Podcasts about Shavuot

The sharp scholars (charifei) of Pumbedita argue that one burning can create pigul for another. Specifically, if one burns the kometz (handful) with the intention to burn the levona (frankincense) outside its designated time, it becomes pigul. They explain that even the Rabbis - who generally hold that a pigul thought during only half of a permitting act (matir) is ineffective - would agree here, because the levona was included in the person's thoughts. Rava supports this from the general rule in the Mishna, however, his proof is rejected as it is inconclusive. Rav Hisda, however, cites Rav to argue that one burning cannot create pigul for another. He reasons that since the kometz is not the permitting agent (matir) for the levona, an intention concerning burning the levona during the burning of the kometz is irrelevant. A proof is brought for this from a case involving the two lambs of Shavuot, but it is countered by distinguishing between items in separate vessels versus items in the same vessel. Rav Hamnuna presents a unique case that he considers of immense value, where the pigul thought "spreads" through the entire process. If one burns the kometz with intent to burn the levona tomorrow, and with intent to eat the shirayim (remnants) tomorrow, the offering is pigul. This is because the thoughts combined eventually cover both the completion of the permitting acts and the consumption of the remnants. The chapter concludes with a discussion of a braita regarding a case that all agree on. At first it seems they all agree that there is pigul even if the pigul thought is only in one matir. However, since it is clear that is not the case, they edit the braita to read "pasul" instead of "pigul," as all agree that it is disqualified, even if it is not necessarily pigul. The third chapter begins with a Mishna discussing intentions regarding items not normally meant for that specific use. If one has intent during the kometz service to eat something not usually eaten (like the kometz itself) or to burn something not usually burned (like the remnants), the rabbis rule the offering valid, while Rabbi Eliezer disqualifies it. Additionally, if the intention involves a quantity less than an olive-bulk, or if it combines half an olive-bulk of eating and half an olive-bulk of burning, it remains valid because eating and burning do not combine to reach the required measure for pigul. Rabbi Asi in the name of Rabbi Yochanan explains that Rabbi Eliezer derives his position from the double expression in the verse: "ve'im he'achol ye'achel" (and if it should surely be eaten). He understands this to include two types of "eating": human consumption and the consumption of the altar (burning). Therefore, an intention to switch these roles - intending to eat what is meant for the fire - is a valid disqualifying thought. The rabbis who disagree extrapolate that verse in a different manner, either to include a case of one who uses the language of eating instead of burning when having a pigul intent, or to derive the requisite amount of burning from the requisite amount for eating - an olive-bulk - meaning one who has a thought to burn less than an olive-bulk beyond its given time will not render the offering pigul. Rabbi Zeira questions Rav Asi that if Rabbi Eliezer derives his position from the Torah, it should carry the penalty of karet, and yet Rav Asi said in the name of Rabbi Yochanan that is does not. Rav Asi answer that there is a Tannaitic dispute regarding the nature of Rabbi Eliezer's disqualification: one view holds it is a Torah-level disqualification punishable by karet, while another suggests it is a Rabbinic disqualification and he brings a braita to support this. The braita discusses one who slaughters a sacrifice with the intent to drink the blood tomorrow or to burn the meat tomorrow. Rabbi Eliezer disqualifies these cases, while the rabbis validate them. Rabbi Yehuda and Rabbi Elazar disagree in a case where one's intent was to leave the blood for tomorrow. Rabbi Yehuda says it is disqualified while Rabbi Elazar says that the rabbis and Rabbi Eliezer disagree about this as well. In trying to assess the point of disagreement between Rabbis Yehuda and Elazar, they suggest that it is on their understanding of Rabbi Eliezer's position and whether he views these cases as disqualified (rabbinic) or as pigul (Torah law, with karet). However, this understanding of the braita is rejected.

