten.  Was Judas there or not. Based on text from Luke and John it appears Judas was present for the meal. Pastor shares that Jesus is still merciful to Judas - to the very last He is trying to help Judas see what he is doing. When considering Judas' worthiness to be at the meal, the question becomes were any worthy of participating in this meal? The meal was attended by traitors and cowards. It is a table not of merit but of GRACE. Our God is a merciful and gracious God. His own disciples would run away that very night and leave Him in the garden - abandoning Him in His hour of need and yet Jesus still loved them. He knew what was going to happen and He still gave His disciples this meal as an indication of His incredible love. This meal - the Lord's Supper - is something we have turned into law rather than grace.  None of us can stand before a Holy God and say, “Look how good I am.”  The moment we do that we walk away from the Gospel of Grace. We come to God as sinners, covered by the blood of His Son, made new by Him and when we receive the meal - the very meal He has with His disciples, we are being reassured of His incredible love, a love not based on our merit, accomplishments or achievements, but a love that is based upon the incredible love of The Father for those He has made and those He has redeemed with the blood of His Son. It is NOT a table of merit. IT IS A TABLE OF GRACE. Our website –  https://www.awakeusnow.com Watch the video from our website! https://www.awakeusnow.com/2-year-study-of-the-gospels-upper Watch the video from our YouTube Channel!! https://www.youtube.com/playlist?list=PLTaaqrC3dMOzMkhPyiNWwlJRpV6Bwpu01 Up to Jerusalem is a study of the final weeks of Jesus' ministry concluding with His resurrection and ascension, using the books of Matthew, Mark, Luke and John together with material from ancient sources and recent discoveries.  Up to Jerusalem is part four of our Two Year Study of the Gospels. Up To Jerusalem is the story of the plan of God to redeem the world, and the story of a Savior willing to obey the Father's plan. As we study Jesus' final days, we will be impacted as we discover the Love of God for each one of us.  This study is great for large group, small group or home group study and can be started at any time.

Different statements of Rav Yehuda in the name of Rav are brought regarding mikvaot.    The Mishna brings a basic argument between Rabbi Meir and the Rabbis about whether or not conspiring witnesses get the punishment of what they conspired to do and also get lashes for the negative commandment of testifying falsely. The Gemara discusses their opinions.

We begin the Seder with the Ha Lachma Anya , which speaks about the matzah and ends with the words, "Now we are still in Galut. We hope to be in Eretz Yisrael with the Beit HaMikdash before next year's Seder." Rabbi Ronen Sharabani gave a beautiful explanation in his new Haggada Me'afar Kumi about why we begin with this. Chazal tell us that the final ge'ula will take place in the month of Nisan. So, when the month begins, all of Klal Yisrael is hoping to be in Yerushalayim with the Korban Pesach by the night of the Seder. However, if Lel HaSeder arrives and once again Mashiach has not come, it could cause a person to enter the Seder with feelings of despair, thinking: "We've made this request of L'shanah Haba'ah B'Yerushalayim every year of our entire lives—and it still hasn't happened. What's going to give us chizuk to think that things will ever change?" For this, the Rabbis tell us to begin the Seder speaking about the matza. The Seforno writes on the pasuk describing Yosef Hatzaddik being rushed out of prison that this is the way of all salvations that Hashem brings—they come in an instant. Even when it looks like there's no hope in sight, things can suddenly change. And this is what happened in Mitzrayim. The pasuk says they were rushed out of Egypt without enough time for their dough to rise. Matza is the symbol of an instant salvation. And so it says about the future geula : פתאום יבוא אל היכלו —Mashiach is going to come suddenly. When we internalize that the salvations of Hashem come in an instant, we will never despair, because we know everything can change in a moment's notice. What we see today has nothing to do with tomorrow—and the same applies to the difficulties people are currently experiencing. No matter how long it's been, no matter how dismal it seems, salvation can always come in an instant. A woman told me she got married about twenty years ago and was looking forward to a joyful home filled with children. After seven long years of waiting for their miracle, they were blessed with a precious daughter who indeed filled their hearts with the joy they had hoped for. For years after that, they tried every possible method to have another child, but it wasn't working. They delved deeply into learning and practicing emunah , and then, with the advice of their rabbi, they decided to take a pause from all their efforts and instead focus on enjoying the life they had. Especially since they were making so many efforts, they risked attributing success or failure to their own actions rather than to Hashem. They spent a year focusing more on spirituality, adopting a healthier lifestyle, eating better, exercising regularly, and appreciating everything Hashem had already given them. Then they went back to the doctor to try another treatment. Everything was looking good. They were awaiting results from a certain test, and when the results came back positive, they were thrilled. Even the doctor was elated. He told them they needed to repeat the test two more times. The second time, the numbers were even better. But on the third test, the results took a turn the other way. After eight long years of waiting for their second child, it appeared that once again they were going to be let down. That night, they called a hotline for emunah , and amazingly, there was a story shared about a childless couple who had been told by their doctor that they would never have children. The husband went for a drive afterward to clear his mind, and when he returned home, he found that his wife had set the table with their finest china. She told him, "We're going to celebrate all we have, despite the sorrowful news." The next morning, at 5 a.m., they received a phone call from the fertility clinic saying it had been a mistake—and that she actually was going to have a child after all. This woman and her husband took that story as a direct message from Hashem. They picked themselves up and enjoyed that Shabbat more than ever. They sang with their 8-year-old miracle girl. They expressed gratitude and celebrated all the blessings that Hashem had given them. That Motzaei Shabbat , they went for another test, and amazingly, everything changed for the better. Baruch Hashem , that year, they were blessed with their second miracle baby. The salvations of Hashem always come in an instant. This is the chizuk we give ourselves at the beginning of the Seder, and this is something we must always keep in mind. B'ezrat Hashem , we should see the Geula Shelema and celebrate this holiday in Yerushalayim with the Korban Pesach. But even if that doesn't happen— even then —it doesn't mean the geula can't come a second later. Shabbat Shalom and Chag Sameach.

