Podcasts about rav aharon lichtenstein

This episode of the Tradition Podcast is being released on Rosh Hodesh Iyar, the tenth yahrzeit of Rav Aharon Lichtenstein zt”l. In eulogizing his father-in-law, Rabbi Soloveitchik, R. Lichtenstein observed that the Rav was a “sui generis sage—he bestrode American Orthodoxy like a colossus, transcending many of its internal fissures.” Such could be said about R. Lichtenstein himself, expanding the width of the colossus' stance to include religious life in Israel as well, where he made his home as Rosh Yeshiva of Yeshivat Har Etzion for over 40 years. TRADITION's recently released Spring 2025 contains a section of essays exploring R. Lichtenstein's teachings and thought – and is a complement to our special enlarged winter 2014 issue dedicated to R. Lichtenstein as well (a volume planned as a tribute but whose timing very shortly before his passing meant it was received by our readers as a memorial volume). That issue, guest edited by Yitzchak Blau, Alan Jotkowitz, and Reuven Ziegler, is available in our open-access archives. Now, a decade later, we bring you a never-before published essay by R. Lichtenstein, “Relevance and Reverence” (open access), exploring some of the challenges in Jewish education at the time he first delivered the ideas as a talk in 1984 – and analyzed by Michael S. Berger, Dean of Yeshiva University's Azrieli Graduate School of Education, who writes on the ongoing relevance of “Relevance and Reverence.” In this episode, we talk with Berger about the topics raised in the two essays. Later in the episode we hear from Shlomo Zuckier about his contribution to the volume, revisiting R. Lichtenstein's classic essay, “Does Jewish Tradition Recognize an Ethic Independent of Halakha?” Zuckier, a research associate at the Institute for Advanced Study at Princeton and consulting editor at TRADITION, penned an impressive and sweeping survey of the impact and reception of “Ethic Independent,” which originally appeared 50 years ago. Watch a video version of the recording. Subscribers can access all the content in this new issue at TraditionOnline.org or enjoy the print copy which should be arriving in post boxes in the coming days. In our open-access archives you can find all of R. Lichtenstein's many contributions to TRADITION over the years.The post Rav Lichtenstein's Legacy first appeared on Tradition Online.

Judaism does not value power and might, Rav Mosheh Lichtenstein says—in fact, it abhors it.Co-rosh yeshiva of Yeshivat Har Etzion, Rav Mosheh is a venerated leader in Israel's Religious Zionist world who is unafraid to call out his community's shortfalls. His statements on Israel's religious-political affairs draw ire and praise—a fact-of-life that does not discourage him.Rav Mosheh has been a raam in yeshiva since 1992, and teaches on an array of subjects within Talmud and Jewish thought in Gush Etzion. He is also the eldest son of Rav Aharon Lichtenstein.Now, he joins us to answer 18 questions on Israel, including Religious Zionism, moral failures, and US President Donald Trump.This interview was held on March 11.

In dialogue with Rav Aharon Lichtenstein's reading of this teshuvah in Values and Halakhah

This series is sponsored by our friends Mira and Daniel Stokar.In this episode of the 18Forty Podcast, we talk to Rabbi Michael Rosensweig, a Rosh Yeshiva and the Rosh Kollel of the Beren Kollel Elyon at RIETS, about how we can return as a people to the world of Torah study. Rabbi Rosensweig is the author of the recently published book Mimini Mikhael - Essays on Yom Kippur and Teshuvah, which is the centerpiece of this conversation. In this episode we discuss: How does teaching Torah to a broad audience compare with teaching high-level students?What should we hope to achieve on Yom Kippur?What is the relationship between Rosh Hashanah and Yom Kippur?Tune in to hear a conversation about how a teshuva sheleima begins with a return to the majesty of Torah.Interview begins at 11:47.Rabbi Dr. Michael Rosensweig is a Rosh Yeshiva and the Rosh Kollel of the Beren Kollel Elyon at the Rabbi Isaac Elchanan Theological Seminary (RIETS) at Yeshiva University. Rabbi Rosensweig is one of the foremost Talmudists in the world today, and studied under Rabbi Joseph B. Soleveitchik and Rav Aharon Lichtenstein. Rabbi Rosensweig received his M.A. and Ph.D. in Medieval Jewish History from the Bernard Revel Graduate School of Jewish Studies, where he wrote his dissertation under Rabbi Dr. Haym Soloveitchik. References:Mimini Mikhael - Essays on Yom Kippur and Teshuvah by Rabbi Dr. Michael RosensweigHalakhic Man by Rabbi Joseph B. SoloveitchikSefer Mishnas Avraham by Avraham Aharon Price Sefer Madda by MaimonidesHosea 14Nefesh HaChayim, Gate IV, 31 by Chaim of Volozhin“Elu va-Elu Divre Elokim Hayyim: Halakhic Pluralism and Theories of Controversy” by Michael Rosensweig

In this episode, we speak to Rav Nati Helfgot, who shares his Desert Island Torah, looking at Torah from Rav Joseph B. Soloveitchik, the Netziv and Rav Aharon Lichtenstein.