The sharp scholars (charifei) of Pumbedita argue that one burning can create pigul for another. Specifically, if one burns the kometz (handful) with the intention to burn the levona (frankincense) outside its designated time, it becomes pigul. They explain that even the Rabbis - who generally hold that a pigul thought during only half of a permitting act (matir) is ineffective - would agree here, because the levona was included in the person's thoughts. Rava supports this from the general rule in the Mishna, however, his proof is rejected as it is inconclusive. Rav Hisda, however, cites Rav to argue that one burning cannot create pigul for another. He reasons that since the kometz is not the permitting agent (matir) for the levona, an intention concerning burning the levona during the burning of the kometz is irrelevant. A proof is brought for this from a case involving the two lambs of Shavuot, but it is countered by distinguishing between items in separate vessels versus items in the same vessel. Rav Hamnuna presents a unique case that he considers of immense value, where the pigul thought "spreads" through the entire process. If one burns the kometz with intent to burn the levona tomorrow, and with intent to eat the shirayim (remnants) tomorrow, the offering is pigul. This is because the thoughts combined eventually cover both the completion of the permitting acts and the consumption of the remnants. The chapter concludes with a discussion of a braita regarding a case that all agree on. At first it seems they all agree that there is pigul even if the pigul thought is only in one matir. However, since it is clear that is not the case, they edit the braita to read "pasul" instead of "pigul," as all agree that it is disqualified, even if it is not necessarily pigul. The third chapter begins with a Mishna discussing intentions regarding items not normally meant for that specific use. If one has intent during the kometz service to eat something not usually eaten (like the kometz itself) or to burn something not usually burned (like the remnants), the rabbis rule the offering valid, while Rabbi Eliezer disqualifies it. Additionally, if the intention involves a quantity less than an olive-bulk, or if it combines half an olive-bulk of eating and half an olive-bulk of burning, it remains valid because eating and burning do not combine to reach the required measure for pigul. Rabbi Asi in the name of Rabbi Yochanan explains that Rabbi Eliezer derives his position from the double expression in the verse: "ve'im he'achol ye'achel" (and if it should surely be eaten). He understands this to include two types of "eating": human consumption and the consumption of the altar (burning). Therefore, an intention to switch these roles - intending to eat what is meant for the fire - is a valid disqualifying thought. The rabbis who disagree extrapolate that verse in a different manner, either to include a case of one who uses the language of eating instead of burning when having a pigul intent, or to derive the requisite amount of burning from the requisite amount for eating - an olive-bulk - meaning one who has a thought to burn less than an olive-bulk beyond its given time will not render the offering pigul. Rabbi Zeira questions Rav Asi that if Rabbi Eliezer derives his position from the Torah, it should carry the penalty of karet, and yet Rav Asi said in the name of Rabbi Yochanan that is does not. Rav Asi answer that there is a Tannaitic dispute regarding the nature of Rabbi Eliezer's disqualification: one view holds it is a Torah-level disqualification punishable by karet, while another suggests it is a Rabbinic disqualification and he brings a braita to support this. The braita discusses one who slaughters a sacrifice with the intent to drink the blood tomorrow or to burn the meat tomorrow. Rabbi Eliezer disqualifies these cases, while the rabbis validate them. Rabbi Yehuda and Rabbi Elazar disagree in a case where one's intent was to leave the blood for tomorrow. Rabbi Yehuda says it is disqualified while Rabbi Elazar says that the rabbis and Rabbi Eliezer disagree about this as well. In trying to assess the point of disagreement between Rabbis Yehuda and Elazar, they suggest that it is on their understanding of Rabbi Eliezer's position and whether he views these cases as disqualified (rabbinic) or as pigul (Torah law, with karet). However, this understanding of the braita is rejected.