Different statements of Rav Yehuda in the name of Rav are brought regarding mikvaot.    The Mishna brings a basic argument between Rabbi Meir and the Rabbis about whether or not conspiring witnesses get the punishment of what they conspired to do and also get lashes for the negative commandment of testifying falsely. The Gemara discusses their opinions.

Join as we discuss the Haggadah shel Pesach offering insights that will hopefully make your seder more meaningful. This bonus episode of A Thought for the Week is sponsored anonymously by TanenbaumCHAT parents who are grateful for the Rabbis' and the teachers' commitment to the education of the communityCheck out last year's episode: https://open.spotify.com/episode/21o0josgBsJiiRrRbBDelN?si=b0aa4e263efe423bPlease send any questions, comments, or critiques to podcasts@torahinmotion.orgIf you would like to partner with us to create more thoughtful and accessible jewish content, visit torahinmotion.org/donate, or email us at info@torahinmotion.org.You can find more thoughtful Jewish content at torahinmotion.org.

(To book the Provence trip with Rabbi Tatz & Rabbi Hersh - email giana.elav@gmail.com) Jewish leadership found itself in a crisis post-1881, affecting not only their options but their identity. In response, Rabbis turned to the international community for help, especially from  non-Jewish politicians. This period was exacerbated by the publication of the infamous Protocols of the Elders of Zion and the notorious Kishinev pogrom of 1903, which was followed by the abortive 1905 Revolution. As a conclusion, the podcast also defines the historical context of Jewish suffering and the cycle of Jewish history.   Chapters 00:00 Understanding Jewish Suffering Through History 02:54 The Impact of the May Laws and Pogroms 05:53 The Shift in Jewish Identity and Response 09:05 The Role of Rabbinic Leadership During Crisis 12:08 International Responses to Jewish Persecution 15:00 The Kovner Circle and Smuggling Information 18:04 The Aftermath of Pogroms and Changing Policies 20:46 The Protocols of the Elders of Zion and Its Legacy 27:53 The Systematic Transition to Violence 30:47 The Rise of Revolutionaries and the 1905 Uprising 36:32 Understanding Jewish Suffering Through History 39:27 Insights on Divine Purpose and Jewish Existence 51:10 The Cycle of Jewish History and Its Lessons

The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.

Esteemed NYC rabbis Angela Buchdahl (Central Synagogue - Reform), Elliott Cosgrove (Park Avenue Synagogue - Conservative), and Chaim Steinmetz (Congregation Kehilath Jeshurun - Modern Orthodox) join together to share insights and reflections on preparing for Passover and what the holiday means to them and their communities.