Recollections of Rav Aharon Lichtenstein zt"l - on His 8th yahrzeit, by Rav Moshe Taragin

In today's audio we'll be discussing whether Shaul should be considered a model humanitarian or a brutal murderer and will be referencing a letter that Rav Aharon Lichtenstein wrote to Menachem Begin after Sabra and Shatila Text for this chapter can be found here: https://www.sefaria.org/I_Samuel.15

In this episode, we speak to Rav Alex Israel, who shares his Desert Island Torah. Using a framework that connects Torah to everyday life and society, Rav Alex looks at pieces from Rambam's Hilkhot De'ot, connecting the teachings of Rav Joseph B. Soloveitchik and Rav Aharon Lichtenstein, Yeshayahu and Zekharia, and Devarim, connecting to the land of Israel.

The Roots of Teshuva: The hidden depths of return and renewal in the thought of Rav Aharon Lichtenstein zt"l  A Mishnat HaRAL Program in memory of David Landes z"l upon his third Yahrzeit. Sunday, Sept 11, 2022 at Cong. Rinat Yisrael, Teaneck NJ. A discussion with Rosh Yeshiva Rav Mosheh Lichtenstein and Rabbi Dr. Benjamin Samuels '92, Rabbi, Cong. Shaarei Tefillah, Newton, MA. Moderated by Rabbi Chaim Strauchler '95, Senior Rabbi, Cong. Rinat Yisrael. With remarks by Dr. Tovah Lichtenstein Dr. David J. Landes z"l learned in Yeshivat Har Etzion over the course of three years during the 1970's. He remained a loyal talmid and committed alumnus of Yeshivat Har Etzion throughout his life, serving as the Chairman of the Board of the Etzion Foundation, and was a parent of Yeshivat Har Etzion and Migdal Oz alumni. An independent scholar, his penetrating studies of contemporary Orthodox Judaism, deeply informed by anthropology, broke new ground in the study of Jewish life.

Today’s day is sponsored by David and Mitzi Geffen in loving memory of David’s father, Dr. Abraham Geffen on his yahrzeit.  Today's daf is sponsored in memory of Rav Aharon Lichtenstein zt"l. Rav and Shmuel disagree regarding whether yibum that is performed in a weaker manner (for example, if it was unwitting) is fully effective or only partially (meaning she would not be allowed to eat truma). Is their debate in a case where she fell to yibum from an engagement or from marriage? Two different versions of the debate are brought and according to each version a statement of Shmuel is brought to show either that he is consistent or that he contradicts himself and a tannaitic source is brought to raise a difficulty against Shmuel. According to the first version, there is a resolution to the difficulty, but according to the second, there is no resolution. Since the braita brought as a difficulty against Shmuel discussed a case of a kohen who became deaf between engagement and marriage, another braita builds on that case – even though the wife cannot eat truma, if they have a child, then she can. What if the child dies? Rabbi Natan and the rabbis disagree about whether or not she can eat truma still. What is the reasoning behind each approach? Raba and Rav Yosef each explain it differently and Abaye raises questions against each of their positions. Rav Sheshet tries to prove from our Mishna as it says “and likewise… those who are disqualified to kohanim, and that is referring to “whether unwitting or intentional, forced or by her will” that a woman who was married to a Yisrael and was raped cannot marry a kohen. But in the end, this word “and likewise” is understood to be referring to something else in the Mishna and can’t be used to prove this. Raba said that if a kohen returns to his wife after she was raped and has relations with her, he receives lashes for having relations with a zona. Why does he not receive lashes for impurity? Or perhaps he does? A different version of Raba’s statement is brought – he is liable to impurity and not for a zona, as a woman who is raped is not considered a zona. If a daughter of a kohen is a divorcee and marries a kohen, or any other woman who is forbidden to marry a kohen, she can no longer eat truma. What if she was only betrothed to him? Or was betrothed and then he died or divorced her before they even got married?  