Rabbi Meir and the rabbis disagree about whether the meal offering can become pigul if the pigul thought was only during part of the permitting act (matir), such as during the burning of the kometz, but not the burning of the frankincense, or the slaughtering of one sheep of the two sheep offerings on Shavuot. Rabbi Meir holds that it is pigul, while the rabbis do not. Rav and Shmuel disagree regarding this debate. Rav holds that if the first action included a pigul thought, while the second was performed in silence, it is pigul, even according to the rabbis, as the second action follows the first and is considered to have been performed with the same thought. Shmuel disagrees and holds that silence following a pigul thought does not render the item pigul according to the rabbis, who require pigul in both actions that are considered a matir. Two difficulties are raised against Rav's position from two different sources from the Tosefta. The first is resolved but the second is only partially resolved, i.e., according to one position in a different debate. A question is raised on the Tosefta quoted previously. If one is not punished by karet in a case of pigul unless the rest of the sacrifice was brought properly, in the case of the sacrifice on Yom Kippur, if one had a pigul thought while sprinkling the first set of blood, but not the next, how could Rabbi Meir call this pigul as the next sets of blood are considered like sprinkling water, as the sacrifice is already disqualified since the earlier sprinkling of blood is invalid. Raba and Rava each provide solutions to this problem. If one had a pigul thought while bringing the kometz to the altar, is that considered half a matir, as also the frankincense needs to be brought to the altar? Rabbi Yochanan and Reish Lakish disagree. Rabbi Yochanan views it like taking the kometz, and it is therefore considered a whole matir. He holds that bringing it to the altar is not actually a matir, but an important part of the service and therefore a pigul thought will disqualify the sacrifice even if there is a parallel action (bringing the frankincense to the altar) that is not performed with a pigul thought. Reish Lakish views it like the burning of the kometz and is only half a matir. Two difficulties are raised against Rabbi Yochanan, from our Mishna and a braita, and are both resolved, and one against Reish Lakish which is left unresolved. If one burned a tiny amount with a thought to eat a tiny amount beyond its designated time, and continually does this until the whole thing is burned and the thoughts cover the whole remainder, is it pigul. Three rabbis disagree – one says it's pigul, one says it is disqualified and the third says it's permitted. At first they think they each are based on a different opinion – Rabbi Meir, the rabbis and Rebbi. But this suggestion is rejected and it is explained to be based on whether one views a burning of a tiny amount as a proper act of burning and the eating of a tiny amount as a proper act of eating.

Rabbi Meir and the rabbis disagree about whether the meal offering can become pigul if the pigul thought was only during part of the permitting act (matir), such as during the burning of the kometz, but not the burning of the frankincense, or the slaughtering of one sheep of the two sheep offerings on Shavuot. Rabbi Meir holds that it is pigul, while the rabbis do not. Rav and Shmuel disagree regarding this debate. Rav holds that if the first action included a pigul thought, while the second was performed in silence, it is pigul, even according to the rabbis, as the second action follows the first and is considered to have been performed with the same thought. Shmuel disagrees and holds that silence following a pigul thought does not render the item pigul according to the rabbis, who require pigul in both actions that are considered a matir. Two difficulties are raised against Rav's position from two different sources from the Tosefta. The first is resolved but the second is only partially resolved, i.e., according to one position in a different debate. A question is raised on the Tosefta quoted previously. If one is not punished by karet in a case of pigul unless the rest of the sacrifice was brought properly, in the case of the sacrifice on Yom Kippur, if one had a pigul thought while sprinkling the first set of blood, but not the next, how could Rabbi Meir call this pigul as the next sets of blood are considered like sprinkling water, as the sacrifice is already disqualified since the earlier sprinkling of blood is invalid. Raba and Rava each provide solutions to this problem. If one had a pigul thought while bringing the kometz to the altar, is that considered half a matir, as also the frankincense needs to be brought to the altar? Rabbi Yochanan and Reish Lakish disagree. Rabbi Yochanan views it like taking the kometz, and it is therefore considered a whole matir. He holds that bringing it to the altar is not actually a matir, but an important part of the service and therefore a pigul thought will disqualify the sacrifice even if there is a parallel action (bringing the frankincense to the altar) that is not performed with a pigul thought. Reish Lakish views it like the burning of the kometz and is only half a matir. Two difficulties are raised against Rabbi Yochanan, from our Mishna and a braita, and are both resolved, and one against Reish Lakish which is left unresolved. If one burned a tiny amount with a thought to eat a tiny amount beyond its designated time, and continually does this until the whole thing is burned and the thoughts cover the whole remainder, is it pigul. Three rabbis disagree – one says it's pigul, one says it is disqualified and the third says it's permitted. At first they think they each are based on a different opinion – Rabbi Meir, the rabbis and Rebbi. But this suggestion is rejected and it is explained to be based on whether one views a burning of a tiny amount as a proper act of burning and the eating of a tiny amount as a proper act of eating.

