Podcasts about sages

We have to be thoughtful of what people can handle. And in talking to Kaustubha Prabhu about it—it was in Wisdom of the Sages—you know, he got inspired about reading Bhāgavatam to people. Yet he reads ahead and sees what can they handle, which parts will they be able to assimilate. There is a certain time at which you do notice that people have enough grounding in Kṛṣṇa consciousness. Part of it is trusting those who are presenting it, and seeing that these people are real. They live real lives; they are sincere, and they are somebody I can trust. That's a bridge that helps people, because even if there are difficult concepts that they come across, they have somebody they can process it with. So that's also a sign that they can take more. We find also that there are times at which people demand more. We have seen also that devotees hold back, and then people are like, 'Alright...' We had this program called 'Kṛṣṇa Life.' It was actually our brand. The sequence was too long, but we had once a month where we would invite people from Meetup.com. People would come over, and we would do a very light presentation, to say the least. It was way too light. And there were these two ladies. After they had been coming for a few months, maybe more—they finally showed up and they had kaṇṭhī-mālā (neck beads) and stuff. They said, 'We found your temple! You've been holding back on us!' So sometimes people push forward and they are like, "Give us the straight thing." And devotees are really, taking something off the pitch' so that they are being too careful. So that's the life of one who is teaching Bhāgavatam: constantly trying to interpret, 'What's the best way that I can give this so that people can accept it and not reject it out of hand, and also not hold back too long until it's too late and they miss the point." ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #pilgrimageoftheheart #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMFor this second week of Lent, we are contemplating Sermon 44 of St. Pope Leo the Great (c. 391-461), which was delivered exactly 1,575 years before the publication of this episode. Like last week's sermon, it is brimming with incredible Lenten insights and vindications of the Catholic Faith, reminding us that we are not truly Christians unless we bear the cross of Christ.May this Lent be arduous and sanctifying!You can purchase the CUA volume we read from here: https://www.cuapress.org/9780813228297/sermons/VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Intro08:38 - St. Pope Leo the Great, Sermon 44 (February 25, 451)15:52 - Reflections and CommentaryThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

התוכן [המשך] והתורה ניתנה למטה דוקא כדי להיות "ממוצע" שמחברת את ענינים הגשמיים עם ה', שגם בהם, שהם מצ"ע תחת הזמן, יהי' ענין הנצחיות – "חרות ממלאך המות". ולכן לידת משה, שענינה – המשכת התורה שפועלת נצחיות בעולם, ""מכפרת" ומבטלת את מה שנגרם ע"י "יום המיתה" – שתפלה לא עוזרת. וענין זה, שהלידה תבטל ענין המיתה, הי' בגלוי אצל משה, שדוקא עליו נאמר "לא מת"! כי מזה שכבר בלידתו "נתמלא הבית כולו אור", מוכח שמהותו העצמי הו"ע התורה – נצחיות, ולכן (בענינו העצמי) נשאר "חי וקיים" ב"זרעו בחיים" – "סמוכים איש מפיש איש" עד למשה רבינו ובנשיאי ישראל שבכל דור. ועפי"ז מובן גם מדוע נס פורים שעי"ז "קיימו מה שקיבלו כבר" הי' דוקא בחודש אדר שבו נולד משה.משיחת פורים ה'תשי"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=24-02-2026 Synopsis (Continued.) The Torah was specifically given in this world, in order to connect physical matter with Hashem and to imbue the world, which by nature is subject to time, with the quality of eternity, “freedom from the angel of death.” Therefore, the birth of Moshe (whose role is to bring Torah into the world, and thereby bring eternity in the world) “atones for” and nullifies the effect of the “day of death.” This idea that birth nullifies death was seen visibly in the case of Moshe (one of the unique individuals whom the Sages tell us “did not die”) because at the moment of his birth, “the entire house became filled with light” (the light of Torah), showing that his very essence is Torah (eternity). Therefore Moshe inherently “lives and endures” in “his offspring who are alive,” through those ordained one from the other going back to Moshe Rabbeinu and through the Nesi'im in every generation. Accordingly, we can also understand why the miracle of Purim – when “they upheld what they had already accepted” – occurred specifically in the month of Adar, the month of Moshe's birth.Excerpt from sichah of Purim 5719 For a transcript in English of the Sicha: https://thedailysicha.com/?date=24-02-2026 לזכות שניאור זלמן הכהן בן רוזה חנה שי' ליום ההולדת שלו ז' אדר – לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת אביו ר' ‏אברהם הכהן שי'‏

À demain avec Ulysse ! --MES STAGES EN COLLECTIF

Based upon decades of study on the cultural and rabbinic context of the Gospels, Dr. Steven Notley will reveal fresh insights into Luke 4 and Jesus' public pronouncement of his ministry at his hometown synagogue in Nazareth. Jesus' message of mercy marks the entire Gospel of Luke though it did not find a home in every hearing heart. Dr. R. Steven Notley is Professor and Dean of Religious Studies at Pillar College, Newark, NJ. Since 2016, he has served as the academic director of the el-Araj Excavation Project in its search for first-century Bethsaida-Julias, the lost city of the apostles. He received his PhD from the Hebrew University, where he studied with David Flusser. Dr. Notley lived for 16 years in Jerusalem with his wife and four children, during which time he was the founding chair of the New Testament Studies program at the Jerusalem University College. He is the author of many books and articles and continues collaborative research and publication with Israeli scholars in the fields of historical geography, ancient Judaism, and Christian origins. Among his list of publications, he collaborated with Flusser on the historical biography, The Sage from Galilee: Rediscovering Jesus' Genius; with Anson Rainey on the monumental biblical atlas, The Sacred Bridge: Carta's Atlas of the Biblical World; and with Ze'ev Safrai on an annotated translation of Eusebius's important description of Roman Palestine, Eusebius, Onomasticon: A Triglott Edition with Notes and Commentary. He rejoined Safrai for their second work, a pioneering collection and translation of the earliest rabbinic parables that provide the literary and religious context for the parables of Jesus, The Parables of the Sages.

Based upon decades of study on the cultural and rabbinic context of the Gospels, Dr. Steven Notley will reveal fresh insights into Luke 4 and Jesus' public pronouncement of his ministry at his hometown synagogue in Nazareth. Jesus' message of mercy marks the entire Gospel of Luke though it did not find a home in every hearing heart. Dr. R. Steven Notley is Professor and Dean of Religious Studies at Pillar College, Newark, NJ. Since 2016, he has served as the academic director of the el-Araj Excavation Project in its search for first-century Bethsaida-Julias, the lost city of the apostles. He received his PhD from the Hebrew University, where he studied with David Flusser. Dr. Notley lived for 16 years in Jerusalem with his wife and four children, during which time he was the founding chair of the New Testament Studies program at the Jerusalem University College. He is the author of many books and articles and continues collaborative research and publication with Israeli scholars in the fields of historical geography, ancient Judaism, and Christian origins. Among his list of publications, he collaborated with Flusser on the historical biography, The Sage from Galilee: Rediscovering Jesus' Genius; with Anson Rainey on the monumental biblical atlas, The Sacred Bridge: Carta's Atlas of the Biblical World; and with Ze'ev Safrai on an annotated translation of Eusebius's important description of Roman Palestine, Eusebius, Onomasticon: A Triglott Edition with Notes and Commentary. He rejoined Safrai for their second work, a pioneering collection and translation of the earliest rabbinic parables that provide the literary and religious context for the parables of Jesus, The Parables of the Sages.