Today’s day is sponsored by David and Mitzi Geffen in loving memory of David’s father, Dr. Abraham Geffen on his yahrzeit.  Today's daf is sponsored in memory of Rav Aharon Lichtenstein zt"l. Rav and Shmuel disagree regarding whether yibum that is performed in a weaker manner (for example, if it was unwitting) is fully effective or only partially (meaning she would not be allowed to eat truma). Is their debate in a case where she fell to yibum from an engagement or from marriage? Two different versions of the debate are brought and according to each version a statement of Shmuel is brought to show either that he is consistent or that he contradicts himself and a tannaitic source is brought to raise a difficulty against Shmuel. According to the first version, there is a resolution to the difficulty, but according to the second, there is no resolution. Since the braita brought as a difficulty against Shmuel discussed a case of a kohen who became deaf between engagement and marriage, another braita builds on that case – even though the wife cannot eat truma, if they have a child, then she can. What if the child dies? Rabbi Natan and the rabbis disagree about whether or not she can eat truma still. What is the reasoning behind each approach? Raba and Rav Yosef each explain it differently and Abaye raises questions against each of their positions. Rav Sheshet tries to prove from our Mishna as it says “and likewise… those who are disqualified to kohanim, and that is referring to “whether unwitting or intentional, forced or by her will” that a woman who was married to a Yisrael and was raped cannot marry a kohen. But in the end, this word “and likewise” is understood to be referring to something else in the Mishna and can’t be used to prove this. Raba said that if a kohen returns to his wife after she was raped and has relations with her, he receives lashes for having relations with a zona. Why does he not receive lashes for impurity? Or perhaps he does? A different version of Raba’s statement is brought – he is liable to impurity and not for a zona, as a woman who is raped is not considered a zona. If a daughter of a kohen is a divorcee and marries a kohen, or any other woman who is forbidden to marry a kohen, she can no longer eat truma. What if she was only betrothed to him? Or was betrothed and then he died or divorced her before they even got married?  

Class description Urban Legend: “We don't eat giraffes because we don't know where to shecht them!” An Unlikely Story: “Rav Gustman was impressed by the milkman – Rav Aharon Lichtenstein!” Street Torah: “Saying ‘Jesus' is not allowed!” Folk Etymology: “The Satmar sect of Chassidim is from a town whose name means St. Mary!” Don't Know Much About History: “Rashi's pregnant mother was saved when the shul wall miraculously moved!” Misunderstood Text: “The halakhah says a woman shouldn't wear tefillin because she doesn't have a clean body!” Stranger Than Fiction: The “I'm really Amish” story actually happened – with a well-known Chassid.

Join Rabbi Matanky as he talks with Rabbi Taragin about the Yeshivat Har Etzion, the nature of gedolim, Rav Aharon Lichtenstein and much more!

In this episode of the 18Forty Podcast, we sit down with Dr. Aaron Segal, philosophy professor and student of both Rav Aharon Lichtenstein and Alvin Plantinga, to discuss God from the perspective of analytic philosophy. Analytic philosophy is mathematical, breaking claims into small pieces to rigorously analyze the language and concepts. The cost of this approach is its unwieldiness and high standards, which Aaron believes has precluded it from providing a capital-P proof of God’s existence. But one can still reason about God, and though some would claim belief in God is irrational, Aaron thinks its rationality is justified. -What are the approaches one can take to belief in God?-What are the limits of analytic philosophy in talking about God?-What are the limits of a philosophy like Plantinga’s reformed epistemology?-Can one’s knowledge of God be purely experiential?Tune in to hear Aaron talk about both the power and limits of reasoning applied to God.References:Tractatus Logico-Philosophicus by Ludwig WittgensteinKuzari by Yehuda HaLeviMetaphysics by Peter van InwagenAdvice to Christian Philosophers by Alvin PlantingaThe Source of Faith is Faith Itself by Rav Aharon Lichtenstein"The Source of Faith..." Examined by Aaron SegalKurt Godel's ontological argument - https://plato.stanford.edu/entries/ontological-arguments/#GodOntArgScholarly Mentions:Rav Aharon Lichtenstein, Alvin Plantinga, Kurt Godel, Bertrand Russel, Ludwig Wittgenstein, Yehuda HaLevi, David Hilbert, Immanuel Kant, David Chalmers, Georg Cantor, John Locke, David Hume, David Johnson (YU) For more, visit https://18forty.org/topics/god. Dr. Aaron Segal is a lecturer in the Department of Philosophy at the Hebrew University of Jerusalem, and formerly taught philosophy in Yeshiva University. Aaron received his doctorate from the University of Notre Dame, where Alvin Plantinga was one of his thesis directors. He has co-authored and co-edited books on Jewish philosophy, such as Jewish Philosophy in an Analytic Age. Aaron is masterful in his knowledge and comfort in the profound questions of analytic philosophy, and also received Semicha from the Chief Rabbinate in Israel.