If one of the loaves of the two loaves for Shavuot or one of the sets of six loaves of the showbread become impure, are the others to be burned as well? Rabbi Yehuda holds that public offerings are all treated as one unit and therefore they are all disqualified and are burned. The rabbis disagree and permit them to be eaten. Rabbi Elazar limits their debate to a case where they became impure before the blood was sprinkled. According to Rav Papa, the debate centers on whether the tzitz atones for items that are to be eaten. If it atones for the bread, then the blood can be sprinkled and is effective to permit the other (pure) bread to be eaten. But if it does not atone for food items, the blood can be sprinkled, but since the bread was not complete at the time, it is forbidden to eat, as per Rabbi Yochanan's opinion in Menachot 9b. However, Rav Papa's explanation is rejected on three counts. First, Rabbi Yehuda and the rabbis also disagree in a case where the item that was to be offered on the altar becomes impure. Second, Rabbi Yehuda's position by the Paschal sacrifice, as appears in the braita, demonstrates that the phrase "the communal offerings are not divided" has no connection at all to the tzitz atoning. Third, the Mishna states explicitly the reason for Rabbi Yehuda's position and it is because the communal offerings are not divided and not on account of the tzitz. In a thanksgiving (toda) offering, if there is a pigul thought about the meat, the breads are disqualified, but a pigul thought about the bread only disqualifies the bread, but not the meat. The same holds true for the two sheep regarding the accompanying breads. After attempting one explanation, which is rejected, the Gemara explains the reasoning behind the law – the bread comes on account of the animal offering, but the animal offering does not come on account of the bread. Both cases were necessary to bring, as one may have thought that the sheep and the accompanying breads are waved together and therefore might be considered completely one unit, but they are not. There are three different versions of a question Rabbi Elazar asked Rav. The first version: if one slaughters the animal for the toda offering with a thought to eat a half an olive-bulk of the meat and half an olive-bulk of the bread, do they combine to make the bread pigul? Rav answers that it is. The Gemara asks why a kal v'chomer reasoning isn't employed to lead us to say that the bread wouldn't be pigul, as it cannot even make the meat pigul. A difficulty is raised against that suggestion as in a similar situation regarding mixed breeds in a vineyard, that kind of kal v'chomer isn't used. But they distinguish between the two cases, resolving the difficulty. The second version has the same type question asked but regarding the two sheep offering and the accompanying breads. The third version of the question is about the meaning of someone's language if they slaughtered the sheep to "eat an olive-bulk of its friend tomorrow." Does "its friend" refer to the other sheep (it would not be pigul, as the sheep is a "permitter") or to the bread (it would be pigul as bread is not a "permitter")? Rav brings a tannaitic source which makes it clear that the meaning was the other sheep. The Gemara rejects this proof of Rav. What is the relationship between the sacrifice and its libations regarding pigul? Rabbi Meir holds that if the libations were already placed in a sanctified vessel and the sacrifice is brought with a pigul intent, the libations are disqualified as well. But a pigul thought regarding the libations only disqualifies the libation, not the sacrifice. In the Tosefta Zevachim 5:1, the rabbis bring counter arguments to Rabbi Meir. First, they view the libations as completely separate and do not agree with Rabbi Meir that they become disqualified if the sacrifice becomes pigul, as they can be brought up to ten days later. When Rabbi Meir qualifies his ruling to a case where the libations are brought together with the offering, the rabbis continue with another claim. Since the libations can be designated to a different sacrifice, that proves that they are not inherently connected. Rava explains that Rabbi Meir must have held that the libations cannot be designated for a different sacrifice. In the Tosefta, Rabbi Meir and the rabbis disagree as well regarding the oil of the leper – if the guilt offering becomes pigul, does the oil become pigul as well, and the same discussion ensues.

2 mishanyot! 1 - How combinations can make items pigul or not. With the cases of the thanksgiving offering (animal offering plus loaves) and also the "Shtei HaLehem" - lambs and 2 loaves of Shavuot. Also, a long discussion about what question Rabbi Elazar asked of Rav (to determine the question itself), in terms of pigul with varied factors -- the order of events, with regard to offerings, intent, minimal measure, and so on. Plus, a mention of "cannabis" (hemp) in the context of mixtures. 2 - Pigul intent renders the libations pigul once they've been sanctified, but the libations, if brought with pigul intent, would not make the offerings themselves pigul.

