Podcasts about Rashbam

Parashat Acharei Mot begins by telling us that Hashem spoke to Moshe after the tragic deaths of Nadav and Avihu, who died while attempting to draw closer to Hashem. Though their death was a colossal tragedy, the Torah teaches us how to view it—and more broadly, how to understand when tragedy befalls righteous individuals especially when they are engaged in holy pursuits. At that time, the Jewish people were yearning for the Shechina to dwell in the Mishkan they had built. After the sin of the Egel , they were unsure whether Hashem would rest His presence among them. On the day of the inauguration, Aharon offered multiple korbanot as instructed, but still, the Shechina did not descend. Only after Moshe and Aharon entered the Ohel Mo'ed to pray did a heavenly fire come down and consume the offerings. The people rejoiced—Hashem had forgiven them and chosen to dwell among them. In their deep yearning and love for Hashem, Nadav and Avihu brought the Ketoret on their own initiative. Then, the unimaginable happened: another fire came down and consumed them. Everyone was in shock. Was this a sign of Hashem's anger? Did it mean the forgiveness was rescinded? Moshe then told Aharon that Hashem had previously said He would be sanctified through the deaths of great people—and Nadav and Avihu were those chosen Tzaddikim. The Torah testifies that when Aharon heard this, " וידם אהרן "—he remained silent , accepting Hashem's will without protest. As a reward for his profound emunah and submission, Hashem then spoke directly to him. What appeared to be divine punishment was, in fact, a great Kiddush Hashem . The Or HaChayim explains that Nadav and Avihu became so spiritually elevated that their souls desired only closeness to Hashem and no longer wished to remain in the physical world. Today, we lack prophets to explain tragedies, but we have the Torah—eternal and unchanging—to guide us in how to view them. Our greatest strength lies in trusting Hashem and using pain as a catalyst for growth. We are reminded that this world is temporary, and every moment here is an opportunity to serve and connect with our Creator. The Rashbam writes that the greatest Kiddush Hashem on that day was not the death of the tzadikim , but Aharon's silent acceptance. Seeing his beloved sons die before him, he continued to serve Hashem with unwavering devotion. That act sanctified the Mishkan more than any offering brought that day. When a person accepts Hashem's judgment with love, he elevates not only himself but also the space around him. Such acceptance carries a powerful spiritual energy, capable of invoking blessing and even salvation. The sanctity of Har HaBayit , where the Beit HaMikdash would one day stand, was similarly established through Avraham Avinu's loving acceptance of Hashem's will. When commanded to offer Yitzchak as a korban, despite the contradiction to Hashem's earlier promise that his future offspring would come through Yitzchak, Avraham did not question. The Targum Yonatan on the passuk יראה ויקרא שם המקום ה ' explains that Avraham prayed not to harbor any complaints, fully submitting himself to Hashem's will. His wholehearted obedience imbued the mountain with eternal holiness. Just as the Mishkan was sanctified through Aharon's faith, and the Beit HaMikdash through Avraham's, so too can we infuse holiness into our lives and surroundings by accepting Hashem's decrees with love and trust. Whenever a person accepts the will of Hashem with love, although it's difficult, he elevates himself and the place around him. Our job is to trust Hashem and always continue growing in our Avodah no matter what happens.

As our 'Getting to Know the Rishonim' series continues, we explore the towering figure of Rashi with Rabbi Dr. Ephraim Kanarfogel, one of the foremost scholars of medieval Jewish thought. French Jewry produced a remarkable corpus of Torah commentators—from Rashi to Rashbam, Bechor Shor, Rav Yosef Kara, and Hizkuni. What makes this school of biblical interpretation unique, and is there a common thread in their methodologies? We also examine the process by which Rashi's Torah commentary achieved a near-canonical status—how early did this happen, and why? One of the most debated aspects of Rashi's legacy is his relationship with Peshuto Shel Mikra. While Rashi famously states that his goal is to explain the simple meaning of the text, he frequently incorporates Aggadah. How should we understand his approach to peshat and his use of Midrash? Are peshat and aggadah fundamentally intertwined in his conception of biblical interpretation? Finally, we discuss whether the way Rashi is studied today aligns with how he originally intended his commentary to be understood. Join us for a fascinating deep dive into Rashi's methodology, influence, and lasting legacy.---• Bio: Rabbi Dr. Ephraim Kanarfogel is the E. Billi Ivry University Professor of Jewish History, Literature and Law at Yeshiva University, where he teaches and directs doctoral dissertations at the Bernard Revel Graduate School of Jewish Studies. He researches the fields of medieval and early modern Jewish intellectual history and rabbinic literature. Rabbi Kanarfogel received his PhD from Yeshiva University's Bernard Revel Graduate School of Jewish Studies and his rabbinical ordination from the Rabbi Isaac Elchanan Theological Seminary. He is the author or editor of nine books and nearly 100 articles, and is a winner of the National Jewish Book Award, the Association for Jewish Studies' Jordan Schnitzer Book Prize, and the International Book Award sponsored by the Goldstein-Goren Center for Jewish Thought at Ben-Gurion University of the Negev.• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Rod Ilian, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

After Yaakov died, Yosef's brothers worried that he would take revenge. Yosef appeased them by saying (Bereishis 50:19-20) two points: 1) Am I in place of God? 2) While you planned evil against me, God planned that this would be for the good, so that I can be here, in Egypt, to support our nation. On the surface, Yosef's answers don't seem compelling. This episode analyzes them according to Rashi and Rashbam.

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiur Tefillah is one of the most complicated and difficult mitzvot in the life of a believer. Today, via a debate between Rashbam and Tosafot about the meaning of the phrase “iyun tefillah,” we'll attempt to understand what, precisely makes prayer so difficult: is the challenge in our ability to concentrate, or our capacity to make room for the uncertainty inherent in our relationship with God? Gefet Ep 93 for Bava Batra 164 Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on http://hadran.org.il/

