Podcasts about rav soloveitchik

What does it take to go from learning Torah to owning your unique chelek in Torah—and maybe even publishing it?In this powerful return to Shtark Tank, Rav Tzvi Goldstein joins us for a deep and practical conversation about writing, editing, publishing, and most of all—developing a personal connection to Torah that lasts beyond Yeshiva.Why your unique Torah insight matters—and why you might not have permission to keep it to yourselfHow Rav Hirsch and Rav Soloveitchik's hashkafos shaped Rav Tzvi's own Torah worldviewWriting as a spiritual discipline: not just for clarity, but for growth and legacyWhat to do before you publish (and how much it really costs)Behind the scenes of editing seforim for Rabbanim and laymen alikeWhy Substack might be the best starting point for sharing your TorahAnd yes—why your writing doesn't have to wait until you're 60Best Quotes“If you really have a unique Torah idea… you don't have permission to keep it to yourself.”“Writing isn't just expression—it's clarity, chazara, and connection.”“Publishing a sefer isn't just about ego or status. It's about celebrating Torah—with yourself, your family, and your community.”Thinking of Publishing?Rav Tzvi breaks down the entire process:Content edit → Copy edit → Proofread → Typesetting → Final read-through → Print or publish online.Whether you go with a major publisher or self-publish, he offers tips, costs, and what to expect—without the smoke and mirrors.For More from Rav TzviCheck out this substack post on the same topicOrder Rav Tzvi's book Halachic Worldviews

In this 3-part course, we will explore key ideas about teshuvah, repentance, in Rabbi Joseph Soloveitchik's theology. Taking his lectures in On Repentance as our jumping off point, we will weave them together with texts from across his writings to see the full picture of his ideas. Class 1: Be Your Own Messiah: Teshuvah as Self-Creation and Self-Redemption Teshuvah = Freedom. But how? And why? This enigmatic equation sets Rav Soloveitchik off on a journey, from the classic texts of the Rambam to modern conceptions of time and the self. Rejecting forms of teshuvah based on feeling bad about the past, he describes a model of teshuvah that is future-oriented and activist in nature. Teshuvah, Rav Soloveitchik argues, is key to freeing ourselves from a deterministic, deadening sense of time, and opening up revolutionary new possibilities in our lives. Class 2: Waking Up from Modernity: Teshuvah as Self-Awareness and Realism How do we realize that we need to do teshuvah? How do we realize we need to change without yet having changed? For Rav Soloveitchik, this problem lies at the heart of what it means to be a Jew in the modern era. Modernity has brought many blessings on both the Jews and the world as a whole, but it has also brought on numerous catastrophes. In this class, we will see how the problem of “waking up” from our routine ways of thinking about ourselves and the world—being self-critical and realistic—is key to avoiding the sins and idolatries inherent to human potential. Class 3: Spiritual Exile and Political Redemption: Teshuvah Beyond the Individual Teshuvah is often thought of as a spiritual endeavor of the individual Jew. There is another form of teshuvah, however: the teshuvah of the collective. Starting from the laws of communal sacrifices which atone for communal sin, Rav Soloveitchik depicts sin, exile, and redemption as a historical drama culminating in but—not exhausted by—a Jewish state. Imagining the Jewish people as a single being—an organic whole—he says that teshuvah must go beyond the actions of individuals and be realized in the life of the nation. On the national level, sin alienates us from our national self and leads to exile from the land, and redemption will mean returning to ourselves and to our land. This means a return to Jewish sovereignty, but also to a critical distance from it: sovereignty can never become all of what it means to be Jewish.