Beit Shammai and Beit Hillel disagree regarding the law of a sadin (a linen garment) in the context of tzitzit. While Beit Shammai exempts a linen garment from the obligation of tzitzit to avoid the prohibition of shaatnez (mixing wool and linen), Beit Hillel holds it is obligated. Their reasoning is based on the textual juxtaposition of the laws of shaatnez and tzitzit, which teaches that the positive commandment (aseh) of tzitzit overrides the negative prohibition (lo taaseh) of shaatnez. Although the halakha follows Beit Hillel, Rabbi Eliezer ben Rabbi Tzadok testifies that anyone who attached tchelet (wool) to a linen garment in Jerusalem was viewed with wonder - as it caused onlookers to mistakenly believe shaatnez was generally permitted. Rabbi explains that the Sages eventually prohibited this practice because people did not know about the drasha permitting shaatnez and would come to think that shaatnez was permitted in general. Since difficulties were raised against Rabbi's explanation, Rava and Rabbi Zeira offer four alternative reasons for why the Sages prohibited wool tzitzit on linen garments: Decree of "kala ilan": There is a concern that one might use a dye that looks like techelet but is not the authentic wool dyed with snail secretions. In such a case, the wearer violates the prohibition of shaatnez (wool and linen) without having fulfilled the mitzvah that allows it. Decree of "teima" (testing): A concern regarding the validity of the tzitzit - lest the techelet used was dyed during the "testing" of the color, which is invalid because it was not dyed specifically for the sake of the mitzva (lishma). Concern of "ta'aseh ve'lo min he-asui ": Rava and Rabbi Zera explain a concern that if the linen garment tears within three fingerbreadths of its edge, a person might sew it back up and leave the sewing threads to serve as tzitzit. This would be invalid because the Torah requires the mitzva to be actively made by attaching the strings to the garment, rather than utilizing threads that were already there for a different purpose. Decree of night garments: Since a garment worn exclusively at night is exempt from tzitzit, wearing wool strings on a linen night garment would constitute a shaatnez violation without any mitzva to permit it. The Gemara discusses the definition of a garment obligated in tzitzit regarding a hybrid garment made of leather and fabric. Rava rules that we follow the primary material of the garment: if the body of the garment is fabric and the corners are leather, it is obligated; if the body is leather and the corners are fabric, it is exempt. Rav Achai disagrees, arguing that the status follows the material of the corners themselves. Regarding the construction of the tzitzit, Rav Huna rules that if one attached tzitzit to a garment while it only had three corners and then completed the fourth corner afterward, the tzitzit is invalid due to "ta'aseh ve'lo min he-asui" (Make it, and not from that which is already made). The Gemara challenges this from the practice of the "Early Pious Ones," who would attach techelet after weaving only three fingerbreadths of the garment (when only two corners were in existence). The Gemara resolves this by understanding the custom of the pious ones to be performed at the end, when there were only three fingerbreadths left to weave (when the four corners were already in existence). Finally, the Gemara challenges the invalidation of "ta'aseh ve'lo min he-asui" based on Rabbi Zera's ruling, which validates attaching new tzitzit onto a garment that already has tzitzit (and then removing the old ones). Rava suggests that because of the prohibition of "bal tosif" (do not add to the mitzvot), the act of attaching the strings before the obligation exists is not considered a significant "act." However, Rav Papa challenges Rava's reasoning, explaining that it depends on human intent: if one intends to cancel the first set of strings and replace them with the new ones, it is considered a significant act. This raises the question: if intent makes it a valid act, why was the case of attaching tzitzit before the garment was finished invalid in light of Rabbi Zeira permitting the case of the extra strings?

Beit Shammai and Beit Hillel disagree regarding the law of a sadin (a linen garment) in the context of tzitzit. While Beit Shammai exempts a linen garment from the obligation of tzitzit to avoid the prohibition of shaatnez (mixing wool and linen), Beit Hillel holds it is obligated. Their reasoning is based on the textual juxtaposition of the laws of shaatnez and tzitzit, which teaches that the positive commandment (aseh) of tzitzit overrides the negative prohibition (lo taaseh) of shaatnez. Although the halakha follows Beit Hillel, Rabbi Eliezer ben Rabbi Tzadok testifies that anyone who attached tchelet (wool) to a linen garment in Jerusalem was viewed with wonder - as it caused onlookers to mistakenly believe shaatnez was generally permitted. Rabbi explains that the Sages eventually prohibited this practice because people did not know about the drasha permitting shaatnez and would come to think that shaatnez was permitted in general. Since difficulties were raised against Rabbi's explanation, Rava and Rabbi Zeira offer four alternative reasons for why the Sages prohibited wool tzitzit on linen garments: Decree of "kala ilan": There is a concern that one might use a dye that looks like techelet but is not the authentic wool dyed with snail secretions. In such a case, the wearer violates the prohibition of shaatnez (wool and linen) without having fulfilled the mitzvah that allows it. Decree of "teima" (testing): A concern regarding the validity of the tzitzit - lest the techelet used was dyed during the "testing" of the color, which is invalid because it was not dyed specifically for the sake of the mitzva (lishma). Concern of "ta'aseh ve'lo min he-asui ": Rava and Rabbi Zera explain a concern that if the linen garment tears within three fingerbreadths of its edge, a person might sew it back up and leave the sewing threads to serve as tzitzit. This would be invalid because the Torah requires the mitzva to be actively made by attaching the strings to the garment, rather than utilizing threads that were already there for a different purpose. Decree of night garments: Since a garment worn exclusively at night is exempt from tzitzit, wearing wool strings on a linen night garment would constitute a shaatnez violation without any mitzva to permit it. The Gemara discusses the definition of a garment obligated in tzitzit regarding a hybrid garment made of leather and fabric. Rava rules that we follow the primary material of the garment: if the body of the garment is fabric and the corners are leather, it is obligated; if the body is leather and the corners are fabric, it is exempt. Rav Achai disagrees, arguing that the status follows the material of the corners themselves. Regarding the construction of the tzitzit, Rav Huna rules that if one attached tzitzit to a garment while it only had three corners and then completed the fourth corner afterward, the tzitzit is invalid due to "ta'aseh ve'lo min he-asui" (Make it, and not from that which is already made). The Gemara challenges this from the practice of the "Early Pious Ones," who would attach techelet after weaving only three fingerbreadths of the garment (when only two corners were in existence). The Gemara resolves this by understanding the custom of the pious ones to be performed at the end, when there were only three fingerbreadths left to weave (when the four corners were already in existence). Finally, the Gemara challenges the invalidation of "ta'aseh ve'lo min he-asui" based on Rabbi Zera's ruling, which validates attaching new tzitzit onto a garment that already has tzitzit (and then removing the old ones). Rava suggests that because of the prohibition of "bal tosif" (do not add to the mitzvot), the act of attaching the strings before the obligation exists is not considered a significant "act." However, Rav Papa challenges Rava's reasoning, explaining that it depends on human intent: if one intends to cancel the first set of strings and replace them with the new ones, it is considered a significant act. This raises the question: if intent makes it a valid act, why was the case of attaching tzitzit before the garment was finished invalid in light of Rabbi Zeira permitting the case of the extra strings?