Yesterday we spoke about the domesticated goose, and today is the song of the Avaz Habar , which is the wild goose . The word bar is Aramaic for outside, like bariyta in Gemara, which means that it's something that was left out, or mil bar which means outside. The outdoor, non- domesticated goose says, הַמְּשׁוֹטֶטֶת בַּמִּדְבָּר. כְּשֶׁרוֹאֵה אֶת יִשְׂרָאֵל עוֹסְקִים בַּתּוֹרָה אוֹמֶרֶת. /As it's hovering over the desert, when it sees the Jewish people toiling in Torah, it says, קוֹל קוֹרֵא בַּמִּדְבָּר, פָּנוּ דֶּרֶךְ יי, יַשְׁרוּ בַּעֲרָבָה מְסִלָּה לֶאֱלֹהֵינוּ, /There's a voice calling out in the desert, Open up/smooth out the path. Make straight in the plains a path for our God A cryptic statement from the wild goose. To explain, many commentaries cite a story in Gemara in Masechet Baba Batra, 73B, which tells many stories from Rabba BarHana, many of them difficult and cryptic. This is the 10th of those stories: " Raba BarHana says, Once upon a time, I was in the desert and I saw these geese. They were so fat that their feathers fell out and a river of fat flowed out from under them. ( so, these are very fat geese) And I told them, ' Are we sadikim going to eat from you in Olam Haba?' And one of them picked up his wing (as if to say yes), and the other one picked up his thigh. When I came to Rev Eliezer, he said, ' The Jewish people are going to be held responsible for this. '" Responsible for what ? The Rashbam explains that because the Jewish people are sinning and not allowing Mashiach to come, these poor geese are suffering. They're so fat because they're waiting for us to eat them, so we are going to be held responsible for Tsar Baalei Chaim , the pain that we're causing them. The Maharsha says the lesson of this story is the great reward waiting for the sadikim in the times of the Mashiach, and that great day is referred to as the midbar , as Yehezkiel 20,35 says, וְהֵבֵאתִ֣י אֶתְכֶ֔ם אֶל־מִדְבַּ֖ר הָעַמִּ֑ים וְנִשְׁפַּטְתִּ֤י אִתְּכֶם֙ ׃ / I will bring you to the desert of the nations, and I will judge. So the wild geese of the midbar refer to the time of Mashiach, And though we believe happened these stories occurred, theres always a deeper message. This story is talking about physical pleasures, but the message refers to the spiritual enjoyment for the one that will merit it in the times of tremendous wisdom, like it says in Yeshaya 11,9, כִּֽי־מָלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהֹוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים The land will be full of knowledge like the oceans are covered with water. As we mentioned previously, the Gemara in Berachot 57A says that geese are a hint to wisdom of the Torah, and when one dreams of a goose, it means he's going to have wisdom. The oil flowing also is a hint to spiritual pleasures. (Oil always hints to the spiritual, like the oil in the Menorah) When Raba, who was a wise man, asked these geese, ' Will I have a portion of this great pleasure in the world to come, ' they hinted to him that it's not enough just to learn. You also have to do , That is why one of them picked up his wing and the other picked up his foot, to show learning is important, but you also have to do-you have to move forward, with your feet. Hashem wants to bring the Mashiach, to give us reward, but we aren't chasing the the spiritual. We are a little too involved in the physical, and that's holding us back. So, getting back to our cryptic pasuk, When the wild goose sees the Jewish people learning Torah, he says, " Oh, they're learning Torah, they're bringing the Mashiach, קוֹל קוֹרֵא בַּמִּדְבָּר /We're going to announce in the desert , referring to Mashiach's times. He says, פָּנוּ דֶּרֶךְ יי, יַשְׁרוּ בַּעֲרָבָה מְסִלָּה לֶאֱלֹהֵינוּ, Clear the way. Get a path ready God, Mashiach is going to come, because he sees the Jews learning Torah. He will no longer have to suffer, waddling around in pain, because he's so fat. That's why it says Mishotetet - he hovers- he doesn't fly because he's so fat. That's the message of the wild goose. What unbelievable, hidden wonders are found in Perek Shira ! Finally, the Chida, in Kikar LaAden, adds a beautiful point in his commentary. Why is it that we need Oskim B'Torah ? He tells us that Moshe Rabbenu died in the desert, not because he deserved to die, but because when the ship goes down, the captain goes down with the ship. Since the Jewish people sinned, Moshe Rabbenu went down with them. When Mashiach comes and the people in the desert get up for Tehiyat Hametim , Moshe Rabbenu is going to bring them back. We're going to be saved in the merit of Moshe Rabbenu. He quotes the Zohar Hadash that Moshe Rabbenu is the one that gave the Torah. He demands the honor and respect of Torah, and therefore, Mashiach will only come when there's a proliferation of Torah. That's why when the goose sees us learning Torah, and he knows that's what Moshe Rabbenu wants, he starts to sing the song that Mashiach is coming.

Rav Asi ruled that a firstborn who protests, his protest is valid. There is a debate among the Rashbam and Rabbeinu Chananel, about what he is protesting. According to the Rashbam, he is protesting the brothers investing in the item before dividing the property, as he will not receive a double portion on the enhancements. Rabbeinu Chananel explains he is agreeing to receive an equal portion of this property/item but is not giving up on his rights to receive the double portion on other property/items. Rabba limits this statement to grapes that were picked but not if they were turned into wine. Why? If a firstborn gives up his rights to a double portion when dividing a particular property, Rav Pappa and Rav Pappi debate (based on a situation where Rava gave a psak about in a different case) whether Rava held that he gave up rights to the double portion of all the properties or only of that particular property? This debate is based on whether one holds that the firstborn receives rights to his double portion immediately upon the death of the father, even before the land is divided, or whether he receives rights to it only once the property is divided. The Mishna differentiates between a father who says he will not bequeath the double portion to his firstborn and a father who says he will equally divide his portion. The first is not allowed as it goes against the Torah and the second is allowed because it is viewed as a gift. One can use the language of a gift to divide property differently than stated by the Torah. What type of proof can be used to prove one is the firstborn to enable him to receive the double portion?

Rav Asi ruled that a firstborn who protests, his protest is valid. There is a debate among the Rashbam and Rabbeinu Chananel, about what he is protesting. According to the Rashbam, he is protesting the brothers investing in the item before dividing the property, as he will not receive a double portion on the enhancements. Rabbeinu Chananel explains he is agreeing to receive an equal portion of this property/item but is not giving up on his rights to receive the double portion on other property/items. Rabba limits this statement to grapes that were picked but not if they were turned into wine. Why? If a firstborn gives up his rights to a double portion when dividing a particular property, Rav Pappa and Rav Pappi debate (based on a situation where Rava gave a psak about in a different case) whether Rava held that he gave up rights to the double portion of all the properties or only of that particular property? This debate is based on whether one holds that the firstborn receives rights to his double portion immediately upon the death of the father, even before the land is divided, or whether he receives rights to it only once the property is divided. The Mishna differentiates between a father who says he will not bequeath the double portion to his firstborn and a father who says he will equally divide his portion. The first is not allowed as it goes against the Torah and the second is allowed because it is viewed as a gift. One can use the language of a gift to divide property differently than stated by the Torah. What type of proof can be used to prove one is the firstborn to enable him to receive the double portion?

One of the names that the Torah gives the holiday of Sukkot is Chag Ha'asif, the holiday of gathering. Seemingly, gathering describes the time period in which the holiday falls out in, being that this is the time of year that landowners would gather their crops from their fields. If that's the case, why would a description of the time period become so significant to become one of the names of the holiday? Obviously, there is more to it. The Be'er HaParasha quoted the Rashbam on the pasuk, למען ידעו דורותיכם כי בסוכות הושבתי , who says, by remembering how Hashem took care of all the Jewish people's needs for 40 years in the desert, they would continue thanking Him when they settled the land with beautiful homes filled with bounty. Then they would not think that it was their strength that enabled them to settle the land, and it was their craftsmanship that built their homes. This pasuk, which commands us to sit in the sukkah, is alluding to the fact that we have to remember that everything we have is only because Hashem gives it to us. This message is so important specifically at this time of year, when the landowner sees how much yield his fields produced, at a time when he is susceptible to feeling haughty over what he accomplished. The Torah reminds him that all of his blessing only comes from Hashem. This is one of the reasons why Sukkot is called the Chag HaAsif. It is not just describing the time period, but is rather helping us stay humble and appreciate Hashem during this time of gathering. It is obvious that Hashem gives us everything we have, but the Yetzer Hara makes it not so obvious. Something could be staring a person right in the face, but he doesn't realize it because he gets sidetracked. The Be'er HaParasha gave him a mashal to explain. There was a wealthy man transporting dirt over the border from a neighboring country. When the border patrol asked him about it, he said he was building a new home and needed dirt for it. They told him there was plenty of dirt in his country and didn't need dirt from a different country. He said that this dirt was much better. They didn't believe him. They thought he was smuggling valuables like gold and silver under the dirt and trying to avoid the taxes. So they ordered their inspectors to sift through all of the dirt. In the end they didn't find anything and let the truck load through. This repeated itself every single day for months. Every day he would transport dirt and every day the inspectors would search and find nothing. Finally the wealthy man said his house was completed and wasn't going to need any more dirt. The head of the border patrol asked this man what he was hiding for all these months. It couldn't be that he just needed dirt. The wealthy man told him, if you sign a letter saying I'll never have to pay tax for it, then I'll tell you. He signed the letter, and the wealthy man told him he was transporting brand new trucks every day but he sidetracked them with the dirt. So too, we work hard and we earn money and the Yeser Harah tells us it was our hard work that produced the money. But we must not get fooled. It's only Hashem. Baruch Hashem, another one of our enemies has been eliminated. It happened accidentally and reportedly accomplished by soldiers that were trainees. This is Hashem reminding us that He is in charge and when He decides an enemy will be eliminated, that's when it will happen. We pray that Hashem will decide to end the fighting with all of our enemies being eradicated and allow us to celebrate the coming of the Mashiach. Amen. Chag Sameach.

