12th-century Sephardic Jewish rabbi and philosopher
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Rambam - 3 Chapters a Day (Audio) - by Rabbi Avraham Meyer Zajac
00:00 The project of the Guide is the rectification of the challenges associated with prophecy2:30 The need for the Torah to be unlocked12:00 King Solomon was a Messianic figure who commenced the unlocking of the Torah, which was then completed by Rabbi Akiva20:45 The innovation in the Torah which is itself rooted in the Torah: Rambam's rereading of the Torah's mission to uproot idolatry and his application of its teaching to God's incorporeality 36:30 The Oral Torah can undermine the surface-level meaning of the Written Torah40:45 How Moshe both did and didn't wage war against the erroneous belief in the corporeality of God44:00 It takes much knowledge to know that knowledge is limited48:45 How Rabbi Akiva's new teaching about parables improved on King Solomon's teaching about parables51:00 The endless sea and the infinitude of wisdom: The meaning of the parable of water is that we can't know the true meaning of the parable of water54:30 The purpose of parables is not to explain something but rather to make an abstract truth attractive to the body1:01:15 Rabbi Akiva's teaching about the water that has no end; how he faced endless waves and how Rabbi Meir faced endless waves1:12:30 Two kinds of parables1:15:30 What will be treated of in the next lecture
Expresses concern over the recipient's brokenheartedness, explaining it harms physical and emotional health and can distort perspective. Stresses the importance of maintaining bodily health to fulfill Hashem's will, quoting sources from Chassidus and Rambam. Concludes with blessings for health, strength, and true Jewish and Chassidic nachas. https://www.torahrecordings.com/rebbe/004_igros_kodesh/sivan/1061
Rabbi Saadia Gaon's sefer Emunot V'Deot (Book of Beliefs and Opinions) innovated the genre of Jewish philosophy. Long before Rabbi Yehuda HaLevi and the Rambam, R. Saadia paved the road for viewing Jewish principles through a lens of classic Greek philosophy, the science of his time, and is justifiably where Jewish philosophy begins. Join Rabbi Daniel Korobkin as he explores this important, monumental work, tracing the differences in approach between R. Saadia and those who came after him.For the original course page please visit https://webyeshiva.org/course/emunot-vdeot-the-first-book-of-jewish-philosophy/
Rambam - 3 Chapters a Day (Audio) - by Rabbi Avraham Meyer Zajac
Rambam - 3 Chapters a Day (Audio) - by Rabbi Avraham Meyer Zajac
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Gemara in Masechet Ta'anit (29b) states that if a Jew has a court case against a gentile, he should try to avoid scheduling the case for the month of Ab, which is a time when our nation's "Mazal" ("luck") is compromised. He should instead try to schedule the hearing for the joyous month of Adar, which is a time of good "Mazal" for the Jewish Nation. A number of commentators raised the question of how to reconcile this teaching with the rule famously established by the Gemara elsewhere, in Masechet Shabbat (156a), "En Mazal Le'Yisrael" – the Jewish Nation is not governed by the forces of "Mazal" that affect the rest of the world. If, indeed, three is no such thing as "Mazal" as far as Am Yisrael is concerned, then why are we told that we have good "Mazal" during Adar and poor "Mazal" during Ab? The Ritba (Rav Yom Tob of Seville, Spain, 1250-1330) answers that Adar and Ab are exceptions to the rule. Although the Jewish Nation is generally not subject to the forces of "Mazal," Hashem decreed that these influences indeed affect us during these two months. Alternatively, the Ritba suggests, the Jewish People are indeed not influenced at all by "Mazal" at any time, and the Gemara in Ta'anit borrows the term "Mazal" to refer to Hashem's governance of His nation during the months of Adar and Ab. During Adar, He deals with us more graciously and compassionately, whereas in Ab, He deals with us more strictly and exactingly, and this is the Gemara's intent when it speaks of the "Mazal" during these months. A different answer was offered in light of Tosafot's comments to the Gemara's teaching "En Mazal Le'Yisrael." Tosafot explain that indeed, we, like all people on earth, are subject to the powers of "Mazal," but we have the ability to negate these forces through the merits of our Misvot. Accordingly, the Gemara in Maseches Ta'anit might be understood to mean that we require additional merits to overcome the harsh "Mazal" of the month of Ab. We are never helplessly at the mercy of "Mazal," as we always have the ability to earn Hashem's favor through out merits irrespective of our "Mazal," but during the month of Ab this is somewhat more difficult. In conclusion, it is worth noting the Gemara's startling comment in Masechet Mo'ed Katan (28a) that a person's lifespan, his ability to beget children, and his livelihood depend not on his merits, but rather on "Mazal." This seems to explicitly contradict the aforementioned rule of "En Mazal Le'Yisrael." In truth, however, Rav Menahem Meiri (Provence, 1249-1315) comments that the Gemara's statement in Mo'ed Katan reflects a minority view among the Sages, and has been resoundingly rejected. Therefore, the Meiri writes, one should never cease praying for everything he needs and wants, because our merits and G-d's mercy can overcome any "Mazal." Hacham Ovadia Yosef noted that the Rambam similarly followed this view, firmly stating that we are not affected at all by the forces of astrology. This is the position taken by many other Rabbis, as well. Until when specifically should a person delay his court hearing? The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) writes (551:1) in the name of Rabbenu Yeruham (Provence, 1290-1350) that one should delay the hearing until the onset of the month of Elul. According to this view, the inauspicious quality of the month of Ab extends throughout the entire month. By contrast, Rav Levi Yitzhak of Berditchev (1740-1809), in his work Kedushat Levi (Parashat Va'et'hanan) writes that the Gemara refers only to the first half of the month. Starting from the 15 th of Ab – Tu B'Av, which is a festive day – the remainder of the month is not considered inauspicious. Accordingly, some have ruled that already from Tu B'Ab there is no concern going to court. An allusion to this concept is the configuration of the divine Name associated with this month. The Kabbalists teach that the four letters that comprise the Name of "Havaya" (spelled Yod, Heh, Vav and Heh) can be arranged in twelve different sequences, and each sequence is associated with a different month. The month of Tammuz is associated with the reverse spelling – Heh, Vav, Heh and Yod – and this month is thus a month of calamity. The month of Ab is associated with the spelling Heh, Vav, Yod and Heh – with the first two letters reversed, and the second two letters in proper sequence. This alludes to the fact that the first half of the month of Ab is one of misfortune and tragedy, but the second half – starting from Tu B'Ab – is joyous. Hacham Ovadia Yosef, in Hazon Ovadia (p. 166), follows a third view, based on a passage in the Zohar (Yitro, 78b) stating that Esav took control of the month of Tammuz and the first nine days of the month of Ab. According to the Zohar, it seems, it is only through Tisha B'Ab that one should avoid a court hearing against a gentile, but already from the 10 th of Ab there is no concern. This is, indeed, the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Debarim, 1). Summary: The Gemara teaches that a person who has a court case against a gentile should try to avoid scheduling the hearing for the month of Ab, which is a time of bad "Mazal." The commentators clarified that this does not mean we are helplessly subject to the forces of astrology and the like. We are always able to earn G-d's favor and compassion through prayer and good deeds, but in the month of Ab He deals with us somewhat more harshly, making it more difficult to earn His kindness. Different views exist as to when specifically one should avoid going to court. Hacham Ovadia Yosef rules that the concern is only through Tisha B'Ab; starting already on the 10 th of the Ab, one may go to court without any worry.
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