In this 3-part course, we will explore key ideas about teshuvah, repentance, in Rabbi Joseph Soloveitchik's theology. Taking his lectures in On Repentance as our jumping off point, we will weave them together with texts from across his writings to see the full picture of his ideas. Class 1: Be Your Own Messiah: Teshuvah as Self-Creation and Self-Redemption Teshuvah = Freedom. But how? And why? This enigmatic equation sets Rav Soloveitchik off on a journey, from the classic texts of the Rambam to modern conceptions of time and the self. Rejecting forms of teshuvah based on feeling bad about the past, he describes a model of teshuvah that is future-oriented and activist in nature. Teshuvah, Rav Soloveitchik argues, is key to freeing ourselves from a deterministic, deadening sense of time, and opening up revolutionary new possibilities in our lives. Class 2: Waking Up from Modernity: Teshuvah as Self-Awareness and Realism How do we realize that we need to do teshuvah? How do we realize we need to change without yet having changed? For Rav Soloveitchik, this problem lies at the heart of what it means to be a Jew in the modern era. Modernity has brought many blessings on both the Jews and the world as a whole, but it has also brought on numerous catastrophes. In this class, we will see how the problem of “waking up” from our routine ways of thinking about ourselves and the world—being self-critical and realistic—is key to avoiding the sins and idolatries inherent to human potential. Class 3: Spiritual Exile and Political Redemption: Teshuvah Beyond the Individual Teshuvah is often thought of as a spiritual endeavor of the individual Jew. There is another form of teshuvah, however: the teshuvah of the collective. Starting from the laws of communal sacrifices which atone for communal sin, Rav Soloveitchik depicts sin, exile, and redemption as a historical drama culminating in but—not exhausted by—a Jewish state. Imagining the Jewish people as a single being—an organic whole—he says that teshuvah must go beyond the actions of individuals and be realized in the life of the nation. On the national level, sin alienates us from our national self and leads to exile from the land, and redemption will mean returning to ourselves and to our land. This means a return to Jewish sovereignty, but also to a critical distance from it: sovereignty can never become all of what it means to be Jewish.

In this 3-part course, we will explore key ideas about teshuvah, repentance, in Rabbi Joseph Soloveitchik's theology. Taking his lectures in On Repentance as our jumping off point, we will weave them together with texts from across his writings to see the full picture of his ideas. Class 1: Be Your Own Messiah: Teshuvah as Self-Creation and Self-Redemption Teshuvah = Freedom. But how? And why? This enigmatic equation sets Rav Soloveitchik off on a journey, from the classic texts of the Rambam to modern conceptions of time and the self. Rejecting forms of teshuvah based on feeling bad about the past, he describes a model of teshuvah that is future-oriented and activist in nature. Teshuvah, Rav Soloveitchik argues, is key to freeing ourselves from a deterministic, deadening sense of time, and opening up revolutionary new possibilities in our lives. Class 2: Waking Up from Modernity: Teshuvah as Self-Awareness and Realism How do we realize that we need to do teshuvah? How do we realize we need to change without yet having changed? For Rav Soloveitchik, this problem lies at the heart of what it means to be a Jew in the modern era. Modernity has brought many blessings on both the Jews and the world as a whole, but it has also brought on numerous catastrophes. In this class, we will see how the problem of “waking up” from our routine ways of thinking about ourselves and the world—being self-critical and realistic—is key to avoiding the sins and idolatries inherent to human potential. Class 3: Spiritual Exile and Political Redemption: Teshuvah Beyond the Individual Teshuvah is often thought of as a spiritual endeavor of the individual Jew. There is another form of teshuvah, however: the teshuvah of the collective. Starting from the laws of communal sacrifices which atone for communal sin, Rav Soloveitchik depicts sin, exile, and redemption as a historical drama culminating in but—not exhausted by—a Jewish state. Imagining the Jewish people as a single being—an organic whole—he says that teshuvah must go beyond the actions of individuals and be realized in the life of the nation. On the national level, sin alienates us from our national self and leads to exile from the land, and redemption will mean returning to ourselves and to our land. This means a return to Jewish sovereignty, but also to a critical distance from it: sovereignty can never become all of what it means to be Jewish.

What happened to all the students of Avraham and Sarah? This episode unpacks that question and the surprising depth behind the answer—revealing a timeless lesson about the limits of inspiration without structure. Through the lens of gevurah (discipline), we explore how to anchor our growth in action, support others without fostering dependence, and move from emotional sparks to lasting spiritual foundations. Drawing from Chazal and modern thinkers like Rav Dessler and Rav Soloveitchik, this is a call to turn inspiration into real, lasting change—one mitzvah at a time.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.

MRC Pesach Yom Iyun 5785 - Rabbi Yehoshua Bienenfeld - Insights of Rav Soloveitchik on the Haggada by Shapell's Rabbeim