The Rebbe analyzes why Parshas Zachor and Parah require a Minyan, unlike the Megillah. Though remembering Amalek is a constant duty fulfilled daily, the Sages elevated these readings to a public, communal obligation to bridge the gap between individual memory and formal Divine declaration. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/344_001

Link to Ptil Techelet website. The Gemara brings two different versions of the incident involving Mar bar Rav Ashi, whose tzitzit were torn on Shabbat while he was walking home. This raises the subject of "kevod haberiyot" (human dignity), which overrides a "lo ta'aseh" (negative commandment) in the Torah. Both versions bring the explanation of Rav bar Shaba, who explained that this law refers specifically to the negative commandment of "lo tasur" (do not stray from the words of the Sages), meaning that it only overrides Rabbinic prohibitions. For tzitzit, one must place two strings of techelet and two white strings. The Mishna rules, however, that this is not essential – one can have only white or only techelet. Also regarding the tefillin of the hand and the tefillin of the head - they are two independent mitzvot and do not hinder one another; someone who has only one of them puts it on and recites the blessing over it. The Gemara suggests that the Mishna does not follow the view of Rebbi, who holds that the techelet and the white do hinder one another. He learns this from the verse "And you shall see him" (u're-item oto), which teaches that both must be together, while the rabbis learn that it is possible to see each kind separately. However, two other suggestion were brought to explain the Mishna according to the view of Rebbi: Rav Yehuda in the name of Rav: The law in the Mishna (that they do not hinder) was stated regarding the order of precedence. It is a mitzva to first place the white (since the white is the color of the "corner" of the garment, which appears in the verse first), but if one placed techelet before white, one has fulfilled the obligation, though the mitzva has not been performed in the most ideal way. Rava: The Mishna is speaking about gerdumin (remnants) of one of the colors - strings that were torn after they were already placed in the garment - the tzitzit remains valid. His words rely on the words of the sons of Rabbi Chiya, who said that remnants of techelet are valid. The minimum measure that must remain in a string to maintain its validity is "enough to tie them" (kedei le'anvan), meaning a length sufficient to make a slipknot. From the statement of the sons of Rabbi Chiya, Rava concludes that one must tie a knot on each and every "chulya" (group of windings) in the tzitzit. The reason for this is that if one does not tie a knot at every chulya, if just a short strand is permitted, the moment the string is severed above the first knot, all the windings will unravel and disappear. The knots between the chulyot ensure that even if part of the string is cut off, the structure of the rest of the tzitzit will be preserved and it will remain valid under the law of gerdumin. However, Rava's assumption is rejected as the sons of Rabbi Chiya may only permit gardumim when there are knots at every chulya.  

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this Ash Wednesday episode, we enter into Eternal Christendom's traditional Lenten "hiddenness" in which we do audio-only episodes, reading and reflecting on Lenten sermons by the Church Fathers each week until we attain the joy of the Lord's Resurrection.This Lent, we will read the sermons of St. Pope Leo the Great (c. 391-461), a great Saint, Church Father, Doctor of the Church, and Pope. Our first reading will be Sermon 48, delivered on March 13, 455. It is full of insights about our Catholic Faith, as well as refutations of various heresies and errors that are popular in our day. He compares our Lenten preparation for the joy of the "Pascal Feast" (Easter) with cleansing the "temples" of our soul.May we sacrifice greatly for love of Christ this Lent, rightly preparing the temples of our souls!You can purchase the CUA volume we read from here.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Intro12:30 - St. Pope Leo the Great, Sermon 48 (March 13, 455)22:00 - Reflections and CommentaryThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

Link to Ptil Techelet website. The Gemara brings two different versions of the incident involving Mar bar Rav Ashi, whose tzitzit were torn on Shabbat while he was walking home. This raises the subject of "kevod haberiyot" (human dignity), which overrides a "lo ta'aseh" (negative commandment) in the Torah. Both versions bring the explanation of Rav bar Shaba, who explained that this law refers specifically to the negative commandment of "lo tasur" (do not stray from the words of the Sages), meaning that it only overrides Rabbinic prohibitions. For tzitzit, one must place two strings of techelet and two white strings. The Mishna rules, however, that this is not essential – one can have only white or only techelet. Also regarding the tefillin of the hand and the tefillin of the head - they are two independent mitzvot and do not hinder one another; someone who has only one of them puts it on and recites the blessing over it. The Gemara suggests that the Mishna does not follow the view of Rebbi, who holds that the techelet and the white do hinder one another. He learns this from the verse "And you shall see him" (u're-item oto), which teaches that both must be together, while the rabbis learn that it is possible to see each kind separately. However, two other suggestion were brought to explain the Mishna according to the view of Rebbi: Rav Yehuda in the name of Rav: The law in the Mishna (that they do not hinder) was stated regarding the order of precedence. It is a mitzva to first place the white (since the white is the color of the "corner" of the garment, which appears in the verse first), but if one placed techelet before white, one has fulfilled the obligation, though the mitzva has not been performed in the most ideal way. Rava: The Mishna is speaking about gerdumin (remnants) of one of the colors - strings that were torn after they were already placed in the garment - the tzitzit remains valid. His words rely on the words of the sons of Rabbi Chiya, who said that remnants of techelet are valid. The minimum measure that must remain in a string to maintain its validity is "enough to tie them" (kedei le'anvan), meaning a length sufficient to make a slipknot. From the statement of the sons of Rabbi Chiya, Rava concludes that one must tie a knot on each and every "chulya" (group of windings) in the tzitzit. The reason for this is that if one does not tie a knot at every chulya, if just a short strand is permitted, the moment the string is severed above the first knot, all the windings will unravel and disappear. The knots between the chulyot ensure that even if part of the string is cut off, the structure of the rest of the tzitzit will be preserved and it will remain valid under the law of gerdumin. However, Rava's assumption is rejected as the sons of Rabbi Chiya may only permit gardumim when there are knots at every chulya.  

The happiest day of the Jewish calendar, Purim, holds tremendous spiritual potential. The Sages of the Torah explain that this day is even greater than the Day of Atonement - Yom Kippur, the holiest day of the year, because its potential leads us to perform Teshuva Me'Ahava - returning with love. In this visualization meditation, the listener is guided through a spiritual journey of the energies of this day, allowing for a return to the Creator with love.    Hebrew words used in this meditation: Yom Kippur - יום כיפור - Day of Atonement Teshuva Me'Yir'a - תשובה מיראה - Returning with fear Teshuva Me'Ahava - תשובה מאהבה - Returning with love Pur - פור - random lot   Music Credits: Borrtex - Snowflake - https://www.youtube.com/watch?v=Xcx0ep5GIAA Borrtex - Torride - https://www.youtube.com/watch?v=5TA_NE4zWzQ Borrtex - We Are Saved - https://www.youtube.com/watch?v=BXgIrapS4xo Self Care - Lee Rosevere - https://youtu.be/oEfnAQyxVgk  

Welcome to the SAGES Stories Podcast! In episode 35 which should have been episode 34 if the webmaster had learned how to count properly, our bodacious hosts talk the coolest bourbon lover (and hernia surgeon) on the planet. Dr. Todd Heniford joins us to discuss bourbon, charities, math, football (the American kind, not the good kind), the value of learning from failures, being the best mentor one can be, and why Jenny was his favorite fellow of all time. Show notes: Barrel Aged Charities – Fighting Prostate Cancer W.L. Weller Antique – Buffalo Trace Distillery Nashville Barrel Company George T. Stagg Bourbon Whiskey 2017 Old Carter Whiskey Company

Study the daily lesson of Sefer HaMitzvos for day 12 with Rabbi Mendel Kaplan, where he teaches the mitzvah in-depth with added insight and detail.

Study the daily lesson of Sefer HaMitzvos for day 12 with Rabbi Mendel Kaplan, where he teaches the mitzvah in-depth with added insight and detail.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode we interview Ryan Grant, a Latinist and founder of Mediatrix Press, about Martin Luther, specifically some of the myths, confusions, and even lies that have been built up around him to justify the protestant "reformation."Among many other great works it has revived, Mediatrix Press produced the first English translation in 500 years of St. John Fisher's "Against Luther's Babylonian Captivity." Fisher was among the only bishops to remain faithful to the Church in England, and was later martyred for his defense of the Catholic Faith. Joshua Charles wrote the Foreword to this volume.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Intro and Guest Biography07:23 - Myths About Luther: Why This Matters24:41 - What Indulgences Actually Are40:52 - What Really Happened in 151752:01 - Luther's Education, and Latin vs. Vernacular01:22:33 - Indulgence Myths01:46:49 - The Myth of "The Church Left Luther"02:21:32 - Pope Adrian VI's Repentance for the Papacy's SinsThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

Poem V from Charlotte Mason's “The Saviour of the World” Vol I Book I.