Sometimes the Scriptures are confusing. There are a lot of laws and rules, stories and promises. Can someone just simplify it for us? In Jesus' day, Rabbis were often asked to summarize the teachings of the Scriptures. One prominent Rabbi, Hillel, had a student come up to him and ask him if he could summarize the Torah while he stood on one foot. What I like to call the flamingo question. Hillel responded, “That which is hateful to you, do not do to your neighbor. That is the whole Torah; the rest is commentary.” The Rabbi Jesus some years later also offered a summation of the Law and the Prophets; the summation we now know as the Golden Rule: “So in everything, do to others what you would have them do to you.” This pithy phrase helps us live life in the Kingdom of God, loving God and loving others.

In this compelling episode of Bold Voices/Good Yarns, host Ian Henzel sits down with poet and author Daniel Meltz, author of “Rabbis of the Garden State,” and a new volume of poetry "It Wasn't Easy to Reach You," for a rich and reflective conversation about identity, creativity, and the formative power of tradition. Meltz opens up about his Jewish upbringing, the lasting influence of yeshiva education, and how his experiences as a gay man shaped his writing. From the rhythm of the Talmud to the emotional precision of poetry, Meltz explores how faith, culture, and literature have intertwined in his life.

When Erev Pesah occurs on Shabbat, we burn the Hames on Friday morning (as opposed to ordinary years, when we burn the Hames on the morning of Erev Pesah). The Shulhan Aruch (Orah Haim 444) rules that in such a case, one must ensure to leave some bread for the Shabbat meals. As Hames does not become forbidden until several hours into the day on Shabbat morning, one is obligated to partake of bread as part of his Shabbat meals – as on a normal Shabbat – both on Friday night and Shabbat morning. At the same time, however, one must ensure not to save more Hames than he will need for his Shabbat meals, as this might create some difficulty in terms of ridding the home of Hames by the time the Hames prohibition takes effect on Shabbat morning. The meals eaten on this Shabbat should be completely Kosher for Pesah; the food should be prepared, served and eaten with Pesah utensils. However, at the beginning of the meal, one should cover the table with a tablecloth, recite Ha'mosi and eat bread to fulfill the obligation of the Shabbat meal. It is preferable to use Pita bread, which generally does not leave crumbs. After one eats the required amount of bread, he should carefully remove the tablecloth so that no crumbs fall to the floor, and then discard the tablecloth. It must be emphasized that although technically speaking the presence of small crumbs may not violate the Hames prohibition, one should nevertheless avoid leaving crumbs out of consideration to the wife, who exerted immense effort cleaning the home for Pesah. After removing the tablecloth used for eating bread, one should then set the table with Pesah utensils and eat the rest of the meal. This procedure should be followed on Shabbat morning, as well. In order to ensure to eat bread before the time Hames becomes forbidden, one should recite the morning prayers early Shabbat morning. It is therefore customary for services to be held in the synagogue very early on Shabbat Erev Pesah, either at sunrise or shortly thereafter. Upon completing the Shabbat morning meal, one should rinse his mouth to remove any residual Hames; according to some authorities, it is permissible to brush one's teeth on Shabbat, while other Rabbis forbid doing so. Any leftover Hames should be either flushed away or brought outside to the trash, at which point one should recite the "Kal Hamira" declaration as it is normally recited on Erev Pesah.

Unlock the secrets of the Torah's timeless wisdom as we explore its profound implications with esteemed rabbis like Rabbi Danny Masri, Rabbi Bucsko, and Rabbi David Spetner. Journey with us to Mount Sinai, where we unravel the enigmatic line in the Pesach Haggadah's Dayenu, pondering the meaning behind standing at Sinai without receiving the Torah. With insights from the late Rosh Yeshiva of Neri Yisroel and the Sfas Emes, we discuss the concept of the Torah as the world's blueprint, emphasizing its existence before it was formally given at Sinai and its role as the universe's spiritual foundation.Experience the power of unity as we reflect on stories shared by Rabbi Tzvi Kushalevsky and Rabbi Matisyahu Salamon. Discover how unparalleled unity was essential for receiving the Torah at Sinai, with each soul representing a letter in it. Rabbi Solomon's tale of compassion and community support showcases the depth of unity within the Jewish faith, as he exemplifies kindness to a mourning family amid personal celebrations. This episode captures the essence of collective readiness, highlighting how harmony and support form the bedrock of Jewish communal life.Reflect on the deeper meanings of Passover traditions, from the symbolism of karpas to Joseph's journey from slavery to power. Through contributions from Rabbeinu Bachya and Rashi, we connect the themes of unity and redemption, emphasizing hope and growth through adversity. As we prepare for redemption and the Messiah's arrival, gain insights from figures like the Chofetz Chaim on practical steps and perspective changes needed for a meaningful Pesach. Join us for an episode filled with reflections and inspirations, guiding us toward a hopeful future.Hosts: Rabbi Aryeh Wolbe, Rabbi Yaakov Wolbe, Rabbi Chaim BucskoGuests: Rabbi Danny Masri and Rabbis Spetner and Heinemann from the Cincinnati Kollel_____________Recorded in the TORCH Centre - Studios (A) in Houston, Texas on March 27, 2025 with Audio Engineer: Shlomo WolbeReleased as Podcast on March 31, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Torah, #TimelessWisdom, #Rabbi, #PesachHaggadah, #MountSinai, #Unity, #Blueprint, #RoshYeshiva, #NerYisroel, #SfasEmes, #JewishCommunity, #Redemption, #Passover, #Symbolism, #Karpas, #Joseph, #Coronation, #Maimonides, #Kabbalists, #SaltWater, #Haroset, #Love, #Unity, #Cycles, #UpsandDowns, #SederPlate, #Egg, #Mordechai, #Purim, #Messiah, #Nisan, #Adar, #Exodus, #JewishPeople, #Miracles, #Preparation, #Israel, #ChafetzChaim, #Pesach, #Guidance ★ Support this podcast ★