If one of the loaves of the two loaves for Shavuot or one of the sets of six loaves of the showbread become impure, are the others to be burned as well? Rabbi Yehuda holds that public offerings are all treated as one unit and therefore they are all disqualified and are burned. The rabbis disagree and permit them to be eaten. Rabbi Elazar limits their debate to a case where they became impure before the blood was sprinkled. According to Rav Papa, the debate centers on whether the tzitz atones for items that are to be eaten. If it atones for the bread, then the blood can be sprinkled and is effective to permit the other (pure) bread to be eaten. But if it does not atone for food items, the blood can be sprinkled, but since the bread was not complete at the time, it is forbidden to eat, as per Rabbi Yochanan's opinion in Menachot 9b. However, Rav Papa's explanation is rejected on three counts. First, Rabbi Yehuda and the rabbis also disagree in a case where the item that was to be offered on the altar becomes impure. Second, Rabbi Yehuda's position by the Paschal sacrifice, as appears in the braita, demonstrates that the phrase "the communal offerings are not divided" has no connection at all to the tzitz atoning. Third, the Mishna states explicitly the reason for Rabbi Yehuda's position and it is because the communal offerings are not divided and not on account of the tzitz. In a thanksgiving (toda) offering, if there is a pigul thought about the meat, the breads are disqualified, but a pigul thought about the bread only disqualifies the bread, but not the meat. The same holds true for the two sheep regarding the accompanying breads. After attempting one explanation, which is rejected, the Gemara explains the reasoning behind the law – the bread comes on account of the animal offering, but the animal offering does not come on account of the bread. Both cases were necessary to bring, as one may have thought that the sheep and the accompanying breads are waved together and therefore might be considered completely one unit, but they are not. There are three different versions of a question Rabbi Elazar asked Rav. The first version: if one slaughters the animal for the toda offering with a thought to eat a half an olive-bulk of the meat and half an olive-bulk of the bread, do they combine to make the bread pigul? Rav answers that it is. The Gemara asks why a kal v'chomer reasoning isn't employed to lead us to say that the bread wouldn't be pigul, as it cannot even make the meat pigul. A difficulty is raised against that suggestion as in a similar situation regarding mixed breeds in a vineyard, that kind of kal v'chomer isn't used. But they distinguish between the two cases, resolving the difficulty. The second version has the same type question asked but regarding the two sheep offering and the accompanying breads. The third version of the question is about the meaning of someone's language if they slaughtered the sheep to "eat an olive-bulk of its friend tomorrow." Does "its friend" refer to the other sheep (it would not be pigul, as the sheep is a "permitter") or to the bread (it would be pigul as bread is not a "permitter")? Rav brings a tannaitic source which makes it clear that the meaning was the other sheep. The Gemara rejects this proof of Rav. What is the relationship between the sacrifice and its libations regarding pigul? Rabbi Meir holds that if the libations were already placed in a sanctified vessel and the sacrifice is brought with a pigul intent, the libations are disqualified as well. But a pigul thought regarding the libations only disqualifies the libation, not the sacrifice. In the Tosefta Zevachim 5:1, the rabbis bring counter arguments to Rabbi Meir. First, they view the libations as completely separate and do not agree with Rabbi Meir that they become disqualified if the sacrifice becomes pigul, as they can be brought up to ten days later. When Rabbi Meir qualifies his ruling to a case where the libations are brought together with the offering, the rabbis continue with another claim. Since the libations can be designated to a different sacrifice, that proves that they are not inherently connected. Rava explains that Rabbi Meir must have held that the libations cannot be designated for a different sacrifice. In the Tosefta, Rabbi Meir and the rabbis disagree as well regarding the oil of the leper – if the guilt offering becomes pigul, does the oil become pigul as well, and the same discussion ensues.

Rabbi Yosi and the rabbis debate in the Mishna whether a pigul thought about eating one of the two loaves, while slaughtering both sheep of the Shavuot offering, would render only one loaf pigul or both. Rav Huna explains that Rabbi Yosi, who held that only one loaf is disqualified, would hold the same for a pigul thought about one limb of an animal sacrifice - and only that limb, and not the others, would be pigul. The Gemara brings a braita as a difficulty against Rav Huna. Since the braita cannot be explained according to the rabbis, it can only be explained according to Rabbi Yosi; however, the braita shows that the two breads combine to a requisite amount of an olive-bulk. That implies that the breads are viewed as one unit, and all the more so regarding parts of an animal's body. They attempt to emend the braita to fit with the rabbis' position, but that attempt is rejected due to the language of the braita. Rav Ashi and Ravina each raise difficulties for Rav Huna's position from other tannaitic sources. Rabbi Yochanan explains Rabbi Yosi's position and finds a way to reconcile it with the braita as well, by using drashot on the verses that lead to halakhot regarding the breads, which show that sometimes they are viewed as one unit and sometimes as two. Likewise, in the Mishna and braita—if the kohen does not combine them in his thoughts, they are treated as separate. If he does, they are considered combined. A braita explains that a thought during slaughtering can combine with a thought about sprinkling the blood to reach a requisite amount. A difficulty is raised from a braita of Levi. Rava tries to reconcile the braita with Rebbi's position, but Abaye rejects his suggestion. Even though a difficulty is raised against Abaye, he resolves it.  