Kohelet chapters 1 and 2: a different darkness to Eicha. Not suffering and persecution but the meaninglessness of abundance. I introduce the book and how the Sages struggled with Kohelet's proposition while Ilana uses ch.2 to think about our responsibility to future generations.In arguing for the contemporary relevance of Kohelet to our modern predicament I quote at length from Rav Soloveitchik. Here is the full piece:Rabbi Joseph B. Soloveitchik, Worship of the Heart, p.38Man is bored. Hundreds of millions of dollars are spent on his entertainment and amusement. He pays enormous sums to anyone who can elicit a smile from him and make him forget his daily worries. What are these worries? Poverty, sickness, persecution, physical pain? None of these. His main worry is existence itself. He is dissatisfied with what he is doing, with his job, trade or profession. He hates the routine of getting up at 7, catching the 7:45 train, and arriving at the office, where one meets the same people and discusses the same affairs. He finds no joy in what he is doing; he wants to free himself from his daily obligations and activities. He resents the repetition, which is basically a natural phenomenon. He is the most miserable of creatures because he is confined to a cyclic existence which keeps on retracing its steps afresh; for he knows what he is going to do next and what is expected of him. He travels to far-off places, because he is tired of his hometown, with its familiar surroundings, and he engages in an incessant quest for new experiences and stimuli… He soon realizes that whatever he was looking for does not exist and he comes home, back to his old surroundings and duties. He chases a mirage that recedes endlessly upon his approach.https://www.sefaria.org/Ecclesiastes.1?lang=bi

Iyov 36 and 37: Elihu's final speech - the fourth and final argument of the fourth and final friend - according to many of the medieval commentators, it is the speech that finally presents the appropriate response to Iyov's sufferings.Rabbi Gamliel Shmalo, in a masterful third installment on Elihu, channels Rav Soloveitchik's Kol Dodi Dofek develops the idea that suffering should direct our attention to the future rather than to the past - an idea that Iyov and Eliphaz for all their differences have failed to understand. Text here: https://www.sefaria.org/Job.36?lang=bi, https://www.sefaria.org/Job.37?lang=bi

Rav Soloveitchik on Teshuva (6): Erasing our Past or Elevating It? by Rav Dovid Gottlieb Sixth in a series of mini-shiurim on R Soloveitchik's approach to Teshuva based on his famous and incredible sefer Al HaTeshuva.  How should we relate to our sinful past? Does teshuva require me to "amputate" my past experiences and memories?  (This is my favorite piece in the whole sefer - it changed my life when I first learned it 30 years ago. for real.)

Rav Soloveitchik on Teshuva (5): The Two Dimensions of Teshuva, by Rav Dovid Gottlieb Fifth in a series of mini-shiurim on R Soloveitchik's approach to Teshuva based on his famous and incredible sefer Al HaTeshuva. Part 2 of our discussion of the second essay in the sefer. Is Teshuva an "obligation of the heart" or is there a required action?

Rav Soloveitchik on Teshuva (4): Is Teshuva a Mitzva? Must I Repent? by Rav Dovid Gottlieb Fourth in a series of mini-shiurim on R Soloveitchik's approach to Teshuva based on his famous and incredible sefer Al HaTeshuva. Part 1 of our discussion of the second essay in the sefer. If a person sins MUST he / she do teshuva or is that something that can be done of one wants? In other words, if I sin and don't do teshuva, is that a 2nd sin (because I am obligated to do teshuva) or is it merely 1 sin with a missed opportunity to get forgiven for that sin??

Rav Soloveitchik on Teshuva (3): Do We Deserve to be Forgiven If We Do Teshuva? by Rav Dovid Gottlieb Third in a series of mini-shiurim on R Soloveitchik's approach to Teshuva based on his famous and incredible sefer Al HaTeshuva Is the forgiveness promised if we do teshuva a result of Hashem's Midat HaRachachamim or Midat HaDin? The Rav addresses this - and other fascinating questions - as we conclude the 1st essay in 'Al HaTeshuva'.

Rav Soloveitchik on Teshuva (1): The Duality of Sin and the Duality of Repentance, by Rav Dovid Gottlieb First in a series of mini-shiurim on R Soloveitchik's approach to Teshuva based on his famous and incredible sefer Al HaTeshuva In order to understand how teshuva works we first need to understand the impact of sin - once we appreciate in what way(s) sin is damaging, then we can analyze how teshuva rehabilitates us.

Rav Soloveitchik on Teshuva (2): Going Beyond the Sin Itself and Repenting for the "Lifestyle" of Sin, by Rav Dovid Gottlieb Second in a series of mini-shiurim on R Soloveitchik's approach to Teshuva based on his famous and incredible sefer Al HaTeshuva When is it enough to "just" repent for the sin itself and when - and why - must we sometimes repent even for the lifestyle that led to the sin?

Rav Soloveitchik imagines a shocking situation where the Kohen Gadol would have to forfeit his ability to serve.