Unlock the secrets of the Torah's timeless wisdom as we explore its profound implications with esteemed rabbis like Rabbi Danny Masri, Rabbi Bucsko, and Rabbi David Spetner. Journey with us to Mount Sinai, where we unravel the enigmatic line in the Pesach Haggadah's Dayenu, pondering the meaning behind standing at Sinai without receiving the Torah. With insights from the late Rosh Yeshiva of Neri Yisroel and the Sfas Emes, we discuss the concept of the Torah as the world's blueprint, emphasizing its existence before it was formally given at Sinai and its role as the universe's spiritual foundation.Experience the power of unity as we reflect on stories shared by Rabbi Tzvi Kushalevsky and Rabbi Matisyahu Salamon. Discover how unparalleled unity was essential for receiving the Torah at Sinai, with each soul representing a letter in it. Rabbi Solomon's tale of compassion and community support showcases the depth of unity within the Jewish faith, as he exemplifies kindness to a mourning family amid personal celebrations. This episode captures the essence of collective readiness, highlighting how harmony and support form the bedrock of Jewish communal life.Reflect on the deeper meanings of Passover traditions, from the symbolism of karpas to Joseph's journey from slavery to power. Through contributions from Rabbeinu Bachya and Rashi, we connect the themes of unity and redemption, emphasizing hope and growth through adversity. As we prepare for redemption and the Messiah's arrival, gain insights from figures like the Chofetz Chaim on practical steps and perspective changes needed for a meaningful Pesach. Join us for an episode filled with reflections and inspirations, guiding us toward a hopeful future.Hosts: Rabbi Aryeh Wolbe, Rabbi Yaakov Wolbe, Rabbi Chaim BucskoGuests: Rabbi Danny Masri and Rabbis Spetner and Heinemann from the Cincinnati Kollel_____________Recorded in the TORCH Centre - Studios (A) in Houston, Texas on March 27, 2025 with Audio Engineer: Shlomo WolbeReleased as Podcast on March 31, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Torah, #TimelessWisdom, #Rabbi, #PesachHaggadah, #MountSinai, #Unity, #Blueprint, #RoshYeshiva, #NerYisroel, #SfasEmes, #JewishCommunity, #Redemption, #Passover, #Symbolism, #Karpas, #Joseph, #Coronation, #Maimonides, #Kabbalists, #SaltWater, #Haroset, #Love, #Unity, #Cycles, #UpsandDowns, #SederPlate, #Egg, #Mordechai, #Purim, #Messiah, #Nisan, #Adar, #Exodus, #JewishPeople, #Miracles, #Preparation, #Israel, #ChafetzChaim, #Pesach, #Guidance ★ Support this podcast ★

Welcome back to Just For This. Each week, host Rabbi Liz P.G. Hirsch (she/her) interviews women in leadership about women and leadership. Inspired by the story of Esther, we feature powerful stories of women who stand out in their fields, who have stepped up just for this moment.  Our guest this week is Rabbi Hara Person, Chief Executive of Central Conference of American Rabbis, the center for lifelong rabbinic learning, professional development, and resources for more than 2,200 rabbis around the world. We discuss the transformative power of women's voices in Torah commentary and Jewish leadership and explore the groundbreaking impact of The Torah: A Women's Commentary, now available for digital use via Sefaria. We also discuss the current U.S. election to the World Zionist Congress; both Rabbi Hirsch and Rabbi Person are members of the Vote Reform slate. Visit www.zionistelection.org to vote or www.vote4reform.org to learn more about the importance of standing up for our Reform values in Israel. View the transcript here. Follow Just For This on instagram: @justforthispodcast