Rabbi Yosi and the rabbis debate in the Mishna whether a pigul thought about eating one of the two loaves, while slaughtering both sheep of the Shavuot offering, would render only one loaf pigul or both. Rav Huna explains that Rabbi Yosi, who held that only one loaf is disqualified, would hold the same for a pigul thought about one limb of an animal sacrifice - and only that limb, and not the others, would be pigul. The Gemara brings a braita as a difficulty against Rav Huna. Since the braita cannot be explained according to the rabbis, it can only be explained according to Rabbi Yosi; however, the braita shows that the two breads combine to a requisite amount of an olive-bulk. That implies that the breads are viewed as one unit, and all the more so regarding parts of an animal's body. They attempt to emend the braita to fit with the rabbis' position, but that attempt is rejected due to the language of the braita. Rav Ashi and Ravina each raise difficulties for Rav Huna's position from other tannaitic sources. Rabbi Yochanan explains Rabbi Yosi's position and finds a way to reconcile it with the braita as well, by using drashot on the verses that lead to halakhot regarding the breads, which show that sometimes they are viewed as one unit and sometimes as two. Likewise, in the Mishna and braita—if the kohen does not combine them in his thoughts, they are treated as separate. If he does, they are considered combined. A braita explains that a thought during slaughtering can combine with a thought about sprinkling the blood to reach a requisite amount. A difficulty is raised from a braita of Levi. Rava tries to reconcile the braita with Rebbi's position, but Abaye rejects his suggestion. Even though a difficulty is raised against Abaye, he resolves it.  

Study Guide The Mishna states that an intent to eat half an olive-bulk and an intent to burn half an olive-bulk do not combine to create a status of pigul. The Gemara infers from this Mishna that two intents regarding eating - one concerning an item meant to be eaten and one concerning an item not meant to be eaten - would indeed combine to render the item pigul. This inference, however, contradicts the previous Mishna. Rabbi Yirmia simply rules that this Mishna follows a different opinion than the previous one, while Abaye rejects the inference entirely. The second chapter begins with a debate between Rabbi Yosi and the Rabbis regarding whether a pigul thought about burning the incense beyond the proper time would disqualify the mincha and render the remainder pigul. Reish Lakish explains the basis for Rabbi Yosi's position, that it is not pigul, as he holds that one permitter (matir) cannot turn another matir into pigul. A difficulty is raised against Reish Lakish's explanation, but it is ultimately resolved. Rabbi Yannai rules that a kohen must collect the frankincense, and if this was performed by a non-kohen, it is disqualified. Rabbi Yirmia explains the reasoning by comparing it to holacha (conveying the offering to the altar), which requires a kohen. A difficulty is raised against this comparison, but it is resolved. Rav Meri brings a proof for Rabbi Yannai, but it is rejected. The Mishna raises a debate concerning offerings that consist of several parts—such as the two lambs and two loaves of bread (on Shavuot) or the two bowls of frankincense and two sets of six loaves of the showbread (Lechem HaPanim). The question is whether pigul thoughts during the sacrificing of the lambs or the burning of the frankincense regarding only a portion of the bread (e.g., one of the loaves) render all the loaves pigul.

Study Guide The Mishna states that an intent to eat half an olive-bulk and an intent to burn half an olive-bulk do not combine to create a status of pigul. The Gemara infers from this Mishna that two intents regarding eating - one concerning an item meant to be eaten and one concerning an item not meant to be eaten - would indeed combine to render the item pigul. This inference, however, contradicts the previous Mishna. Rabbi Yirmia simply rules that this Mishna follows a different opinion than the previous one, while Abaye rejects the inference entirely. The second chapter begins with a debate between Rabbi Yosi and the Rabbis regarding whether a pigul thought about burning the incense beyond the proper time would disqualify the mincha and render the remainder pigul. Reish Lakish explains the basis for Rabbi Yosi's position, that it is not pigul, as he holds that one permitter (matir) cannot turn another matir into pigul. A difficulty is raised against Reish Lakish's explanation, but it is ultimately resolved. Rabbi Yannai rules that a kohen must collect the frankincense, and if this was performed by a non-kohen, it is disqualified. Rabbi Yirmia explains the reasoning by comparing it to holacha (conveying the offering to the altar), which requires a kohen. A difficulty is raised against this comparison, but it is resolved. Rav Meri brings a proof for Rabbi Yannai, but it is rejected. The Mishna raises a debate concerning offerings that consist of several parts—such as the two lambs and two loaves of bread (on Shavuot) or the two bowls of frankincense and two sets of six loaves of the showbread (Lechem HaPanim). The question is whether pigul thoughts during the sacrificing of the lambs or the burning of the frankincense regarding only a portion of the bread (e.g., one of the loaves) render all the loaves pigul.