MRC Pesach Yom Iyun 5784 - Rabbi Bienenfeld - Rav Soloveitchik by Shapell's Rabbeim

Israel at War: Faith in War Time. Episode 4 in Conversations with Rabbanit Esti Rosenberg and Dr. Tovah Lichtenstein Swords of Iron Day 153 | In this episode, Rabbanit Esti Rosenberg and her mother Dr. Tovah Lichtenstein discuss what it means to have faith in God in times of crisis, and they don't shy away from big questions: Is it reasonable to ask what God wants from us? Do we have the right to be angry with God, whose ways are always just? They consider the ways in which Israel may have contributed to the current crisis, and how we can grow through confronting difficulties. They note how different generations grapple differently with faith challenges. Dr. Lichtenstein explains Rav Soloveitchik's approach to evil, and they conclude with the importance of blessing God even during hard times. *This podcast was created thanks to the Arev Fund's generous support.

Rav Soloveitchik explains why someone might be required to sell the shirt off his back to fulfill the Mitzvah of Ner Chanukah.

Length: 16 minutes 9 secondsSynopsis: This morning I read a passage in Meditations which answered a question I've had about the formulation of vidui (confession) for many years. This answer is similar to answer I happened to reread from the Rav (Rabbi Joseph B. Soloveitchik) this morning. In this episode I compare and contrast these two answers, which complement each other quite nicely. Sources- Marcus Aurelius, Meditations 10:30)- Rambam: Mishneh Torah, Sefer ha'Mada, Hilchos Teshuvah 1:1-2- Machzor Mesorat Harav l'Yom Kippur: with commentary adapted from the teachings of Rabbi Joseph B. Soloveitchik, p.111-----The Torah Content for the month of Elul has been sponsored anonymously in loving memory of Henya bas Tzirel - a mother who cared deeply about her children's engagement with Judaism.-----If you've gained from what you've learned here, 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 and PayPal are mattschneeweiss at gmail. 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 a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. 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.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Group: https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharelSupport the show

MRC Pesach Yom Iyun 5783 - Rabbi Berzon - Rav Soloveitchik on the Haggadah by Shapell's Rabbeim

Rav Soloveitchik explains to us the difference between the Ish Navon and the Ish Chacham.

Rav Soloveitchik keys in on what Yaakov is willing to give Eisav, and, more importantly, what he is not willing to give Eisav.

Parshat Eikev - Rav Soloveitchik on the religious experience of Benching

Rav Soloveitchik highlights a critical element of Shabbat.

Recorded on 3rd June 1993

Dr. Joe Kaminetsky (1911-1999) was one of the greatest architects of Jewish education in the post war era. His role in the leadership of Torah Umesorah spearheaded the Day School Movement. Born in Brooklyn into a home where his parents sold their house to ensure a Jewish education for their children, he later attended the first class of Yeshiva College in 1928. There he had a close relationship with Rabbi Leo Jung, the visiting Slabodka Rosh Yeshiva Rav Isaac Sher, and later on with Rav Soloveitchik. Together with Rav Shraga Feivel Mendlowitz who was the founder of Torah Umesorah and the one who hired him, all of these people would have a decisive influence on Dr. Joe's life.   Dr. Joe wrote a fantastic and perceptive memoir entitled: “Memorable Encounters: A Torah pioneer's glimpses of great men and years of challenge ” (1995). Artscroll has generously offered a 25% discount to our listeners and Mishpacha readers, on the paperback edition (hardcover is sold out) Use code FTR2021 at Artscroll.com: https://www.artscroll.com/Details.aspx?itemNo=9780899066189)    For sponsorship opportunities about your favorite topics of Jewish history contact Yehuda at:  yehuda@yehudageberer.com   Subscribe To Our Podcast on:    PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

A seemingly local and insignificant event, the election for the Tel Aviv rabbinate in 1935 had an impact on the future of Jewish life in many ways and places. The first Ashkenazic Chief Rabbi of Tel Aviv was Rav Shlomo Ahronson. With his passing, three primary candidates arose over the summer of 1935 - Rav Moshe Avigdor Amiel, who was the ultimate winner, Rav Yitzchak Isaac Herzog and Rav Yosef Dov Soloveitchik, at that time a young Rabbi in Boston. The leaders of the Mizrachi backed Rav Amiel, though Rav Moshe Soloveitchik wrote a strong letter of support on behalf of his son. Rav Soloveitchik made his only visit to the Land of Israel that summer, and met the ailing Rav Kook.  Meanwhile the nascent Tel Aviv based Poalei Agudath Israel was eager to participate in the upcoming elections. Wary of the official Agudah position of non participation with the Zionist establishment, the PAI leadership penned a letter to the Ger Rebbe the Imrei Emes asking his opinion about voting in the election. The final result ensconced Rav Moshe Avigdor Amiel as the Chief Rabbi. He would go on to have a major impact on religious life in the first Hebrew city.     Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com