00:08 — Rabbi Alissa Wise is an organizational consultant, community organizer, educator, and ritual leader. From 2011-2021 was Organizing Co-Director, Deputy Director and Interim Co-Executive Director of JVP. She is currently the Lead Organizer and Co-founder of Rabbis for Ceasefire.  Rebecca Vilkomerson is an organizer, fundraiser, organizational development consultant and strategist. From 2009-2019 she was the Executive Director of Jewish Voice for Peace. She is currently the Co-Director of the Funding Freedom project. The post Solidarity is the Political Version of Love appeared first on KPFA.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** When baking Masot for the Misva of Masa at the Seder, one must use "Mayim She'lanu" (pronounced with a "Dagesh" in the "Lamed") – meaning, water that has been left overnight. This means that if a person plans to bake Masa for the Misva on Tuesday, then the water that he will knead with the dough should be drawn on Monday, preferably just before sundown, when, the Rabbis teach, water is at its coldest. When drawing the water, one should verbally declare that he draws the water for the purpose of the Misva of Masa ("Hareni Sho'eb Le'shem Misvat Masa"). The water should then be placed in a special utensil where it will remain until the next day. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (listen to audio recording for precise citation) that one should wash his hands before drawing the water for the Masot. Furthermore, he writes that the water should be drawn specifically by a Jew; one should not ask or hire a gentile to draw the water for the baking of the Masot for Pesah. The water must be left to sit throughout the entire night, and therefore, as the Ben Ish Hai writes, one should not begin kneading the Masot until after Alot Ha'shahar (daybreak) the next morning. If one begins the process earlier than Alot Ha'shahar, then the water is not considered to have been left to sit throughout the entire night, and the Masot are thus invalid for the Misva. Therefore, one who bakes Masot must ensure to draw the water used for the baking the previous day before sundown, and leave it to sit throughout the night until daybreak. Summary: The water used for baking Masot for the Misva of Masa at the Seder must be drawn the day before baking, and left to sit throughout the night until daybreak. The water should be drawn specifically by a Jew, who before drawing the water should wash his hands and announce that he draws the water for the purpose of the Misva.

Rabbi Jacobson will discuss the following topics:27 Adar What lessons do we learn from this day? Did the Rebbe say anything prior to this day preparing us for events to come? The chronology of this week's Torah portion and the following books of the Torah What is the central theme of this week's Torah chapter? Why is accountability so vital? What personal and global lessons does it offer us for our times? Why was a cloud descending on the Mishkan a sign of the Shechina's presence? How does Chassidus explain why the Parah Adumah purifies the impurity of death? And why does it impurify the pure? What is the source of your explanation on the progression of the four chapters? How do we apply Parshas HaChodesh to our lives today? Why is the period around Purim and Pesach connected to the obliteration of Amalek? Do we commemorate the erection of the Mishkan on Rosh Chodesh Nissan? Why are we not told to increase in joy in the month of Nissan? How do we prepare for Pesach thirty days before the holiday? Do our sages guarantee that the redemption will come in Nissan? How do we understand the statement that Moshe was the first redeemer and will be the last redeemer? Pekudei Parshas Parah/Four Parshios HaChodesh/Nissan/Pesach Would the Rebbe oppose the dismantling of the Department of Education? Is it appropriate for Rabbis to post political click-bait videos just to increase their views? Should we participate and vote in the upcoming World Zionist Congress election? Thank you for your programs 