How the Maharal's concept fits with the Rashbam here. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/xw0i8mghzgci9txg1z4q.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

We explore how the tradition of Talmudic interpretation evolves from the Geonic period taught by Rabeinu Gershom to the Rishonim period taught by Rashi and the Tosfot approach introduced by his grandson, the Rashbam.Source Sheet

The Girsa of the Rashbam and the fascinating Remez of the Vilna Ga'on's Talmid. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/lcpymciyjqbd8hrkduxl.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Is "Beinoni" included in "Tov"? Based on the Rashbam in our Sugiayh. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/zyxmmtnaiixjcpfrepza.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

bava_batra057_Rashbam.pdf - Document for Daf 57 by Simon Wolf

The uniqueness of Rashi's commentary, and the relationship of Rashi to the Rashbam. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/bsrugqfc7aoyunefehga.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Shemini | Who Are "Those Who Are Close To Me"? by Rav Yitzchak Etshalom What did Moshe mean when he said הוא אשר דבר השם בקרובי אקדש? The dramatic and climactic narrative of the "Eighth Day" is shattered by the tragic death of Nadav and Avihu, which is followed by Moshe's words (of consolation? encouragement?) to Aharon and then by the Divine command, given (for the only time) exclusively to Aharon, regarding the ban on entering the Mishkan while inebriated. The narrative then continues with the details of Aharon and his surviving sons and their continuing the special worship of the day. Moshe's words to Aharon are, however, a bit unclear - is he consoling him over the death of his sons or is there an even grander statement being made? We explore the statement through the eyes of the Sifra and Rashi, but then see a distinctly different approach suggested by Rashbam and R. Yosef Bekhor Shor. Source sheet >>

Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 Are there any inyanim for doing a two-day Purim?   09:33 What exactly are the halachos of conquest of the land?   18:02 Is the Haredi exemption from the IDF sustainable?   31:07 If one doesn't believe they exited Yom Kippur with forgiveness, that's another sin, so should one instead lie to oneself?   35:01 Is one allowed to admire a church's architecture or enter a mosque during this war?   41:23 May one use a flashlight to do the search for chametz?   42:46 What exactly does Dumah watch over?   45:17 Does the law of the beautiful woman apply during this war, and are chutznikim obligated in a milchemes mitzvah?   50:38 Is a child considered Jewish if the mother converted during pregnancy?   55:24 According to the Ramban, is that considered a ger katan?   57:04 Why are both Rashi and Rashbam on Arvei Pesachim?   1:03:10 Why do we not say blessings on unusual looking people anymore?   1:07:26 What happened to Rav Shach's opinion on Chabad?   1:15:18 How can Western-educated religious Jews learn Kabbalah without applying strict Western thought?   1:21:13 What does 'the beginning of the redemption' refer to?   1:25:32 Should all yeshivos have open admission considering the events of Rabban Elazar ben Azariah's appointment to nasi?   1:31:25 Should we try to bring Moshiach by doing the things Chazal say comes before Moshiach?   1:32:44 Can a woman wear tefillin on Shabbos to bring them to a safe place?   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Vayera | Who Were Those Three "Men"? by Rav Yitzchak Etshalom Who were the three visitors to Avraham?  Parashat Vayera opens with a familiar scene - Avraham's hospitality lavishly presented to three strangers, whom the text refers to as אנשים - "men". Yet, these three seem to know things that mortals shouldn't know and, at several points during the conversations which ensue, God's own voice is heard and He is entreated. Rashi has long provided the conventional understanding of this narrative, wherein the "men" are angels, acting like humans but endowed with special knowledge. Although Rashi is near the beginning of the exegetical chain here, there are numerous alternative ways to read the Parasha among the Rishonim. We study Rashbam's approach which apparently takes Rashi a step or two further - and then Rambam's understanding which almost completely reverses both Rashi and Rashbam. We conclude with a survey of the commentary of R. Yosef Bekhor Shor of Orleans, student of Rabbenu Tam. who stakes out a unique approach and alludes to the polemical motivation behind his ground-breaking commentary. Source sheet >>

In this week's episode of Ḥoni's Circle we study a Rashbam commentary on a verse from Leviticus explaining why we dwell in sukkahs for the holiday of Sukkot. Rashbam explains that the holiday comes right after we have gathered the bounty of the fields  into our houses so that we will not grow arrogant about our place in the world. We discuss how acknowledging our vulnerability within a loving community and, on the flip side, cultivating a sense of "enoughness", can foster joy. We also talk about how our slowness in the energy transition can be seen as similar to the Jewish people's slowness to accept their freedom, ie. change is hard, even if the status quo is not great. Follow along with the source sheet here: https://www.sefaria.org/sheets/518542

In 1158, Rabbi Avraham ibn Ezra found himself disturbed by a provocative dream, which ultimately inspired him to author a treatise concerning the proper start time of the halachic day—evening. One possibility is that this work was a polemical discourse aimed at Rashbam's Torah commentary. This prompts us to delve into the story of this commentary, examining some of the controversial passages that have sparked confusion throughout the ages. Ultimately, we emerge from this exploration with an empowering revelation: the fact that the halachic day commences at nightfall teaches us about becoming resilient in times of crisis. The Puzzle of Peshat: Rashbam's Controversial Commentary

The Torah forbids wine which was used for ritual worship of avoda zara. That wine is known as yayin nesech, and one may not drink, or even benefit from that wine. The laws of yayin nesech are discussed by the Shulhan Arukh in Yoreh De'ah 123. The Talmud (Avoda Zara 29b) derives this prohibition from a verse: "Who did eat the fat of their offerings, and drank the wine of their drink-offering" (Devarim 32:38). This verse juxtaposes the fat of gentile sacrifices to their wine: Just as deriving benefit from their offering is prohibited, so too, deriving benefit from their wine is prohibited. The gemara (Shabbat 17b, Avoda Zara 36b) relates that on a certain day the Rabbis enacted eighteen new prohibitions, including stam yenam. This law prohibits all wine from the non-Jews, not just wine which was used for pagan worship. Similar to yayin nesech, the Talmud teaches that one may not drink, or benefit from this wine. Rashi and Rashbam explain that while during the times of the Talmud, when pouring wine was part of the daily pagan service, the Rabbis completely forbid all wine from non-Jews. However, nowadays, when wine is no longer a prominent component of pagan rituals, and yayin nesech is rather uncommon, one may benefit from stam yenam, although it still cannot be consumed. The Taz (Yoreh De'ah 123:1) questions this view. He notes that the general halachic principle is that once the Rabbis make a decree, only another bet din, of greater stature, can change or revoke the decree. Therefore, he disagrees with Rashi and Rashbam and maintains that the halacha is in accordance with those who rule that even nowadays one may not benefit from stam yenam.Maran, in the Shulhan Arukh (123:1) rules that even nowadays one may not derive any benefit from stam yenam. The Rema is lenient and adopts the view of Rashi and the Rashbam.Often, before the non-Jewish holidays, non-Jews give gifts to their friends and work associates. What if a person received a bottle of wine (stam yenam) from a non-Jew? May one give that wine to another gentile, which might be viewed as a form of benefit? According to Maran, this would be prohibited, and one must dispose of the wine. Although the Rema himself writes "tov lehahmir" – it is best to be stringent, he still rules in accordance with Rashi and Rashbam and it should be permitted, according to them, to dispose of the wine. However, the Maharam Shik, a student of the Hatam Sofer, was asked whether one may dispose of a bottle of stam yenam, as wasting the wine, which has a monetary value, might be a violation of bal tash'hit? The Maharam Shik rules that since the Rema writes that it is preferable to be strict, it cannot be considered to be bal tash'hit.Summary: One may not drink stam yenam. Sephardic practice, according to Maran, is to prohibit deriving any benefit from stam yenam as well, including selling, or even giving the wine as a gift. Ashkenazic practice, based upon Rashi and Rashbam, is to permit benefit, although the Rema writes that "it is better to be stringent." Therefore, Sepharadim may not sell, or return a non-kosher bottle of wine which they received as a gift, nor may it be given to anon-Jew as a present. However, the Rema adds that even according to Ashkenazi practice, one is not allowed to buy and sell non-kosher wines for business, and therefore all would agree that non-Jews should not sell non-kosher wines.