Join Rabbi Matanky as he speaks with Rabbi Mosheh Lichtenstein about politics and the rabbinate, memories of his father Rav Aharon Lichtenstein ztz"l, and his grandfather, Rav Solovetichik ztz"l and the challenges facing Religious Zionism in Israel

In this episode, we examine how Torah is misused by Jewish abortion advocates to justify unlimited abortion rights. We begin by studying Power Point slide #17 Misuse Of Torah Language and slide #18 What Does Rabbi Nachman Say? One of the most widely corrupted verses is Exodus 21:22-25, a consideration of the fines imposed by an act of involuntary manslaughter. We generally see a corrupted interpretation of this text, one in which the unborn child is given less value than a born person. It is this difference in value that abortion advocates partly base their premise that Judaism endorses unlimited abortion. Rabbi Shlomo Nachman corrects this corrupted misinterpretation with a sound, halachic version with the correct translation from the original language which clearly shows that Judaism gives the unborn child fully human status and the same protections and respect as all other people. We comment on the Yahrzeit of Rabbi Aharon Lichtenstein, OB"M, whose remarks on abortion we capture on our rabbis page on our website. Next, we meditate on Rabbi Nachman's practice of the 20th day of the Omer count. This lovely pray emphasizes the need to grow our compassion as HaShem would have us, and we ask our listeners to show compassion for the defenseless innocent child in the womb by supporting its growth and safety.  We recognize this day in Jewish history, Israeli Independence Day. The State of Israel serves as a sanctuary for all Jews, a place where the right to life is protected; however, the unborn child in Israel is not included in this right to life or sanctuary. Israel has a very liberal tax payer funded abortion program. We pray that the citizens of Israel correct this misguided error and provide sanctuary to unborn children, too. Aired 4/29/20.  The Enduring Legacies of Rav Aharon Lichtenstein https://www.ou.org/life/inspiration/the-enduring-legacies-of-rav-aharon-lichtenstein/ Pro-Life Rabbis https://jewishprolifefoundation.org/rabbis Counting the Nightly Omer 20th day https://learnemunah.com/holidays/omercount.html. For Info, Help & Healing please visit jewishprolifefoundation.org

Rabbi Kivelevitz leads a ZOOMShiur that discovers in the words of some Ashkenazi Rishonim the nascent perspective of animals as items of enjoyable utility for humans.Rav Shimshon of Sens , Rav Yosef Bechor Shor,and Rav Chaim Ohr Zerua all suggest that Halacha should not consider them Muktzeh on Shabbas.Kivelevitz connects these strands with the statements of Psak and direction given by Rav Moshe Feinstein,Rav Shlomo Zalman Auerabach,Rav Mordechai Eliyahu,and Rav Aharon Lichtenstein that should usher in a lifting of the Muktzah Ban on household pets.The episode concludes with a survey of the history of responsa dealing with allowing a blind person to enter the synagogue with his seeing -eye dog and highlights the forward empowering stance of Rav Moshe Feinstein towards persons with disabilities.Kivelevitz provides the background for the unusual civil court case that Rav Yosef Dov Soloveichick of Boston was called on to provide expert advice.Please leave us a review or email us at ravkiv@gmail.comfind out more about this podcast fromyeshivaofnewark.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 Kivelevitz leads a ZOOM Shiur that discovers in the words of some Ashkenazi Rishonim the nascent perspective of animals as items of enjoyable utility for humans.Rav Shimshon of Sens , Rav Yosef Bechor Shor,and Rav Chaim Ohr Zerua all suggest that Halacha should not consider them Muktzeh on Shabbas.Kivelevitz connects these strands with the statements of Psak and direction given by Rav Moshe Feinstein,Rav Shlomo Zalman Auerabach,Rav Mordechai Eliyahu,and Rav Aharon Lichtenstein that should usher in a lifting of the Muktzah Ban on household pets.The episode concludes with a survey of the history of responsa dealing with allowing a blind person to enter the synagogue with his seeing -eye dog and highlights the forward empowering stance of Rav Moshe Feinstein towards persons with disabilities.Kivelevitz provides the background for the unusual civil court case that Rav Yosef Dov Soloveichick of Boston was called on to provide expert advice.Please leave us a review or email us at ravkiv@gmail.comfind out more about this podcast fromyeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information.