If the remainder of the mincha offering becomes impure, lost, or burned before the kometz is offered, according to Rabbi Eliezer and Rabbi Yehoshua's approaches regarding sacrifices, one can explain what they would each hold on whether the kometz may still be burned. In the case of animal sacrifices, Rabbi Eliezer permits the sprinkling of the blood even if there is no meat left, whereas Rabbi Yehoshua forbids it. Rav explains that Rabbi Yehoshua's restriction only applies if the entire remainder is lost; however, if even a portion remains, the kometz may be burned. This aligns with his view on animal sacrifices - that if even an olive-bulk of meat or sacrificial fats remains, the blood may be sprinkled. Does the kometz require a sacred vessel after being taken from the meal offering, or can it be brought by hand to the altar? Rabbi Shimon and the Sages differ on this requirement, with Rabbi Shimon ruling that a vessel is not required at this stage. The Gemara explores three different approaches to explain the underlying logic of Rabbi Shimon's lenient view, bringing braitot to challenge the different opinions. If the kometz is split into two parts, the Mishna rules that it can be burned in two separate actions. However, Rabbi Yochanan and Rabbi Yehoshua ben Levi disagree about whether it can be split into more than two parts. What is the basis of their debate? Rabbi Yochanan and Rabbi Chanina disagree about the exact point at which the burning of the kometz renders the remainder permitted for consumption.  

If the remainder of the mincha offering becomes impure, lost, or burned before the kometz is offered, according to Rabbi Eliezer and Rabbi Yehoshua's approaches regarding sacrifices, one can explain what they would each hold on whether the kometz may still be burned. In the case of animal sacrifices, Rabbi Eliezer permits the sprinkling of the blood even if there is no meat left, whereas Rabbi Yehoshua forbids it. Rav explains that Rabbi Yehoshua's restriction only applies if the entire remainder is lost; however, if even a portion remains, the kometz may be burned. This aligns with his view on animal sacrifices - that if even an olive-bulk of meat or sacrificial fats remains, the blood may be sprinkled. Does the kometz require a sacred vessel after being taken from the meal offering, or can it be brought by hand to the altar? Rabbi Shimon and the Sages differ on this requirement, with Rabbi Shimon ruling that a vessel is not required at this stage. The Gemara explores three different approaches to explain the underlying logic of Rabbi Shimon's lenient view, bringing braitot to challenge the different opinions. If the kometz is split into two parts, the Mishna rules that it can be burned in two separate actions. However, Rabbi Yochanan and Rabbi Yehoshua ben Levi disagree about whether it can be split into more than two parts. What is the basis of their debate? Rabbi Yochanan and Rabbi Chanina disagree about the exact point at which the burning of the kometz renders the remainder permitted for consumption.  

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we explain how Christ and the Apostles provided us a key to open the treasures of Scripture in a way that shows the Bible is profoundly Catholic: Typology, the principle that "the New is hidden in the Old, and the Old is revealed in the New."As I was converting from protestantism, I was frequently told by protestants that various typological arguments in favor of the Catholic Faith were "unbiblical," to the point that some of them would effectively deny the reality of Typology itself. This episode will prove otherwise, building the foundation for future episodes showing how Typology bolsters the Catholic Faith by proving that it wasn't imposed on Scripture by the Church Fathers and the Catholic Church, but rather comes directly from Christ and the Apostles.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Introduction05:05 - Typology According to the Catechism08:02 - Typology in the Church Fathers12:46 - Typology is Biblical13:30 - Jesus Using Typology31:10 - St. Paul Using Typology42:14 - St. Peter Using Typology44:47 - ConclusionThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

The opening verses of Parashat Yitro tell of Yitro's arrival at Beneh Yisrael's camp. Yitro, Moshe's father-in-law, had been a pagan priest, but then recognized the truth of monotheism. He now took the next step, and joined Beneh Yisrael as they encamped at the foot of Mount Sinai. Rashi comments that Yitro was motivated to join the nation upon hearing of two events: Keri'at Yam Suf (the splitting of the sea), and the war against Amalek. It seems difficult to understand why the war with Amalek contributed to Yitro's decision. The splitting of the sea was, of course, an extraordinary miracle, an event that was heard throughout the ancient world and led all the nations to look at Beneh Yisrael with awe. It is understandable that this miracle inspired Yitro to come and join Beneh Yisrael. But how did the war against Amalek have this kind of effect? What about this event inspired Yitro? One answer is that Yitro was struck by the drastic decline that Beneh Yisrael experienced from the event of Keri'at Yan Suf to the war against Amalek. The Sages teach that at the time of Keri'a Yam Suf, every member of the nation, even the most unlearned among them, reached a certain level of prophecy. The nation at that moment rose to the greatest heights. Just several weeks later, however, when they found themselves without water, their faith was shaken, and they started asking, "Is G-d in our midst or not?" (Shemot 17:7). It was in response to this lack of faith that Hashem led Amalek to attack Beneh Yisrael. Yitro saw how the people so quickly fell from the stature of prophets to the point where they could actually question whether Hashem was with them. This rapid decline is what prompted Yitro to join Beneh Yisrael. The Gemara teaches that Torah is the "antidote" to the Yeser Ha'ra (evil inclination). Sinful tendencies are part of the human condition; as long as a person is alive, he is going to tempted by some lure, by some human weakness, by one or several of the many negative traits with which people are created. And in order to withstand these inclinations, we need to immerse ourselves in Torah. Therefore, when Yitro saw how fast people are capable of falling, he made the decision to join Beneh Yisrael, so he can access the Torah, the "antidote" to the Yeser Ha'ra and protect himself from spiritual decline. Rav Yosef Salant (Jerusalem, 1885-1981) offers a different explanation of Rashi's comment. He writes that after the miracle of the sea, many people throughout the world attributed this event to Moshe Rabbenu. Rather than recognize the existence of a single, omnipotent Creator, they instead concluded that Moshe was a superior sorcerer who succeeded in defeating the Egyptians through his magical prowess. Yitro, who was well-versed in all the various forms of ancient paganism, including sorcery, likewise suspected that it was Moshe who split the sea by lifting his staff over the water. Beneh Yisrael's miraculous victory against Amalek, however, was clearly not brought about by Moshe. At the time of the battle, Moshe stood at a distance, on a hill overlooking the battlefield. And when the people looked heavenward, they received Hashem's assistance and defeated the Amalekites. This event showed that the splitting of the sea was wrought not by Moshe, but by an all-powerful G-d, and this motivated Yitro to come join Beneh Yisrael. There might also be a third interpretation. In the Book of Debarim (25:18), Moshe describes Amalek's attack with the word "Karecha." The Sages explained this term as a derivative of the word "Kar" – "cool." After the miracle of the sea, Beneh Yisrael were feared throughout the world. The Rabbis drew a comparison to a tub filled with scalding hot water, that nobody dared touch. When Amalek launched their attack, they were like a person who jumped into the tub of boiling hot water – he suffered bad burns, but cooled the water for anyone else who wished to bathe afterward. Amalek was defeated, but this battle had the effect of "cooling" Beneh Yisrael, of exposing their vulnerability. Beneh Yisrael now appeared far less fearsome, and no longer seemed invincible. Yitro saw the grave Hillul Hashem – defamation of Hashem's Name – caused by Amalek's attack. The awe and admiration that the world felt toward Beneh Yisrael after the splitting of the sea were now gone. And Yitro understood that the only way to rectify a Hillul Hashem is by creating a Kiddush Hashem – a glorification of Hashem's Name. He therefore decided to join Beneh Yisrael. As a respected and wealthy public figure, his arrival would "make the news," and become widely known. People all over would hear that a prominent former pagan cleric had recognized the truth of the Jewish faith and decided to join Beneh Yisrael's ranks. This would repair, at least somewhat, the damage caused by Amalek's attack. And thus Yitro's decision was driven by these two events – the splitting of the sea and Amalek's attack, as he sought to restore the respect for Beneh Yisrael that was achieved by the miracle of Keri'at Yam Suf.