In this episode, we speak to Rav Yaakov Blau, who shares his Desert Island Torah. Rav Blau looks at Talmud Bavli and Yerushalmi (Berakhot 27b and 4:1), Torah from Rav Yehuda Amital, and the Rashbam on Chumash.

Vaera | The Surprising Genealogy, by Rav Yitzchak Etshalom Just as Hashem's magnificent promises and ominous threats are about to be broadcast by Moshe, both to B'nei Yisrael as well as to Pharaoh, the text interrupts with a most unusual mini-genealogical list. We are told, all so briefly, about the families of Reuven and Shimon, after which we are given a somewhat detailed presentation of the Levites - with a curiously selective strategy informing the list. Some of the great-great grandsons of Levi are identified, whereas others are elided. We survey a few of the approaches proposed by the traditional commentators, after which, building on Rashbam and Bekhor Shor, suggest a context-driven solution to the conundrum of this odd and somewhat jarring insert into to Exodus narrative. Source sheet >>

Addresses Rashi and Rashbam's understanding of Yaakov's psychology throughout the confrontation with Esav

Special Pesach Shiur about Bitachon from Kriyas Yam Suf. What do Chazal mean when they say Parnasah is as difficult as Kriyas Yam Suf? Nothing is difficult for Hashem? The approaches of the Rashbam, Alshich, and the Chofetz Chaim. Touching on a very sensitive topic, I apologize if I offend anyone. I always say things very briefly in these shiurim, if it comes across unclear I request that you reach out to me first so I can clarify exactly what I mean. Have a Chag Kasher Vsameach.

The biblical commentaries known as Miqra'ot Gedolot have inspired and educated generations of Hebrew readers. Now, with the five volumes of the acclaimed English edition of Miqra'ot Gedolot, The Commentators' Bible—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—the voices of Rashi, Ibn Ezra, Nachmanides, Rashbam, Abarbanel, Kimhi, and other medieval Bible commentators come alive, speaking in a contemporary English translation annotated and explicated for lay readers. Join us as we speak with Michael Carasik, editor of The Commentators' Bible! Dr. Michael Carasik teaches biblical Hebrew at the University of Pennsylvania, and is the weekday Torah reader at Historic Congregation Kesher Israel in Center City Philadelphia. He received his Ph.D. in Bible and the Ancient Near East from Brandeis University, and has taught at various universities. He is the compiler and translator of the JPS Miqra'ot Gedolot Commentators' Bible series and, in addition to numerous articles, is also author of Theologies of the Mind in Biblical Israel and The Bible's Many Voices. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The biblical commentaries known as Miqra'ot Gedolot have inspired and educated generations of Hebrew readers. Now, with the five volumes of the acclaimed English edition of Miqra'ot Gedolot, The Commentators' Bible—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—the voices of Rashi, Ibn Ezra, Nachmanides, Rashbam, Abarbanel, Kimhi, and other medieval Bible commentators come alive, speaking in a contemporary English translation annotated and explicated for lay readers. Join us as we speak with Michael Carasik, editor of The Commentators' Bible! Dr. Michael Carasik teaches biblical Hebrew at the University of Pennsylvania, and is the weekday Torah reader at Historic Congregation Kesher Israel in Center City Philadelphia. He received his Ph.D. in Bible and the Ancient Near East from Brandeis University, and has taught at various universities. He is the compiler and translator of the JPS Miqra'ot Gedolot Commentators' Bible series and, in addition to numerous articles, is also author of Theologies of the Mind in Biblical Israel and The Bible's Many Voices. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu 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

The biblical commentaries known as Miqra'ot Gedolot have inspired and educated generations of Hebrew readers. Now, with the five volumes of the acclaimed English edition of Miqra'ot Gedolot, The Commentators' Bible—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—the voices of Rashi, Ibn Ezra, Nachmanides, Rashbam, Abarbanel, Kimhi, and other medieval Bible commentators come alive, speaking in a contemporary English translation annotated and explicated for lay readers. Join us as we speak with Michael Carasik, editor of The Commentators' Bible! Dr. Michael Carasik teaches biblical Hebrew at the University of Pennsylvania, and is the weekday Torah reader at Historic Congregation Kesher Israel in Center City Philadelphia. He received his Ph.D. in Bible and the Ancient Near East from Brandeis University, and has taught at various universities. He is the compiler and translator of the JPS Miqra'ot Gedolot Commentators' Bible series and, in addition to numerous articles, is also author of Theologies of the Mind in Biblical Israel and The Bible's Many Voices. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The biblical commentaries known as Miqra'ot Gedolot have inspired and educated generations of Hebrew readers. Now, with the five volumes of the acclaimed English edition of Miqra'ot Gedolot, The Commentators' Bible—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—the voices of Rashi, Ibn Ezra, Nachmanides, Rashbam, Abarbanel, Kimhi, and other medieval Bible commentators come alive, speaking in a contemporary English translation annotated and explicated for lay readers. Join us as we speak with Michael Carasik, editor of The Commentators' Bible! Dr. Michael Carasik teaches biblical Hebrew at the University of Pennsylvania, and is the weekday Torah reader at Historic Congregation Kesher Israel in Center City Philadelphia. He received his Ph.D. in Bible and the Ancient Near East from Brandeis University, and has taught at various universities. He is the compiler and translator of the JPS Miqra'ot Gedolot Commentators' Bible series and, in addition to numerous articles, is also author of Theologies of the Mind in Biblical Israel and The Bible's Many Voices. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

The biblical commentaries known as Miqra'ot Gedolot have inspired and educated generations of Hebrew readers. Now, with the five volumes of the acclaimed English edition of Miqra'ot Gedolot, The Commentators' Bible—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—the voices of Rashi, Ibn Ezra, Nachmanides, Rashbam, Abarbanel, Kimhi, and other medieval Bible commentators come alive, speaking in a contemporary English translation annotated and explicated for lay readers. Join us as we speak with Michael Carasik, editor of The Commentators' Bible! Dr. Michael Carasik teaches biblical Hebrew at the University of Pennsylvania, and is the weekday Torah reader at Historic Congregation Kesher Israel in Center City Philadelphia. He received his Ph.D. in Bible and the Ancient Near East from Brandeis University, and has taught at various universities. He is the compiler and translator of the JPS Miqra'ot Gedolot Commentators' Bible series and, in addition to numerous articles, is also author of Theologies of the Mind in Biblical Israel and The Bible's Many Voices. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices

Meeting the Minds: Rashbam by Learn the Torah an Aliya a day

וכל בית ישראל יבכו את השריפה אשר שרף ה נשארנו יתומים בלי אב   נפל עטרת ראש של כלל ישראל נזר ישראל ותפארתו נשיא אלקים וצדיק הגאון הגדול עניו וחסיד שר התורה שולט כמלך בכל ספרות ישראל שקוע בים שני תלמודים ושט בכל חדרי התורה נגלה ונסתר בבלי ירושלמי ספרא ספרי תוספתא  זוהר וכתבי ארי'זל כל רז לא אניס ליה תל תלפיות שהכל פנו איליו פועל ישועות לאלפים ורבבות בסגולת הלימוד הרחיב את יריעות ארייתא בספריו שהתקבלו תו'ם כחלקים בלתי נפרדים מענפי עץ חיים סמל התמדה מפורסם בכל העולם בידיעותיו  מופת דורנו הרב הענק מורינו בנן של קדושים חתניה דבי נשיאה תלמיד וחניך אריות הדור שעברו בוצינא קדישא פטיש החזק רב שמריהו יוסף חיים בן רב יעקב ישראל קניבסקי זצוק'ל As the whole Jewish world mourned In the midst of the Shiva of our collective father The Yeshiva of Newark  and  The Issur Ben Tzvi Hirsch Tshuvos and Poskim Shiur In conjunction with Yeshiva Ner Boruch - Passaic Torah Institute And The Illinois Center for Jewish Studies presented Divrei Haaracha and Hesped Of the Gadol HaDor The unquestioned greatest Torah scholar of our time Rav Chaim Kaniyevski  Ztvk'l The presenters were Dayan Yehoshua Pfeffer Shlita Rabbi of Kehillat Ohr Chadash in Ramot Head of  the Charedi division of Israel's Tikvah Fund,  Editor in Chief of the Tzarich Iyun journal. Talmid of Rav Moshe Shapiro Ztvk”l Rav Asher Arieli and Rav Asher Weiss And one of the brightest erudite Talmedei Chachamim teaching in North America Rabbi Kalman Worch Shlita Acclaimed translator of the Bnei Yissaschar Director of the Illinois Center of Jewish Studies  and  One of New Jersey's Premier Marbitzei Torah Renowned for his clarity and matching fervor  Rabbi Baruch Bodenheim Associate Rosh Yeshiva of Passaic Torah Institute (PTI)/Yeshiva Ner Boruch Please bring honor to the Neshama of this great Tzadik  and scholar extraordinaire by circulating this program This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Why was Aaron chosen to be an integral part of the ritual atonement process?

Synopsis: Last night I gave a Chumash shiur on the brief and bizarre conversation between Yaakov Avinu and Paroh in Parashas Vayigash. Three of the interpretations we learned featured Stoic ideas: two from Shadal (one in the name of Rav Reggio and Gesenius, and the other in the name of his late son, Filosseno), and another from Rav Hirsch. I decided to repackage those three interpretations as today's episode, and to release it on Thursday instead of Friday for the sake of those who are in Israel (since it's on the parashah, and is therefore more “time-sensitive” than the usual episode). This week's Torah content has been sponsored anonymously with appreciation for all the learning opportunities offered by YBT over Zoom.Related Rabbi Schneeweiss Content: - Vayigash: Yaakov's Brief and Bizarre Conversation with Paroh- Remember that You're ALREADY Dead- How to Shower Like You're Dying- Counting the Weeks of My Life- How to Enjoy the Present Day As If It's Your LastSources: - Epictetus, Enchiridion 7, 1- Bereishis 47:7-10 with Shadal and Rav Hirsch- Tehilim 119:19 with Rashbam and Radak; Tehilim 39:13 with Radak- Seneca, On the Shortness of Life 3Support the show (https://www.patreon.com/rabbischneeweiss)

What was really going on with Jacob's showdown/reconciliation with Esau? Prof. Rabbi Marty Lockshin offers an alternative view. In conversation with Simon Eder.--Prof. Rabbi Marty Lockshin is Professor Emeritus at York University and lives in Jerusalem. He received his Ph.D. in Near Eastern and Judaic Studies from Brandeis University and his rabbinic ordination in Israel while studying in Yeshivat Merkaz HaRav Kook. Professor Lockshin's primary area of scholarly expertise and writing is the history of Jewish biblical interpretation, particularly the interplay between tradition and innovation. Most of his research has been centred on those medieval biblical commentators who valued tradition intellectually, who lived traditional lives and who still innovated unabashedly in their understanding of the Bible. Among Professor Lockshin's publications is his four-volume translation and annotation of Rashbam's commentary on the Torah.

Was she really Hagar? Is it a Machlokes? Why should we be compelled to read the story as though she was Hagar? Why is Avraham's marriage to her important? Using the 4 angles of Pardeis, we will explain Pshat... as well Remez, Drash, and Sod. *Correction: Rashi is Rashbam's grandfather, not his father.

Synopsis: In today's bonus episode we review the similarities and differences between Seneca's version of sukkah and the Torah's, as explained by the Rambam and Rashbam. We conclude with a question (or cluster of questions) about simchah (joy/rejoicing) as a theme of Sukkos and as an avodah (divine service) in its own right. Chag sameach!This week's Torah content has been sponsored by an anonymous donor in gratitude to the YBT community for being so welcoming to the new guys, and to the "old" guys.Related Rabbi Schneeweiss Content:- A Stoic Perspective on Tishah b'Av- Seneca - Letter #18: On Festivals and Fasting (Part 1 and Part 2) Sources:- Seneca Letter #18- Rambam – Moreh ha'Nevuchim 3:43- Rashbam on Vayikra 23:43- Rambam: Mishneh Torah, Sefer Zmanim, Hilchos Shofar v'Sukkah, v'Lulav 8:15- Ibn Ezra on Devarim 28:47----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------If you've gained from what you've learned, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle/Chase QuickPay and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor an article, shiur, or podcast episode, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.----------YouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com"The Tefilah Podcast": https://tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: https://kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.html