In the first-ever episode of the Koren Podcast, we sit down with Rabbi Reuven Ziegler to talk about approaching times of crisis. Rabbi Ziegler gives us unparalleled insight into the hashkafa of Rav Joseph B. Soloveitchik (the Rav), and Rav Aharon Lichtenstein and how each approached life's most challenging times. We see how we can learn from these two Torah giants to gain strength in these difficult times.Rabbi Reuven Ziegler is Director of Research at the Toras HoRav Foundation, Founder and Editor-in-Chief of Yeshivat Har Etzion's Koschitzky Virtual Beit Midrash, Editorial Director of Koren Publishers and Chair of the Editorial Board of Maggid Books.Get 10% off On Repentance by Rabbi Joseph B. Soloveitchik (Adapted and Edited by Pinchas H. Peli) and By His Light by Rabbi Aharon Lichtenstein with code PODCAST here: https://bit.ly/2V2cpXq

Weeks of lockdown, quarantine and social distancing has generated a reexamination of society's dress codes across the gamut of industry, social services and politics.in this episode the Rabbis debate whether a cudgel and chisel should be taken to the firmly established expectations of appearance in the Orthodox world.Rabbi Worch cites the mantra of the Sefer HaChinuch how persons are altered by consistent external actions into elevated noble beings.Rabbi Kivelevitz dismisses the application of the Chinuch's social theory to inherently illogical strictures, and argues for Rabbanim and Talmidim to be revered or vilified due to their behavior, and not beard length or shirt color.He cites Rav Aharon Lichtenstein as a paradigm of a Gadol,lamdan and Tzadik who did not sport a beard even in his later years when he was recognized as the leader of Dati Leumi Judaism,and respected in all corners of the Yeshiva intellectual world.Worch feels that it was precisely due to Lichtenstein's superior mind and moral character that he could dispense with the norms of culture, while the general populace needs to adhere and support what has arisen organically as the expected uniform for the field of endeavor and community a person chooses to be a part of.Kivelevitz feels that Lichtenstein should serve as an example that we should return to a pre World War II model, where the goatees and light colored suits that adorned the Lithuanian Yeshiva students and their Rabbinic mentors, thrived alongside the long beards and severe black frocks of the insular Chasidic community.The loosening of what are often arbitrary demands of appearance,can lead to the incorporation of a much larger swath of committed persons into a unified Klal Yisroel.Please leave us a review or email us at ravkiv@gmail.comfind out more about this podcast fromyeshivaofnewark.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.

Weeks of lockdown, quarantine and social distancing has generated a reexamination of society's dress codes across the gamut of industry, social services and politics.in this episode the Rabbis debate whether a cudgel and chisel be taken to the firmly established expectations of appearance in the Orthodox world.Rabbi Worch cites the mantra of the Sefer HaChinuch how persons are altered by consistent external actions into elevated noble beings.Rabbi Kivelevitz dismisses the application of the Chinuch's social theory to inherently illogical strictures, and argues for Rabbanim and Talmidim to be revered or vilified due to their behavior, and not beard length or shirt color.He cites Rav Aharon Lichtenstein as a paradigm of a Gadol,lamdan and Tzadik who did not sport a beard even in his later years when he was recognized as the leader of Dati Leumi Judaism,and respected in all corners of the Yeshiva intellectual world.Worch feels that it was precisely due to Lichtenstein's superior mind and moral character that he could dispense with the norms of culture, while the general populace needs to adhere and support what has arisen organically as the expected uniform for the field of endeavor and community a person chooses to be a part of.Kivelevitz feels that Lichtenstein should serve as an example that we should return to a pre World War II model, where the goatees and light colored suits that adorned the Lithuanian Yeshiva students and their Rabbinic mentors, thrived alongside the long beards and severe black frocks of the insular Chasidic community.The loosening of what are often arbitrary demands of appearance,can lead to the incorporation of a much larger swath of committed persons into a unified Klal Yisroel.Please leave us a review or email us at ravkiv@gmail.comfind out more about this podcast fromyeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information.