This episode is a deep dive into death, vulnerability, and the strange grace that appears when we stop running and start facing reality with the holy name on our lips. A near-death moment in Māyāpur cracks open one of life's most carefully avoided truths: everything we refuse to face quietly takes control from the shadows. In this episode of Wisdom of the Sages, Raghunath and Kaustubha explore Carl Jung's piercing insight—"Until you make the unconscious conscious, it will direct your life and you will call it fate"—and why bhakti is anything but spiritual bypassing. ******************************************************************** LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

Classes on Rambam, divided according to the daily schedule.

This episode is a deep dive into death, vulnerability, and the strange grace that appears when we stop running and start facing reality with the holy name on our lips. A near-death moment in Māyāpur cracks open one of life's most carefully avoided truths: everything we refuse to face quietly takes control from the shadows. In this episode of Wisdom of the Sages, Raghunath and Kaustubha explore Carl Jung's piercing insight—"Until you make the unconscious conscious, it will direct your life and you will call it fate"—and why bhakti is anything but spiritual bypassing. ******************************************************************** LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

The Mishneh Torah was the Rambam's (Rabbi Moses ben Maimon) magnum opus, a work spanning hundreds of chapters and describing all of the laws mentioned in the Torah. To this day it is the only work that details all of Jewish observance, including those laws which are only applicable when the Holy Temple is in place. Participating in one of the annual study cycles of these laws (3 chapters/day, 1 chapter/day, or Sefer Hamitzvot) is a way we can play a small but essential part in rebuilding the final Temple.

התוכן הוצע לאחרונה לאחד את כל בנ"י עי"ז שכולם ילמדו ענין אחד בתורה, ובזה גופא – דבר השווה לכל, שזהו הענין דהלכות פסוקות – לימוד ספר הלכות – ספר היד להרמב"ם, שענינו "הלכות הלכות" ללא טעמי ההלכות (שבלימוד הטעמים ישנם חילוקים מן הקצה אל הקצה). ואע"פ שגם השו"ע של ה"בית יוסף" ענינו הלכות פסוקות, הרי לפעמים הובאו ב' דעות בלי לדעת פס"ד ברור, משא"כ בספר היד להרמב"ם. ועי"ז, האחדות בין בנ"י תהי' בענין עיקרי – תורה, וזה מהווה גם הכנה לגאולה האמיתית והשלימה עפ"י מאחז"ל "אין הגלויות מתכנסות אלא בזכות המשניות" – הלכות פסוקות. אופן לימוד הרמב"ם צ"ל לכל לראש להבין את ההלכות כפשוטן, וללמדן על הסדר, ורק אח"כ באופן של "לאפשא לה". ויה"ר שיתוספו אלו שיקבלו על עצמם קביעות עתים – בזמן ובנפש – בלימוד ספר הרמב"ם, ולהשפיע כך עם על אחרים.ג' חלקים משיחת אור ליום ג' פ' שלח, י"ב סיון ה'תשד"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=03-02-2026 Synopsis It was recently proposed to unite the entire Jewish people through the study of a single part of Torah – something that is equal to all – the Rambam's Sefer HaYad, a sefer of “individual halachos” without the reasons behind them (because when it comes to the reasons, there are differences between one Jew and another, and from one extreme to the other). This way, the Jewish people will be united in something fundamental – Torah – and this also serves as a preparation for the true and complete Redemption, as our Sages taught, “The exiles will be gathered only in the merit of the Mishnayos” (i.e., halachic rulings). Rambam should be studied first and foremost in such a way as to understand the plain meaning of the halachos, and in order; only afterwards should one study it in a manner of “increasing in it.” May it be Hashem's will that more people join in accepting this upon themselves, to set fixed times – fixed in time and fixed in the soul – for the study of Rambam, and to influence others to do the same.3 excerpts from sichah of Monday night, parashas Shelach, 12 Sivan 5744 For a transcript in English of the Sicha: https://thedailysicha.com/?date=03-02-2026 לע"נ מרת גאלדע רחל בת ר' חייב צבי ע"ה הרשקוביץ ליום היארצייט שלה ט"ז שבט. ת.נ.צ.ב.ה.

On today's pages, Menachot 19 and 20, the Gemara explores the legal weight of a single conjunction, asking how the word "and" can transform the requirements of a Temple sacrifice. Through the divergent readings of Rabbi Shimon and the Sages, we see that the difference between a valid offering and a disqualified one often hangs on the placement of a comma or the reach of a pronoun. How can learning to read between the lines of an ancient law help us find more clarity in the complex narratives of our own lives? Listen and find out.

There are several different kinds of Kaddish, the first of which is commonly known as "Hasi Kaddish" – "half-Kaddish." The term "Hasi Kaddish" is actually a misnomer, as the text of this Kaddish is in fact the complete original text, composed either by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly) at the beginning of the Second Commonwealth, or several generations later, by the Tanna'im. The prayers added to the other Kaddish texts were introduced later, during the period of the Geonim or the period of the Rishonim. These other texts are known to us as "Kaddish Titkabal," "Kaddish Yeheh Shelama," and "Kaddish Al Yisrael" (which is also referred to as "Kaddish De'Rabbanan"). "Kaddish Titkabal" includes a request that our prayers be answered, and it is recited after the Amida prayer, and after Shelihot. "Kaddish Yeheh Shelama" is said after the recitation of a text of Torah She'bi'chtab (Tanach), such as following an Arayat. Finally, "Kaddish Al Yisrael" is recited after a session of studying Torah She'be'al Peh (the oral Torah), such as Mishna or Gemara. This text contains a prayer for the wellbeing of the Torah scholars and their students (which is why this Kaddish is also known as "Kaddish De'Rabbanan" – the Rabbis' Kaddish). We recite this Kaddish in the morning after the Korbanot section, which includes the Mishnayot of "Ezehu Mekoman" and the Berayta of Rabbi Yishmael. It is recited again at the end of the prayer service, following the recitation of the Ketoret text which includes passages from the Gemara. This final "Kaddish Al Yisrael" after the Ketoret is known as "Kaddish Yatom" – the mourner's Kaddish, as it is recited by those in mourning for a parent. The Arizal taught that the recitation of this Kaddish by a mourner has the ability to extricate the parent from Gehinnom and bring him or her to Gan Eden. These final three Kaddish texts conclude with a prayer for peace and material blessings. The Rabbis explain that we first pray that "Yitgadal Ve'yitkadash Shemeh Rabba" – that G-d's Name should be glorified and become known throughout the world, before proceeding to ask for our personal needs. This is based on the concept that we must first pray for G-d's sake, so-to-speak, for the glory of His Name, and in this merit our personal requests will be granted. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings a teaching of the Midrash that if a person includes in his prayers the plea that Hashem should act for the sake of His Name ("Aseh Lema'an Shemecha, Aseh Lema'an Yeminecha…"), then he will be given the merit to greet the Shechina. We should pray not only for our own benefit, but also for the sake of the glorification of G-d's Name. This notion is alluded to in the first four words of Kaddish – "Yitgadal Ve'yitkadash Shemeh Rabba." These words begin with the letters Yod, Vav, Shin and Resh, which have the combined numerical value of 516. The Sages teach that Moshe Rabbenu prayed 515 times for the privilege of entering the Land of Israel, whereupon G-d commanded him to stop praying. Some commentators explain that Moshe was told to stop because if he had recited a 516 th prayer, then his prayer would have been accepted (and it was decreed that Moshe must not go into the land). Moshe prayed solely for the purpose of "Yitgadal Ve'yitkadash Shemeh Rabba," for the sake of the glorification of the divine Name, and not for his personal benefit, and his prayer therefore would have deserved to be accepted. When our intentions are sincere, when we pray for our needs so we can succeed in our mission in the world, the mission of bringing honor to the Almighty, then we are worthy of having our prayers answered.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we interview our friend and convert from Eastern Orthodoxy, Ben Bollinger. He explains why Eastern Orthodoxy is "close, but not it." We focused especially on the papacy and Purgatory. Ben has a great love and respect for the Eastern Orthodox, with whom he encountered not only many great and profound truths of the faith, but joyful and edifying fellowship. As good as these things were, however, he explains how Eastern Orthodoxy does not enjoy the fullness of truth and communion found in the Catholic Church.You can read Ben's many great writings on the Catholic Faith at his Substack: https://benjaminjohn.substack.com/VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Intro and Guest Bio09:53 - Steelmanning the Orthodox Case: Starting with Scripture12:42 - The Keys, Typology, Matthew 16, Isaiah 2224:18 - St. Cyprian and the Patristic Case for Unity36:02 - The Leadership of St. Peter at the Jerusalem Council51:58 - Papal Claims: Infallibility, Universal Jurisdiction, and the Councils01:01:45 - Orthodox Claims, and the "First Without Equals" Debate01:42:06 - Other Issues: Original Sin, the Filioque, and Purgatory02:12:07 - Final Thoughts and Closing RemarksThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