00:00 Rabbi Judas, a West Bank Sephardi settler, joins from Israel, https://twitter.com/JudasMaccabeus7 02:00 Jewish philosopher, https://en.wikipedia.org/wiki/Maimonides 04:00 Saadia Gaon, https://en.wikipedia.org/wiki/Saadia_Gaon 06:00 Argument from Authority, https://en.wikipedia.org/wiki/Argument_from_authority 13:00 Hasidic Judaism, https://en.wikipedia.org/wiki/Hasidic_Judaism 14:00 Limits of Orthodox Theology: Maimonides' Thirteen Principles Reappraised, https://www.amazon.com/Limits-Orthodox-Theology-Reappraised-Civilization/dp/1906764239 18:00 Rabbi Judah's Youtube channel, https://www.youtube.com/channel/UCLgGCISOp6Ytu1W6adwvAtw 40:00 Rambam's commentary on the Mishna, https://www.sefaria.org/Rambam_on_Mishnah_Sanhedrin.10.1?lang=bi 43:00 All Jews have a share in the world to come 53:00 Do not make the Torah into a crown on your head or as a spade to dig 1:00:00 Why do we love studying Torah? For our sake, for Torah's sake, for God's sake? 1:01:30 Reading forbidden literature 1:05:00 Rashbam, https://en.wikipedia.org/wiki/Rashbam 1:08:00 Dooovid joins to discuss his interest in many religions, https://twitter.com/RebDoooovid 1:09:00 Reb Doooovid's Youtube channel, https://www.youtube.com/user/doooovid 1:10:00 Hinduism, https://en.wikipedia.org/wiki/Hinduism 1:35:00 Haredim vs non-Haredi Jews 1:44:40 Adam Green, https://www.splcenter.org/hatewatch/2018/10/02/infowars-host-owen-shroyer-debates-jewish-conspiracies-antisemitic-youtuber 1:46:00 Judas debates Adam Green, https://www.bitchute.com/video/5ZVWQrktfxJC/ 1:48:00 Luke talks to Adam Green, https://rumble.com/vd9i17-adam-green-of-know-more-news-1-25-21.html 1:50:00 The Jewish approach to informers, https://en.wikipedia.org/wiki/Mesirah 2:00:00 Philo's weak Judaic background, https://www.britannica.com/biography/Philo-Judaeus 2:10:00 Adam Green, https://canarymission.org/individual/Adam_Green 2:20:00 Christopher Jon Bjerknes, https://canarymission.org/individual/Christopher_Jon_Bjerknes 2:23:00 Judas's obsession with anti-semites 2:55:00 Judaism and homosexuality 3:17:00 Jews and the Enlightenment, https://en.wikipedia.org/wiki/Age_of_Enlightenment Join this channel to get access to perks: https://www.youtube.com/channel/UCSFVD7Xfhn7sJY8LAIQmH8Q/join https://odysee.com/@LukeFordLive, https://lbry.tv/@LukeFord, https://rumble.com/lukeford https://dlive.tv/lukefordlivestreams Listener Call In #: 1-310-997-4596 Superchat: https://entropystream.live/app/lukefordlive Bitchute: https://www.bitchute.com/channel/lukeford/ Soundcloud MP3s: https://soundcloud.com/luke-ford-666431593 Code of Conduct: https://lukeford.net/blog/?p=125692 https://www.patreon.com/lukeford http://lukeford.net Email me: lukeisback@gmail.com or DM me on Twitter.com/lukeford Support the show | https://www.streamlabs.com/lukeford, https://patreon.com/lukeford, https://PayPal.Me/lukeisback Facebook: http://facebook.com/lukecford Feel free to clip my videos. It's nice when you link back to the original.

#70.With Prof. Martin Lockshin discussing RashbamWe discuss Rashbam's bio, his works and style of pirush on chumash, Prof. Lockshin's critical hebrew edition and English translation, and more.For more information or to sponsor a show, please email seforimchatter@gmail.com 

When does the 24-hour start? What do evening and morning have to do with it. Ibn Ezra and Rashbam and others on this question.

This episode traversing medieval greats like the Rashbam, the Mordechai and the Rosh as well as the 8th century Rav Achai Gaon, explores the reasons for covering the Challot during Kiddush on Friday nights and Shabbat. Packaging and presentation adds to the drama of the moment and is a tool the Torah uses frequently.

Rashi, Gemara Bava Basra 97b, Rashbam, Ramban, Shulchan Aruch (272-4), Gra, Shmiras Shabbos Khilchisa

My brother R' Daniel joins me again for a conversation about what some might refer to as a "controversial" interpretation of Tefillin found in Rashbam's comments on this week's Parsha, Parshas Bo (as well as a counter-argument by a famous fellow Pashtan, the Ibn Ezra). In this fascinating discussion which I personally learned a lot from, we'll also discover what it means to interpret a Pasuk in Chumash "according to Pashut P'shat." (Apparently, not all Pashtanim agree about this matter.)

What's in a name? Parshas Shemos teaches us to appreciate our humble beginnings. Tune in to learn more insights into creating a new beginning and living up to your name.

#52. With Prof. Ephraim Kanarfogel (E. Billi Ivry University Professor of Jewish History, Literature, and Law at the Bernard Revel Graduate School of Jewish Studies, Yeshiva University) discussing Rashi on Shas.We discuss various aspects of Rashi: Different Mahaduros, the order Rashi wrote, Rashbam & Rivan, Rashi on Rif & Ein Yaakov, and much more.

I will guarantee him; from my hand you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you for all days.Bereishis 43:9The Gemara enumerates three different kinds of areiv (guarantor). The first is the standard areiv, where if the borrower doesn't pay, the lender may collect from the areiv. The second is an areiv kablan, where the lender has the choice to collect from either the borrower or the areiv. (The Gemara derives the validity of this type of areiv from our pasuk.) The third is an areiv shluf dutz, where the areiv takes primary responsibility, and the lender turns to the areiv first for payment.In contrast with most payments in Choshen Mishpat, which are made in exchange for receiving some benefit, an areiv accepts the responsibility of repayment without receiving a thing. The Kehilos Yaakov (Kiddushin 12) lists four explanations of the halachic mechanism by means of which the areiv becomes liable: The Rambam explains it as a kinyan odeisa, where the areiv acknowledges that he is responsible to pay. According to the Ritva, the areiv's obligation is in exchange for the pleasure  he derives from the trust placed in him by the lender. The Rashbam suggests that since the areiv instructs the lender (who is considered his agent) to lend the money to the borrower, the areiv “receives” the money to give to the borrower, and in exchange, he must repay the loan. The Nimukei Yosef says the obligation takes effect with only the verbal commitment of the areiv because that commitment was so strong that it made the lender willing to part with his money.

In tonight's Chumash Methodology shiur (given at YBT on 11/18/20) we learned through the Rashbam's three "introductions" to his commentary. The word "introductions" is in quotations because he doesn't have a formal introduction; rather, these are three sources in which he states his approach and differentiates it from other approaches to Chumash commentary. Afterwards we learned through Saadia Gaon's actual introduction to his Chumash commentary.----------מקורות:רשב"ם - הקדמה לפרשיות בראשית, וישיב, ומשפטיםסעדיה גאון - הקדמה לפירוש על התורה ----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  Our Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

Rabbi Klapper leads a ZOOM Shiur on this most central text of the Torah-the Binding of Yitzchak.Beginning with the Midrash,and the statements of Rashi and Rashbam, Klapper references and responds to readings and critiques of the passage offered by Professor Aaron Koller, in his bookUnbinding Isaac:The Significance of the Akedah for Modern Jewish Thought and the statements of Elie Wiesel, and Rav Yitzchak Hutner.Rabbi Aryeh Klapper is Dean of the Center for Modern Torah Leadership, Rosh Beit Midrash of its Summer Beit Midrash Program and a member of the Boston Beit Din.Rabbi Klapper is a widely published author in prestigious Hebrew and English journals. He is frequently consulted on issues of Jewish law from representatives of all streams of Judaism and responds from an explicit and uncompromised Orthodox stance.The Yeshiva of Newark @IDT is proud to partner with Rabbi Klapper to help spread his scholarly thoughtful ideas and Halachic insight to as wide an audience as possible .Please visithttp://www.torahleadership.org/for many more articles and audio classes from Rav Klapper and to find out about his Summer programs as well as Rabbi Klapper's own podcast sitehttps://anchor.fm/aryeh-klapper.Please leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Rabbi Klapper leads a ZOOM Shiur on this most central text of the Torah-the Binding of Yitzchak.Beginning with the Midrash,and the statements of Rashi and Rashbam, Klapper references and responds to readings and critiques of the passage offered by Professor Aaron Koller, in his bookUnbinding Isaac:The Significance of the Akedah for Modern Jewish Thought and the statements of Elie Wiesel, and Rav Yitzchak Hutner.Rabbi Aryeh Klapper is Dean of the Center for Modern Torah Leadership, Rosh Beit Midrash of its Summer Beit Midrash Program and a member of the Boston Beit Din.Rabbi Klapper is a widely published author in prestigious Hebrew and English journals. He is frequently consulted on issues of Jewish law from representatives of all streams of Judaism and responds from an explicit and uncompromised Orthodox stance. The Yeshiva of Newark @IDT is proud to partner with Rabbi Klapper to help spread his scholarly thoughtful ideas and Halachic insight to as wide an audience as possible .Please visithttp://www.torahleadership.org/for many more articles and audio classes from Rav Klapper and to find out about his Summer programs as well as Rabbi Klapper's own podcast site https://anchor.fm/aryeh-klapper.Please leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information.