Rabbi Mark Gottlieb is Senior Director of the Tikvah Fund and founding Dean of the Tikvah and Maimonides Scholars at Yale University. Prior to joining Tikvah, Rabbi Gottlieb served as Head of School at Yeshiva University High School for Boys and Principal of the Maimonides School in Brookline, MA.His writing has appeared inFirst Things,Public Discourse,the University Bookman,the Algemeiner,andthe Jewish Review of Books. Rabbi Gottlieb is a member of the Orthodox Forum Steering Committee and serves on the Editorial Committee ofTradition: A Journal of Orthodox Jewish Thought.As theseParshiosintroduce the concepts ofChukimandMishpatim, specifically as they relate to the laws that govern sexual behavior, Rabbi Gottlieb presents a cogent examination of the traditional terminology ofChokandMishpatand how they have been understood over the centuries.Beginning with salient passages in the Talmud, Rabbi Gottlieb examines the definitions offered bySaadia Gaonas well as the nuanced usage made by theRambamin his commentary to theMishnaand inMishneh Torah.Rejecting the archaic translations that still hang cumbersomely around these crucial terms, Gottlieb looks to the definitions used by the Talmud, especially the phraseדין הוא שיכתבas being open to two competing interpretations.While acknowledging that the formulations of thinkers as important as Rav Aharon Lichtenstein and Rabbi David Novak as equatingMishpatwith completely organic Natural Law has been useful for reading the Torah system against the backdrop of a more universal lens, Gottlieb recognizes that the approach of seeingMishpatimas Divine Directives, whose logical hooks lend themselves to become chains of utilitarian limits on a society through common consensus, is likely more of a piece with what the term Biblically implies.In our post-modern time both traditional approaches toMishpatimandChukimare in danger of being rejected by theZeitgeist, which could render the categories obsolete, Gottlieb suggests.He therefore puts forth a nuanced idea championed by Rabbi Menachem Schrader that these categories are fluid, and one generation'sMishpatcan become another'sChokand vice versa.Rabbi Gottlieb finds a strong traditional precedent for Schrader's idea in the words of the Piasecne Rebbe inChovas HaTalmidim, where he describes how the emotional and intellectual comfort withMishpat, can be channeled through deep fervor into anyChok, giving the Jew who submits to the complex detail of ceremonial or sacrificial law the overlay of a child wanting to kiss his heavenly Father on the mouth.The Yeshiva of Newark @IDT is proud to partner with Rabbi Gottlieb in sharing his insightsand thoughtsto as wide an audience as possible .We thank the Tikvah Fund for use of this materialPlease visithttp://tikvahfund.orgto discover the richness of the programs and educational opportunitiesoffered by that institution as well as scintillating lectures and interviewsPlease leaveusa review or email us atravkiv@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 Mark Gottlieb is Senior Director of the Tikvah Fund and founding Dean of the Tikvah and Maimonides Scholars at Yale University. Prior to joining Tikvah, Rabbi Gottlieb served as Head of School at Yeshiva University High School for Boys and Principal of the Maimonides School in Brookline, MA.His writing has appeared in First Things, Public Discourse, the University Bookman, the Algemeiner, and the Jewish Review of Books. Rabbi Gottlieb is a member of the Orthodox Forum Steering Committee and serves on the Editorial Committee of Tradition: A Journal of Orthodox Jewish Thought.As these Parshios introduce the concepts of Chukim and Mishpatim, specifically as they relate to the laws that govern sexual behavior, Rabbi Gottlieb presents a cogent examination of the traditional terminology of Chok and Mishpat and how they have been understood over the centuries. Beginning with salient passages in the Talmud, Rabbi Gottlieb examines the definitions offered by Saadia Gaon as well as the nuanced usage made by the Rambam in his commentary to the Mishna and in Mishneh Torah.Rejecting the archaic translations that still hang cumbersomely around these crucial terms, Gottlieb looks to the definitions used by the Talmud, especially the phraseדין הוא שיכתבas being open to two competing interpretations.While acknowledging that the formulations of thinkers as important as Rav Aharon Lichtenstein and Rabbi David Novak as equating Mishpat with completely organic Natural Law has been useful for reading the Torah system against the backdrop of a more universal lens, Gottlieb recognizes that the approach of seeing Mishpatim as Divine Directives, whose logical hooks lend themselves to become chains of utilitarian limits on a society through common consensus, is likely more of a piece with what the term Biblically implies. In our post-modern time both traditional approaches to Mishpatim and Chukim are in danger of being rejected by the Zeitgeist, which could render the categories obsolete, Gottlieb suggests.He therefore puts forth a nuanced idea championed by Rabbi Menachem Schrader that these categories are fluid, and one generation's Mishpat can become another's Chok and vice versa.Rabbi Gottlieb finds a strong traditional precedent for Schrader's idea in the words of the Piasecne Rebbe in Chovas HaTalmidim, where he describes how the emotional and intellectual comfort with Mishpat, can be channeled through deep fervor into any Chok, giving the Jew who submits to the complex detail of ceremonial or sacrificial law the overlay of a child wanting to kiss his heavenly Father on the mouth.The Yeshiva of Newark @IDT is proud to partner with Rabbi Gottlieb in sharing his insights and thoughts to as wide an audience as possible . We thank the Tikvah Fund for use of this material Please visithttp://tikvahfund.org to discover the richness of the programs and educational opportunitiesoffered by that institution as well as scintillating lectures and interviewsPlease leave us a review or email us at ravkiv@gmail.com For more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information.