REM-SS85-08 The Torah tells that as Beneh Yisrael stood at the shores of the sea, and they saw the Egyptian army pursuing them, they cried out to G-d – "Va'yis'aku Beneh Yisrael El Hashem" (14:10). Rashi comments: "Tafesu Umanut Abotam" – "They took hold of their forefathers' craft." Meaning, Beneh Yisrael here followed the example set for them by the patriarchs, who likewise prayed to G-d. Rashi then proceeds to cite verses from the Book of Bereshit showing that the three patriarchs – Abraham, Yishak and Yaakob – prayed. When reading Rashi's brief remark, we must wonder what point he wishes to make, which difficulty in the text he is trying to resolve. Why must we be informed that Beneh Yisrael's prayers at the shores of the sea followed the patriarchs' example? How does this enhance our understanding of the text? Probing a bit deeper, Rashi's comments become even more perplexing. As mentioned, Rashi cites verses that speak of the patriarchs praying. Surprisingly, however, Rashi specifically does not cite the more obvious sources of the patriarchs' prayers. Instead of pointing to Abraham's prayer on behalf of the city of Sedom, Rashi instead brings the verse that tells of Abraham returning the next day to the spot where he had prayed for Sedom (Bereshit 19:27). Instead of noting Yishak's prayer for a child, Rashi instead cites the Torah's vague description of Yishak "conversing" in the field (Bereshit 24:63), which the Sages interpret as a reference to prayer. And instead of mentioning Yaakob's plea for help when Esav was approaching with an army, Rashi brings the verse that tells of Yaakob's evening "encounter" ("Va'yifga" – 28:11), which is understood to mean that he prayed. Why did Rashi not cite the clearest references to the patriarchs' prayers? More generally, why did Rashi need to bring textual proof to the fact that our righteous Abot (patriarchs) prayed? Do we not already know this? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered all these questions by establishing that Beneh Yisrael's cries were not actual cries for help. We must remember that these events transpired after G-d had brought the powerful Egyptian Empire to its knees with ten miraculous plagues, after Moshe had informed the people that G-d was bringing them to their homeland, and after they had taken the Egyptians' possessions with them to bring to the Holy Land. They knew that G-d would help them and save them from the pursuing Egyptian army. They did not have a doubt. (Although the Torah relates that the people turned to Moshe in panic, asking why he had taken them out of Egypt to perish, Rashi explains that this was a different group than the group who responded by praying.) They had complete faith in G-d. This was the point that Rashi wished to clarify – that the people prayed even though they were confident that they would be saved. These prayers were not a prayer for help, for rather "Umanut Abotam" – the "craft" taught to them by their forebears. A person with a profession goes to work every day. He doesn't show up only when he runs out of money; he knows that he needs to tend to his profession consistently. The same is true of our connection to Hashem. We cannot build this connection only by turning to him when we face some kind of problem. We need to practice the "craft," or "profession," of prayer each and every day, even when we have no particular, pressing issue that concerns us. This is what Rashi is teaching us. Beneh Yisrael turned to Hashem in prayer not because they were frightened, but rather because prayer was an "Umanut" – a "profession," something that they knew they must consistently do. And they learned this "profession" from the patriarchs. Abraham prayed even after Sedom was destroyed, when he could no longer save the city. Yishak prayed in the field regularly. And Yaakob prayed before going to sleep. These weren't prayers for help, but rather part of the Abot's ongoing, persistent efforts to build their relationship with Hashem. This is the "profession" that they taught us, and that we must follow. The Lubavitcher Rebbe applied this idea to the Misva of Torah study. This obligation is not limited to practical knowledge. It goes without saying that in order to practice Judaism properly, we must learn and familiarize ourselves with Halacha, and practical Halacha must certainly take priority in our Torah curricula. However, this is not the sole objective of Torah study. We are required to learn as much as we can even about subjects that are not practically applicable. Torah learning is not only about knowledge, but also about our connection to Hashem who gave us the Torah. When we pray and learn Torah not only in moments of need, but with constancy and devotion, we cultivate a living, daily bond with Hashem – and this is the lifelong, sacred "profession" which we've inherited from our righteous forebears.

On today's page, Menachot 16, we explore the disagreement between the Sages and Rabbi Meir over what constitutes a "disqualified" intention. In a culture obsessed with metrics and return on investment, the Gemara offers a different way to live: by mastering every minute detail until we are fully immersed in the task. How does focusing on the small things help us re-enchant a world that often feels broken? Listen and find out.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this "Papal Snapshot" episode, we cover a letter from St. Isidore of Seville (c. 560-636) that very plainly asserts the papacy is divinely established by Christ. He also laid out a framework for when the Pope should and should not be obeyed.This particular episode was "inspired" by a prominent protestant apologist who blatantly asserted the falsehood that St. Isidore did not believe the Pope had greater authority than other bishops. Once more, when you read the writings of the Fathers from beginning to end, it's a very different story.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Intro02:26 - Historical Context03:45 - St. Isidore of Seville, Letter 613:15 - ConclusionThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this "Judas within" episode, we cover a letter from the great eastern Church Father, St. Basil, that laments scandals within the Church in the late 300's. It could have been written yesterday, and thus we hope it is a source of consolation amidst any difficult time in the Church. Such difficulties are "one-niners" (Ecclesiastes 1:9, "nothing new under the sun").This is the first of what will be many more "mini-episodes" (around 10 minutes or less) we will now release on a regular basis. Some weeks will have single longer episodes, and some will have multiple "mini-episodes," covering amazing stories and evidence of Catholic belief in the ancient Church. There are so many nuggets to share, and these "mini-episodes" will allow us to share them with you more quickly. Another one will come out later this week on the papacy!VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Intro02:46 - Historical Context04:09 - St. Basil, Letter 16405:59 - ConclusionThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