The Halacha states (Shulhan Aruch 456) states that Massa dough should be kneaded in small batches of less than the amount that requires taking Halla (approximately 3.5 lbs.). The Rabbis were concerned that if one would use a larger batch, it may be too big to handle at one time, and part of the dough would be left aside and become Hametz. Nevertheless, it is still possible to fulfill the Misva of separating Halla from Massa. The individual small batches of dough can be connected so that, together, they reach the requisite measure necessary to take Halla. This method is often not practical because the Massa baking process is so rushed. The preferred solution is to first bake all of the Massot and then to gather them all in a single bin. Together, they form the requisite measure, and one Massa can be taken as Halla for all of the Massot. It should be noted that on Yom Tob, it is prohibited to take Halla from Massot thqat were baked before Yom Tob. Therefore, all proper Hashgachot of Massot indicate that Halla has already been taken. Taking Halla from Massot baked on Yom Tob presents a special challenge as to what to do with the separated dough. It cannot be given to a Kohen, since our dough is all Tameh (ritually impure). It cannot be burnt, as is usually done, since it is prohibited to burn holy items, which will not be eaten on Yom Tob. Letting the dough sit until after Yom Tob would allow the dough to become Hametz on Pesach. While theoretically, the dough could be immersed in very cold water to suspend the leavening, this is not recommended. Rather, Maran says that the best option is to take Halla after the Massot are already baked. That way, the Halla can be set aside until after Yom Tob and burned. SUMMARY Massa should be kneaded in small batches of under 3.5 lbs. Halla should be taken from the Massa after it is already baked.

Henry VIII's desire to divorce Catherine of Aragon changed England; it could be justified by a biblical law that prohibited a man from marrying his brother's widow, yet another passage seemed to suggest otherwise. In a surprising move, Henry called upon Italian rabbis to interpret these ancient laws.Professor Suzannah Lipscomb delves into the turbulent world of the Tudors, where the lines between faith and politics blurred. She's joined by Jerry Rabow to explore how Jewish, Catholic and Protestant perspectives intertwined and ultimately raised more questions than answers.Presented by Professor Suzannah Lipscomb. The researcher is Alice Smith, audio editor is Amy Haddow and the producer is Rob Weinberg. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic Sounds.Not Just the Tudors is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on

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*The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.As we move closer to what many believe will be WW3 it is becoming easier to compare reality to Hollywood films like the Terminator. No matter how much one fights against the machines or appears to be victorious, they keep coming, while judgment day is merely, at best, postponed. It cannot be averted. This should be obvious to see: whether by way of Ukraine, and their Jewish leaders' ‘big Israel' dreams, or by Israel itself, the war either runs directly into Russia and China or begins with Iran. The Prime Minster of Israel, Benjamin Netanyahu, reportedly almost died this last week in a drone strike, and his response was to blame “proxies of Iran,” just as recent assassination attempts on former President Trump were linked to Iran, and Trump himself said the country would be wiped off the face of the earth if they succeeded. Now leaked intelligence documents are exposing Israel's plan to begin bombing Iran at any moment, which would trigger conflict with Russia and China, just as Zelenskyy is provoking through Ukraine. Two fronts with the same enemy, despite how Democrats and Republicans seem to be at war themselves over which to support, while many are taking kickbacks from the theft of America's wealth. AIPAC has spent $100-million to fight back against progressive politicians, whose ideologies they support from illegal immigration to LGBTQ, while the same people pump out 50% of Democrat money. Republicans get 30% of their money from the same sources and take marching orders from the ADL on free speech. Everyone seems to know this outside of the U.S., and everyone seems to be to recognize that the U.S. in engaged in murder-suicide death pact with the devil. There is a reason Collin DePlancy drew his imfafous demons to look like Rabbis. As Bill Cooper said, “it's not the Jews,” and “Israel was created as the instrument to bring about the battle of Armageddon and fulfillment of prophecy.” It seems that Judgment Day is inevitable.  -FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKWEBSITECashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/tst-radio--5328407/support.

Alissa Wise is the founder and lead organizer of Rabbis for Ceasefire. Andrue Kahn is the executive director of The American Council for Judaism. They join Dan Libenson and Lex Rofeberg for a conversation about the role of rabbis in this heightened political moment, the work of their two organizations, and the growing movement of Jews creating communities grounded in Jewish diasporism.Together, they are co-teaching a class in Judaism Unbound's UnYeshiva entitled Jewish Diasporism(s): Approaches to Nation, Home, and Responsibility, which begins just a few days after this episode is released. Financial aid is available to those who apply via this link.Check out other classes you can take in the UnYeshiva, beginning in the next few days (as this episode is released), via JudaismUnbound.com/classes!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!

Marty Solomon and Brent Billings join Elle Grover Fricks to lay the groundwork for another series of Talmudic conversations in Matthew.“Dei Verbum” — Pope Paul VI, November 18, 1965Magisterium — WikipediaA Marginal Jew: Rethinking the Historical Jesus, Volume I, by John P. MeierEarly Jewish Messianism in the New Testament — “Introduction” by Serge RuzerJudah ha-Nasi — WikipediaBEMA 107: Donkeys and Rabbis