In today's Lomdeha Seminar shiur (11/6/20, Parashas Vayeira) we took up three non-mainstream explanations of Akeidas Yitzchak: that of Shadal, Ralbag, and Rashbam. We also applied a useful three-question Chumash methodology formula to maximize what we gained from these three approaches. DISCLAIMER: some of these views might be perceived as extremely radical ... proceed with caution!--------------------מקורות:בראשית כב:א-ב, יבשד"ל – בראשית כב:ארלב"ג – בראשית כב:א, ביאור המלות, וביאור הפרשהרשב"ם - בראשית כב:א--------------------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.--------------------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  Our Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

Topic: Rambam and Rashbam at Avraham's Tent-Flap Source Sheet: https://tinyurl.com/y62m5c9g

The first verse of Numbers chapter 20 famously has Miriam "speaking against Moses on account of the Cushite woman he married."  Though I most often hear people say that this means that Miriam was a racist who is complaining that Moses married a foreign black woman (either Tsipporah or a second wife), that is NOT the traditional understanding of the Rabbis.  it's the opposite:  Miriam is standing up on behalf of her black sister-in-law.  Still, the commentaries are frustrating.  I rehearse Rashi, Ibn Ezra, Rashbam, and the Bekhor Shor medieval interpretations as they could be read as full of enlightenment for us now, or as cringe-worthy -- just as Miriam's statement in the first place.  And it's in that fact that we derive our lesson.

The portion of Vayeishev begins by informing us that Jacob now resided in the same land in which his father lived, the Land of Canaan, and then talks about Jacob's son Joseph, and the problems that erupted between Joseph and his older brothers. The commentaries all puzzle over the words used by the verses to describe Jacob’s circumstances, especially the word “Toldot”, which some commentaries want to interpret beyond its literal meaning. Rabbi Dunner offers a compelling range of rabbinic interpretations, including a startling Rashbam, in which Rashi (his own grandfather!) is taken to task for his non-literal interpretations, and also a heartwarming piece by R. Nachman of Breslov, who finds a connection between the early verses of Vayeishev and the festival of Chanukah.

This is a first test to see if this can be of added value to our course. How can we understand the story of the binding of Yitzchak?

Experiencing the Bet Ha'mikdash Kedushah (sanctity) exists in three domains – time, place, and people. Shabbat is the holiest time, the Bet Ha'mikdash is the holiest place, and the kohen gadol is the holiest person. The implication of this concept is that the sanctity of Shabbat resembles the sanctity of the Bet Ha'mikdash . When we begin Shabbat, we enter into an area of time that is no less sacred than the place of the Bet Ha'mikdash . This is why right at the beginning of Shabbat, in the Lecha Dodi hymn, we make mention of the Bet Ha'mikdash : מקדש מלך עיר מלוכה קומי צאי מתוך ההפכה – “The Sanctuary of the King, the city of kingship, arise and leave your state of ruin.” Particularly during the month of Elul, as we prepare for Rosh Hashanah, when we celebrate the מלוכה , G-d's Kingship over the world which is manifest most clearly in the Bet Ha'mikdash , it is worth examining this connection between Shabbat and the Bet Ha'mikdash , and reminding ourselves that we have the opportunity to experience the special kedushah of the Bet Ha'mikdash each and every week, on Shabbat. Appropriately, many of our customs and practices on Shabbat parallel features of the service in the Bet Ha'mikdash . Just as the kohanim wore special garments in the Bet Ha'mikdash , we wear our finest clothing on Shabbat. We light candles in our home on Shabbat just as the kohanim kindled the menorah in the Bet Ha'mikdash . Special bread was placed on the table in the Bet Ha'mikdash , and we prepare special loaves for Shabbat. (Many Kabbalists follow the practice of having twelve loaves on the Shabbat table, corresponding to the twelve loaves on the table in the Bet Ha'mikdash .) The kohanim were required to wash their hands and feet before entering the Bet Ha'mikdash to serve, and halachah requires bathing before Shabbat, minimally washing one's hands and feet. The Leviyim sang songs of praise in the Bet Ha'mikdash as the sacrifices were being offered, and we sing songs of praise on Shabbat. The Sanhedrin used to convene specifically in the area of the Bet Ha'mikdash , in a special chamber called the לשכת הגזית , in order to emphasize the integral connection between the Torah and the Bet Ha'mikdash , and we likewise spend time learning Torah on Shabbat and make a point of speaking words of Torah at the Shabbat table. All these parallels serve to underscore the relationship between Shabbat and Bet Ha'mikdash , and show that Shabbat is to time what the Bet Ha'mikdash is to space. Kiddush as a Song of Praise An especially powerful association between Shabbat and the Bet Ha'mikdash appears in the commentary of the Rashbam to Masechet Pesahim (106a), and demonstrates just how real this concept is, how even as a matter of practical halachah, Shabbat is treated like the Bet Ha'mikdash . The Rashbam cites a fascinating comment of the She'iltit , which was written by the one of the Ge'onim , explaining the essence of kiddush that we recite when we begin the Friday night meal. The She'iltot explained that the kiddush text which we recite is actually a שיר – a song of praise, as we joyfully proclaim that G-d created the world. The Gemara in Masechet Berachot (and in Masechet Arachin) establishes, אין אומרים שירה אלא על היין – song of praise to Hashem is sung only over wine, and for this reason, the She'iltot explained, we must recite kiddush specifically over a cup of wine. To understand the significance of the She'iltot 's remarks, we need to take a closer look at the rule of אין אומרים שירה אלא על היין . Tosafot (in Berachot) raises the question, is it really true that we cannot sing praise to Hashem unless we drink wine? Aren't there numerous occasions when we recite Hallel even without wine? Tosafot answer that this rule refers specifically to offerings on the mizbe'ah (altar) in the Bet Ha'mikdash . The Leviyim would sing in the Bet Ha'mikdash only over wine, and not in the absence of wine. In light of Tosafot 's explanation, the She'iltit 's analysis of kiddush becomes striking. The She'iltit applies the rule of אין אומרים שירה אלא על היין , a rule which is relevant only in the Bet Ha'mikdash , to our Friday night kiddush . This can only be because in the view of She'iltot , every Jewish home attains the status of the Bet Ha'mikdash on Shabbat. Since our homes are all endowed with the special sanctity of the Bet Ha'mikdash , we apply the rule of אין אומרים שירה אלא על היין and require wine for our song of praise, kiddush . When we speak of our homes resembling the Bet Ha'mikdash on Shabbat, some people might dismiss this concept as an exaggeration, or as a poetic depiction of the sanctity of Shabbat. The She'iltit 's comments, however, show us that this concept is very real, even in a strict halachic sense. When we recite kiddush on Friday night, we are standing alongside the altar singing a song of praise to Hashem, and for this reason we require a cup of wine. Once we recognize and appreciate this unique status of kedushah with which Shabbat is endowed, we will treat it with special respect and honor. Kedushah is commonly associated with kavod – respect. For example, the angels in heaven sing each day, קדוש קדוש קדוש ה' צב-אות מלא כל הארץ כבודו – connecting Hashem's special holiness with כבודו – the honor that we must show Him. And thus in reference to Shabbat, the prophet Yeshayahu commands לקדוש ה' מכובד – we must show honor to “the sacred day of Hashem.” The special sanctity of Shabbat requires us to treat the day with honor, just as the special sanctity of Hashem requires us to give Him honor. An enlightening expression of this concept can be found in Rabbi Akiva Eiger's notes to the Shulhan Aruch . The Torah formulates the command of kiddush with the pasuk , זכור את יום השבת לקדשו , which is understood to mean that we must verbally pronounce the sanctity of Shabbat. As such, on the level of Torah obligation, one fulfills his kiddush requirement by proclaiming the sanctity of Shabbat; the requirement to recite kiddush specifically over a cup of wine was enacted by our Sages. Rabbi Akiva Eiger clarifies that one can fulfill the Torah obligation of זכור את יום השבת לקדשו even without reciting the kiddush text, if he notes the special status of Shabbat. Moreover, Rabbi Akiva Eiger goes so far as to say that even wishing somebody “ Shabbat Shalom ” – or, as Ashkenazim greet one another, “Good Shabbos” – fulfills the Torah obligation. Later commentators explain that this greeting fulfills the obligation of זכור את יום השבת לקדשו because people do not normally mention the day when they greet another. It is very rare for somebody to wish his fellow “Good Sunday,” or “Good Wednesday.” Therefore, wishing somebody “Shabbat Shalom” is, in effect, an expression of the special status of Shabbat, and thereby shows honor to Shabbat. Even a simple greeting of “Shabbat Shalom” shows a recognition of the special sacred quality of Shabbat, and thus constitutes a minimal fulfillment of the command of זכור את יום השבת לקדשו . Of course, we should not feel content with a mere greeting, and must show respect to the sanctity of Shabbat by the way we conduct ourselves throughout the entirety of Shabbat. When we recognize the true extent of the kedushah of Shabbat, that it is, without any exaggeration, as sacred as the Bet Ha'mikdash , then we will naturally treat it with the respect that it deserves. We must relish the special privilege we have to experience the sanctity of the Temple Mount and the Bet Ha'mikdash each and every week, and by appreciating the special kedushah of Shabbat, we will be worthy of experiencing also the kedushah of the rebuilt Bet Ha'mikdash , speedily and in our days, amen .