In this episode of Sages of the Talmud, I'm joined by Morty Roth to explore the life of Rabbi Akiva, one of the most influential figures in Jewish history.My goal in this conversation is not to retell a familiar story, but to extract the lessons that matter for real life. We explore what it means to begin without certainty, how to respond when years of effort are suddenly lost, and how to keep growing when starting over feels overwhelming. Rabbi Akiva's life offers a powerful framework for perseverance, humility, and steady personal growth over time.If you're looking for practical insight on how to keep moving forward in your own spiritual or personal development, this episode is for you.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.Download the Sages of the Talmud Study Guide Deepen your learning with the Sages of the Talmud companion study guide. This evergreen resource provides historical timelines, key sages, and a glossary of essential terms — designed to follow along with the entire series and revisit anytime. Free to download and always relevant. Click here to get your copy. 

Some people avoid pain with distractions. In this episode, the Wisdom of the Sages community does something far rarer: they learn how to move through emotional heaviness with faith—without rushing, bypassing, or pretending everything is fine. From inner churning and grief to confusion about work, purpose, and spiritual," Raghunath and Kaustubha offer a grounded bhakti lens for processing the darker, harder seasons of life and letting them deepen—not derail—your practice. Recorded live during retreat time at Govardhan Eco Village, this Q&A is a reminder that spiritual life isn't about having a perfectly curated mind. It's about learning where to place your shelter when the mind gets loud, when the heart feels tender, and when life forces you to face what you'd rather avoid. Key Highlights: * How to move through emotional heaviness with faith—without trying to fix yourself or rush the process * Why difficult seasons can strengthen faith in Kṛṣṇa and loosen false faith in the material world * Practical guidance for handling spiritual "shoulds" (cultural expectations, opinions, mixed messages) without losing the main thing * What "surrender" looks like in real time: Kṛṣṇa as protector, provider, and the steady center when everything else shakes * Meaningful work vs. paying the bills: how to stay devotional in an imperfect workplace—and keep your integrity intact * The role of community when life gets hard: why you're not meant to process heavy things alone

Our guest this week is author and JAR Associate Editor Brady Crytzer. During the American Revolution, Pope Pius VI spoke out passionately against the false promises of liberty and freedom, claiming that Enlightened philosophers were deceiving the masses. For more information visit www.allthingsliberty.com.  

Some people avoid pain with distractions. In this episode, the Wisdom of the Sages community does something far rarer: they learn how to move through emotional heaviness with faith—without rushing, bypassing, or pretending everything is fine. From inner churning and grief to confusion about work, purpose, and spiritual," Raghunath and Kaustubha offer a grounded bhakti lens for processing the darker, harder seasons of life and letting them deepen—not derail—your practice. Recorded live during retreat time at Govardhan Eco Village, this Q&A is a reminder that spiritual life isn't about having a perfectly curated mind. It's about learning where to place your shelter when the mind gets loud, when the heart feels tender, and when life forces you to face what you'd rather avoid. Key Highlights: * How to move through emotional heaviness with faith—without trying to fix yourself or rush the process * Why difficult seasons can strengthen faith in Kṛṣṇa and loosen false faith in the material world * Practical guidance for handling spiritual "shoulds" (cultural expectations, opinions, mixed messages) without losing the main thing * What "surrender" looks like in real time: Kṛṣṇa as protector, provider, and the steady center when everything else shakes * Meaningful work vs. paying the bills: how to stay devotional in an imperfect workplace—and keep your integrity intact * The role of community when life gets hard: why you're not meant to process heavy things alone

Krishna's "coincidences" didn't calm down—they escalated. Part Two of Meet the Pilgrims picks up right where the last episode left off: real people, real spiritual detours, and that unmistakable moment when you stop chasing "success" and start getting redirected by grace. Live from Govardhan Eco Village, this continuation brings even kirtanf the Wisdom of the Sages pilgrimage into view—hardcore kids from the punk scene, yoga teachers, musicians, academics, kirtan leaders, and seekers who thought they were just "improving themselves"… until bhakti started improving them.     And sometimes it's a former corporate success story singing kirtan, wandering musicians Googling "kirtan near me" and ending up singing for Radhanath Swami, and a PhD student realizing the ladder of achievement was leaning against the wrong wall. And it's not just about "how I got here." It's about what happens after you arrive—when humility opens the channel, association does its work, and spiritual life stops being theory and becomes transformation. Sometimes the miracle is a "secret temple." Sometimes it's a new marriage that begins with a second-date kirtan. And sometimes it's a former corporate success story singing kirtan on the streets of Mumbai because he finally meant it when he said, "Teach me how to be a devotee." ******************************************************************** LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

This one is all about spiritual journeys—the stories that bring people onto the Wisdom of the Sages pilgrimage: unlikely beginnings, messy detours, and those moments where a single step toward bhakti turns into a full-on sprint from the universe. This episode is a rapid-fire parade of the spiritual plot twists of real humans with real backstories… getting quietly (and sometimes loudly) redirected by grace.  You'll meet the community behind the podcast—teachers, therapists, travelers, skeptics, seekers, punks, adult entertainers—each one carrying a different "how I got here," and somehow arriving at the same place: kirtan, sādhana, and a new definition of what it means to come home. If you love pilgrimage stories, spiritual synchronicities, and the kind of bhakti that sneaks up on you like a monk with a stack of books—this one's for you. ******************************************************************** LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

This one is all about spiritual journeys—the stories that bring people onto the Wisdom of the Sages pilgrimage: unlikely beginnings, messy detours, and those moments where a single step toward bhakti turns into a full-on sprint from the universe. This episode is a rapid-fire parade of the spiritual plot twists of real humans with real backstories… getting quietly (and sometimes loudly) redirected by grace.  You'll meet the community behind the podcast—teachers, therapists, travelers, skeptics, seekers, punks, adult entertainers—each one carrying a different "how I got here," and somehow arriving at the same place: kirtan, sādhana, and a new definition of what it means to come home. If you love pilgrimage stories, spiritual synchronicities, and the kind of bhakti that sneaks up on you like a monk with a stack of books—this one's for you. ******************************************************************** LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

Krishna's "coincidences" didn't calm down—they escalated. Part Two of Meet the Pilgrims picks up right where the last episode left off: real people, real spiritual detours, and that unmistakable moment when you stop chasing "success" and start getting redirected by grace. Live from Govardhan Eco Village, this continuation brings even kirtanf the Wisdom of the Sages pilgrimage into view—hardcore kids from the punk scene, yoga teachers, musicians, academics, kirtan leaders, and seekers who thought they were just "improving themselves"… until bhakti started improving them.     And sometimes it's a former corporate success story singing kirtan, wandering musicians Googling "kirtan near me" and ending up singing for Radhanath Swami, and a PhD student realizing the ladder of achievement was leaning against the wrong wall. And it's not just about "how I got here." It's about what happens after you arrive—when humility opens the channel, association does its work, and spiritual life stops being theory and becomes transformation. Sometimes the miracle is a "secret temple." Sometimes it's a new marriage that begins with a second-date kirtan. And sometimes it's a former corporate success story singing kirtan on the streets of Mumbai because he finally meant it when he said, "Teach me how to be a devotee." ******************************************************************** LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMHappy New Year! We open this new year of Our Lord 2026 with a bang: in this episode, we cover how Messiah defeated the demons, overturned the millennia-long reign of false gods, and converted an empire, as recounted by the great 4th century Church Father, St. Athanasius, in his classic work, "On the Incarnation of the Word."Magic and sorcery failed; the oracles went silent; ancient lairs of paganism like Egypt and Babylon turned to Christ; the sign of the cross scattered demons; and the nations left behind their differing worship of many false gods for the one worship of the true God in His Catholic Church.Let us remember this great and epic history in our day!VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Introduction05:08 - Historical Context08:21 - A Prophetic Consideration11:00 - St. Athanasius, On the Incarnation of the Word01:05:17 - ConclusionThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