Rav Aharon Lichtenstein, zt’l, on the Response to Suffering, A Presentation in Commemoration of his Fifth Yahrtzeit, 3 Iyar, 5780, by Rabbi Michael Taubes '77. Click here for a source sheet. Rosh Yeshiva at the Rabbi Isaac Elchanan Theological Seminary (RIETS) of Yeshiva University and at the Marsha Stern Talmudical Academy–Yeshiva University High School for Boys. He is also the spiritual leader of Congregation Zichron Mordechai in Teaneck, New Jersey, delivering regular Shiurim and lectures both there and at the Beis Medrash of Bergen County. Thank you Rabbi Taubes for sharing this shiur with us.  

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.In this Shiur, given in late 2017 at Yeshivat Eretz HaTzvi in Yerushalayim -Rabbi Klapper tackles the Halachic issues and responsibilities of seniors dealing with various stages of dementia, sufferers of manic depression, people dealing with extreme paranoia, individuals with antiscocial personality disorder, persons with autism,and down syndrome children.Drawing from actual shailos asked to him,Rabbi Klapper explores whether the Megilah can be read with a Bracha to the Alzheimer afflicted Holocaust survivor,or whether the young woman who was deathly certain the whole Shul was out to strangle her had fulfilled her responsibility to hear Shofar.He also shines a legalistic lens on the common practice of having Bar Mitzvah celebrations replete with Brachos on the Torah for developmentally disabled children who had reached the age of majority.Beginning with an exploration of the concept of "Gadol HaMetzuvah VeOseh....",and the emphatic articulation of Rav Aharon Lichtenstein on the seminal importance that Judaism assigns to being in a relationship to a Commander,touching on the comments of Tosfos in Kedushin who introduces the idea of the "transgressive thrill" that only effects ones who have the obligation,the Rabbi then leads his engaged listeners into asking for themselves if they are comfortable with solutions like those proposed by Rav Chaim Pinchas Scheinberg,that encourage society to support Halachic behavior for these persons due to the principle of Kavod HaBrios,while leaving them in truth without any real obligations.Working off the Eretz HaTzvi Yeshiva students' responses,Rabbi Klapper suggests a framework for creating a Rabbinic Chiyuv for society's sake ,modeled on the Torah's own exemptions for women in Mitzvos aseh She Hazman Grama for the better of the home foundation.He finds precedent for this in the position of Tosfos in Megillah 24 who writes in regards to Rebbe Yehuda Bar illai's opinion that ואפילו נסתמא משנולד מכל מקום חייב הוא מדבנן שלא יהא כנכרי ולא יהא נוהג בו דת יהודי כללHe introduces the ingenious question of Rav Mordechai Feinstein(Rav Moshe's brother)of how someone who is exempt from Mitzvos,can still be bound by the Lo Sosur exhortation from God to follow the legislation enacted by the Rabbis,and leads the class in reading and appreciating the brilliant answer offered that has such consequence.As he approaches the solutions to the thorny problems laid out,Rabbi Klapper treats the Talmidim to quicksilver flashes of the formulations of the Minchas Chinuch in regards to a Child's obligations concerning his inherited slaves circumcision in order to take part in the eating of the Paschal Lamb,and Rav Yaakov Chagiz's logical path in sanctioning the murder of a Shoteh who is Patur in Mitzvos.He concludes with an alternative of the standard text in Rosh haShana 28 preserved by Rashi,of one who blows Shofar to exorcise a demon,where the obligation is fulfilled,despite the clear mental distress the Tokea is enveloped in-which should exclude any level of discharging his Mitzvah .Using a principle put forth by Rav Betzalel Zev Shafran that distinguishes between one overwhelmed completely by mental illness to one who evinces insight into their situation,and struggle to fulfill commandments despite the "Shed" that hounds them,Rabbi Klapper leaves his audience with the tools to navigate this extremely important and in many ways uncharted area of Jewish Law.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 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. In this Shiur, given in late 2017 at Yeshivat Eretz HaTzvi in Yerushalayim -Rabbi Klapper tackles the Halachic issues and responsibilities of seniors dealing with various stages of dementia, sufferers of manic depression, people dealing with extreme paranoia, individuals with antiscocial personality disorder, persons with autism,and down syndrome children.Drawing from actual shailos asked to him,Rabbi Klapper explores whether the Megilah can be read with a Bracha to the Alzheimer afflicted Holocaust survivor,or whether the young woman who was deathly certain the whole Shul was out to strangle her had fulfilled her responsibility to hear Shofar.He also shines a legalistic lens on the common practice of having Bar Mitzvah celebrations replete with Brachos on the Torah for developmentally disabled children who had reached the age of majority.Beginning with an exploration of the concept of "Gadol HaMetzuvah VeOseh....",and the emphatic articulation of Rav Aharon Lichtenstein on the seminal importance that Judaism assigns to being in a relationship to a Commander,touching on the comments of Tosfos in Kedushin who introduces the idea of the "transgressive thrill" that only effects ones who have the obligation,the Rabbi then leads his engaged listeners into asking for themselves if they are comfortable with solutions like those proposed by Rav Chaim Pinchas Scheinberg,that encourage society to support Halachic behavior for these persons due to the principle of Kavod HaBrios,while leaving them in truth without any real obligations.Working off the Eretz HaTzvi Yeshiva students' responses,Rabbi Klapper suggests a framework for creating a Rabbinic Chiyuv for society's sake ,modeled on the Torah's own exemptions for women in Mitzvos aseh She Hazman Grama for the better of the home foundation.He finds precedent for this in the position of Tosfos in Megillah 24 who writes in regards to Rebbe Yehuda Bar illai's opinion that ואפילו נסתמא משנולד מכל מקום חייב הוא מדבנן שלא יהא כנכרי ולא יהא נוהג בו דת יהודי כללHe introduces the ingenious question of Rav Mordechai Feinstein(Rav Moshe's brother)of how someone who is exempt from Mitzvos,can still be bound by the Lo Sosur exhortation from God to follow the legislation enacted by the Rabbis,and leads the class in reading and appreciating the brilliant answer offered that has such consequence.As he approaches the solutions to the thorny problems laid out,Rabbi Klapper treats the Talmidim to quicksilver flashes of the formulations of the Minchas Chinuch in regards to a Child's obligations concerning his inherited slaves circumcision in order to take part in the eating of the Paschal Lamb,and Rav Yaakov Chagiz's logical path in sanctioning the murder of a Shoteh who is Patur in Mitzvos.He concludes with an alternative of the standard text in Rosh haShana 28 preserved by Rashi,of one who blows Shofar to exorcise a demon,where the obligation is fulfilled,despite the clear mental distress the Tokea is enveloped in-which should exclude any level of discharging his Mitzvah .Using a principle put forth by Rav Betzalel Zev Shafran that distinguishes between one overwhelmed completely by mental illness to one who evinces insight into their situation,and struggle to fulfill commandments despite the "Shed" that hounds them,Rabbi Klapper leaves his audience with the tools to navigate this extremely important and in many ways uncharted area of Jewish Law.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.