084 Bava Basra 35a- Shitas Rashbam Shtei Shtoros

Uri y Elo revisan una de las historias más tradicionales de Janucá. En este episodio descubren nuevos significados a través de otras fuentes ¿Que quisieron hacer los antiguos maestros al selecciones ciertas historias y al excluir ciertas otras? ıllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllııllıllı For they too were included in that miracle. Rashbam explained that the primary miracle came through their hands: on Purim through Esther; on Chanukah through Yehudit; on Pesach, they were redeemed due to the merit of the righteous women of that generation. Fuente: Tosafot a Meguilá 4a y Kol Bo 44. #Mujer #Fe #Religiosidad #Januca #Luminarias #Aceite #Celebración #Navidad #Macabeos #Espiritualidad #Judith #Decapitación #Feminismo #Misticismo #Espiritualidad

029 Bava Basra 30b- Shitas Rashbam Zovan Minoch Kamei Didi

023 Bava Basra 29b- Shchuni Gavoi Rashbam

And There was Evening and There was Morning (Bereishit 1:5) - The Dispute between Rashbam and Ibn Ezra about Shabbat, by Prof. Meir Martin Lockshin. This shiur was given during the 2018 Tanakh Study Days at Herzog College / Yeshivat Har Etzion.

020 Bava Basra Chazorah- Shitas Rashbam

In our latest episode, Akiva talks about the Rashbam, what makes his commentary so out there, why Artscroll censored a rishon, and why Jack White's solo albums suck. Ancient Crimes are re-examined and new evidence is considered. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/misfit-torah/support

Parshat Bo contains the mitzvah of tefillin. But what is the point of this mitzvah? What does it mean?  A discussion between Rashi and his grandson Rashbam points us to an answer that can help us relate kore deeply to mitzvah.

One of the worst-kept secrets of the right-wing Orthodox world is that texts are sometimes censored to make sure that they adhere with the worldview espoused within that culture. This includes removing the words of some of the greatest rabbinic figures of all time, such as Rashi and the Rashbam, as well as literally forging the statements of important rabbis. Is this practice limited to publishers in the yeshiva world, or do other streams of Judaism do it, as well? How do those who engage in such practices justify it, to themselves and to others? Is there a basis for it in Chazal? Join Scott Kahn for a fascinating discussion about these topics with Professor Marc Shapiro, who holds the Weinberg Chair in Judaic Studies at the University of Scranton, and who authored the definitive study of this phenomenon, Changing the Immutable: How Orthodox Judaism Rewrites Its History. Music: Happy Rock by bensound.com

On this edition of TIS: Despite his campaign promises, President Trump declared, in an interview this weekend, that the US embassy is not moving to Jerusalem anytime soon. TIS shares audio of this and other worrisome statements from the President's interview. Of all the Torah holidays, Succot has the strongest connection to the Land of Israel. Rashi's grandson - the Rashbam, has a fascinating take on the reason we sit in the sukkah and the link to the land. and a great, holiday season, Israeli music mix.

5777-181 Rashbam and Ibn Ezra, by Rav Professor Meir (Martin) Lockshin This shiur was given during the 2017 Tanakh Study Days at Herzog College / Yeshivat Har Etzion.

The case of The Tempter in Deuteronomy speaks of the dangers of being lured into idolatry by your loved ones - friends and family members. We are warned against giving in to their influence. But the commentaries of Rashi and the Rashbam point to other tempting forces in our lives - ones which may be harder to resist.

Might the Joram mentioned in 1 Samuel 8:9-10 be the same as King Jeroboam? In the LXX, Samuel and Kings are grouped together as 1-4 Kingdoms. Did the translators work from a Hebrew version that grouped these books knowing their origins? Or did the translators realize their provenance and group them? Or is it an accident they align with scholarly consensus? The Old-Latin order of the Gospels was Matthew, John, Luke, Mark. Why would Luke be placed before Mark in this order? In his Genesis commentary, Rashbam says that, on a literal reading, the day does not start in the evening, but in the morning. Likewise, he says the commandment of phylacteries in Exodus 13:9 is not to be taken literally. He observed the traditions but merely pointed out they are not literal commandments of the text. Why should this seem controversial to publishers who have censored his work? What are your thoughts on Dr. Marcus Borg and his work. Where do you place the Gospel of Peter in relation to the canonical gospels and do you think it's dependent or independent? And why does the extant text refer only to "the Lord," not "Jesus"? Is it possible that the evangelists had copies of the epistles and used material from them to construct sayings of Jesus? If so, would this count as evidence for the Christ myth theory? The author of the Epistle of Diognetus, in his second chapter, seems to suppose that Jews were monotheists yet sacrificed to idols. How could he be so ignorant about Judaism? Might this passage represent a gentile belief in a heavenly Christ before that sect had merged with a separate Jewish Jesus Movement? Would that support Burton Mack's reconstruction of the early Christian church? Might it even be a pious forgery from the high middle ages?

Come explore the world of parshanut as it is applied to the weekly Torah portion. Each class will focus on the parasha from the perspective of one commentator, his methodology, and historical context. Gain a better understanding of a number of different commentators and a deeper appreciation of learning Tanakh with commentary.

Come explore the world of parshanut as it is applied to the weekly Torah portion. Each class will focus on the parasha from the perspective of one commentator, his methodology, and historical context. Gain a better understanding of a number of different commentators and a deeper appreciation of learning Tanakh with commentary.