A person who does not observe Yom Tob, but observes Shabbat, can be counted toward a Minyan. One who violates Yom Kippur, however, is akin to a Shabbat violator. As discussed in a previous installment, the status of a public Shabbat violator vis-à-vis being counted for a Minyan is subject to considerable debate and discussion. A member of the Karaite sect cannot be counted for a Minyan. This sect acknowledges the written text of the Torah as divine law but rejects the authority of the Torah She'be'al Peh – the oral tradition interpreting the Torah. Thus, for example, the Karaites wear Tefillin between their eyes, because they follow the literal meaning of the requirement to wear Tefillin "Ben Enecha" ("between your eyes"), rejecting the Sages' understanding that this refers to the spot on the top of the head parallel to the area between the eyes. Likewise, they follow the literal meaning of the Torah's command not to kindle a flame on Shabbat (Shemot 35:3), and so they keep the lights and heating off on Shabbat, sitting in the dark and cold and eating cold food. We, who accept the Rabbis' interpretation of this verse, as forbidding only the act of kindling on Shabbat, but not having a preexisting flame, specifically make a point of lighting candles before Shabbat to illuminate the home, and of eating hot dishes on Shabbat. Since Karaites heretically deny the authority of our oral tradition, they are considered gentiles with respect to a Minyan, and cannot be counted. Needless to say, if a Karaite or any other kind of heretic or sinner performs Teshuba, they are treated as full-fledged observant Jews and certainly count for a Minyan. An observant Jew who does not read Hebrew, and thus cannot pray, may be counted toward a Minyan, as long as he understands the concept of Tefilla. If, for example, a Jew who did not receive a religious education becomes a Ba'al Teshuba and begins observing the Misvot, then he may be counted as one of the ten men for a Minyan even though he did not yet learn Hebrew and is thus still unable to recite the prayers.

A person who does not observe Yom Tob, but observes Shabbat, can be counted toward a Minyan. One who violates Yom Kippur, however, is akin to a Shabbat violator. As discussed in a previous installment, the status of a public Shabbat violator vis-à-vis being counted for a Minyan is subject to considerable debate and discussion. A member of the Karaite sect cannot be counted for a Minyan. This sect acknowledges the written text of the Torah as divine law but rejects the authority of the Torah She'be'al Peh – the oral tradition interpreting the Torah. Thus, for example, the Karaites wear Tefillin between their eyes, because they follow the literal meaning of the requirement to wear Tefillin "Ben Enecha" ("between your eyes"), rejecting the Sages' understanding that this refers to the spot on the top of the head parallel to the area between the eyes. Likewise, they follow the literal meaning of the Torah's command not to kindle a flame on Shabbat (Shemot 35:3), and so they keep the lights and heating off on Shabbat, sitting in the dark and cold and eating cold food. We, who accept the Rabbis' interpretation of this verse, as forbidding only the act of kindling on Shabbat, but not having a preexisting flame, specifically make a point of lighting candles before Shabbat to illuminate the home, and of eating hot dishes on Shabbat. Since Karaites heretically deny the authority of our oral tradition, they are considered gentiles with respect to a Minyan, and cannot be counted. Needless to say, if a Karaite or any other kind of heretic or sinner performs Teshuba, they are treated as full-fledged observant Jews and certainly count for a Minyan. An observant Jew who does not read Hebrew, and thus cannot pray, may be counted toward a Minyan, as long as he understands the concept of Tefilla. If, for example, a Jew who did not receive a religious education becomes a Ba'al Teshuba and begins observing the Misvot, then he may be counted as one of the ten men for a Minyan even though he did not yet learn Hebrew and is thus still unable to recite the prayers.

Six years ago we hit "record" with shaky internet and big dreams—then a lucky break, and a global lockdown helped turn Wisdom of the Sages into a daily lifeline for thousands of listeners.   In this special 6-Year Anniversary episode—recorded live from Govardhan Ecovillage, India—listeners step up to share how daily Śrīmad Bhāgavatam, bhakti-yoga, kirtan, and satsang pulled them out of anxiety, addiction, trauma, and spiritual confusion—and into something steady, practical, and strangely joyful. From Berlin to Manhattan to Asheville, you'll hear how the "sages in the pages" become real when the teachings move from information to transformation.

• Explores in depth the medicinal and magical properties of the many herbs, barks, and berries associated with the Christmas and Yuletide season• Looks at the origins of the Christmas tree and Santa Claus, as well as female gift bringers, holiday Spirits, and Yuletide animals• Shares crafts such as how to make a Yule Log, practices such as Winter Solstice divinations, and recipes for traditional foods and drinksFor millennia cultures have taken time out to honor the darkest days of the year with lights, foods, and festivities.In ancient Egypt, people decorated their homes with greenery at the festival of the rebirth of the God Horus. The ancient Romans shared gifts, especially candles, at the midwinter festival of Saturnalia. In Scandinavian and Germanic cultures, the Yule Log was burned in the hearth, fruit orchards were wassailed, and sheaves of wheat were displayed to carry luck into the New Year. In Celtic cultures, mummers and guisers went door to door, and European mistletoe (Viscum album) was gathered by Druids as a medicinal and magical aid.Ellen Evert Hopman shares folklore, recipes, rituals, and crafts to enliven your Yuletide observance. She explores the origins of the Christmas tree and Santa Claus as well as holiday Spirits and Yuletide animals. She explains how to perform Winter Solstice divinations and make traditional foods and drinks such as Elizabethan gingerbread cookies and Wassail. And she looks in depth at the medicinal and magical properties of the many herbs, barks, and berries associated with the Christmas and Yuletide season such as Frankincense and Myrrh, Cinnamon, Nutmeg, Hibiscus, Bayberry, and many more. This guide offers practical and magical ways to celebrate and honor the darkest days of the year.Ellen Evert Hopman is a master herbalist and lay homeopath, who has been a Druidic initiate since 1984. She is a founding member of the Order of the White Oak, the Archdruidess and founder of Tribe of the Oak, a former professor at the Grey School of Wizardry, and a member of the Grey Council of Mages and Sages. She is the author of Celtic herbals and Druid novels, including Secret Medicines from Your Garden, The Sacred Herbs of Samhain, and Once Around the Sun: Stories, Crafts, and Recipes to Celebrate the Sacred Earth Year. She lives in Massachusetts.https://elleneverthopman.com/Become a supporter of this podcast: https://www.spreaker.com/podcast/earth-ancients--2790919/support.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis.

When devotion becomes a transaction, spiritual life starts to thin out. In this episode of Wisdom of the Sages, Raghunath and special co-host Pranapriya Devi Dasi explore how bhakti deepens not through bigger offerings or louder effort, but through listening, responsibility, and presence. Drawing from the Śrīmad Bhāgavatam, stories of karma and mercy, and everyday struggles with anxiety, chanting, and family life, the conversation points to a quieter truth: spiritual growth begins when we stop managing outcomes and start showing up with sincerity. A grounded, humorous, and sobering reminder that bhakti isn't about getting more—it's about giving attention. ******************************************************************** LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************