Download Talmud_Chagiga_Daf_Hashavua_3a_to_3b.MP3 Two articles by Rav Aharon Lichtenstein, zt'l, regarding Talmud Torah for women:https://www.lookstein.org/professional-dev/torah-study-women/https://webcache.googleusercontent.com/search?q=cache:JZm_agjDHtQJ:https://thelehrhaus.com/commentary/women-talmud-study-and-avodat-hashem/+&cd=1&hl=en&ct=clnk&gl=us&client=safari

Rabbi Klavan a student of Rav Aharon Lichtenstein, guides the class through many fundamentals of what Rav Soloveichick developed over the course of his years of explaining the Kinos and the intent of this saddest day in the Jewish calender.For 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 Klavan a student of Rav Aharon Lichtenstein, guides the class through many fundamentals of what Rav Soloveichick developed over the course of his years of explaining the Kinos and the intent of this saddest day in the Jewish calender.For more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information.

Dr. Adam S. Ferziger, S.R. Hirsch Chair for Research of the Torah and Derekh Erez Movement in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, speaks with Shlomo Zuckier about Rav Aharon Lichtenstein’s “fragmentary Judaism” and his ideas about how observant Jews should relate to non-observant Jews. Dr. Ferziger describes Lichtenstein’s approach as being “distinctive among major Orthodox figures, in that he demonstrates far greater appreciation and effort to acknowledge positive elements in the positions of other Jews than his predecessors.”

In 2017 we looked to Rav Aharon Lichtenstein to explain an unusual connection between Eretz Yisrael and the Mitzvah of Tzedaka.

In Tribute to Rav Aharon Lichtenstein, interview with YU's Rav Dovid Miller, aired on IBA english news, Motzaei Shabbat March 1, 2014

Jeffrey Saks an Reuven Ziegler discuss 4 new books by and about the Roshei Yeshiva of Har Etzion - Rav Yehuda Amital zt"l and Rav Aharon Lichtenstein shlit"a.

Jeffrey Saks an Reuven Ziegler discuss 4 new books by and about the Roshei Yeshiva of Har Etzion - Rav Yehuda Amital zt"l and Rav Aharon Lichtenstein shlit"a.