The Gemara raises two difficulties with the conclusion that earthenware vessels can be koshered by placing fire inside them. First, why does the Torah command that earthenware vessels in which sanctified meat was cooked must be broken, if they could simply be put into a kiln? The answer given is that kilns could not be used in Jerusalem, as they would blacken the walls and mar the beauty of the city. Second, why were the Temple ovens made of metal if earthenware ovens could have been used and koshered? The assumption behind this question is flawed, since the ovens needed to serve as a sanctified vessel in certain cases (such as the two loaves on Shavuot and the showbread), and sanctified vessels cannot be made of earthenware. Rav Yitzchak bar Yehuda left the study hall of Rami bar Hama and joined that of Rav Sheshet. Rami bar Hama was offended, assuming Rav Yitzchak sought greater honor. Rav Yitzchak explained that he had not received satisfactory answers from Rami bar Hama, who relied on logical reasoning rather than tannaitic sources. Rami bar Hama challenged Rav Yitzchak to send him a question, promising to answer with a tannaitic source. Rav Yitzchak asked about merika and shtifa (scouring and rinsing) of a vessel in which only part was used for cooking sacrificial items: does the entire vessel require cleansing, or only the part that was used? Rami bar Hama answered logically that only the part used requires cleansing, as in the case of blood on clothing. Rav Yitzchak rejected this reasoning and cited a braita proving the opposite, thereby refuting Rami bar Hama completely. Rabbi Yehuda and Rabbi Shimon disagree about whether the requirement of merika and shtifa applies to both kodshei kodashim and kodashim kalim, or only to kodshei kodashim. From where do they derive this distinction? They both agree that merika and shtifa do not apply to truma. The Gemara raises a challenge to this from a braita, and three answers are offered.

The Gemara raises two difficulties with the conclusion that earthenware vessels can be koshered by placing fire inside them. First, why does the Torah command that earthenware vessels in which sanctified meat was cooked must be broken, if they could simply be put into a kiln? The answer given is that kilns could not be used in Jerusalem, as they would blacken the walls and mar the beauty of the city. Second, why were the Temple ovens made of metal if earthenware ovens could have been used and koshered? The assumption behind this question is flawed, since the ovens needed to serve as a sanctified vessel in certain cases (such as the two loaves on Shavuot and the showbread), and sanctified vessels cannot be made of earthenware. Rav Yitzchak bar Yehuda left the study hall of Rami bar Hama and joined that of Rav Sheshet. Rami bar Hama was offended, assuming Rav Yitzchak sought greater honor. Rav Yitzchak explained that he had not received satisfactory answers from Rami bar Hama, who relied on logical reasoning rather than tannaitic sources. Rami bar Hama challenged Rav Yitzchak to send him a question, promising to answer with a tannaitic source. Rav Yitzchak asked about merika and shtifa (scouring and rinsing) of a vessel in which only part was used for cooking sacrificial items: does the entire vessel require cleansing, or only the part that was used? Rami bar Hama answered logically that only the part used requires cleansing, as in the case of blood on clothing. Rav Yitzchak rejected this reasoning and cited a braita proving the opposite, thereby refuting Rami bar Hama completely. Rabbi Yehuda and Rabbi Shimon disagree about whether the requirement of merika and shtifa applies to both kodshei kodashim and kodashim kalim, or only to kodshei kodashim. From where do they derive this distinction? They both agree that merika and shtifa do not apply to truma. The Gemara raises a challenge to this from a braita, and three answers are offered.

As we know, shidduchim are from Hashem. Even what appear to be mistakes are all part of the Master Plan. Someone told me that their friend, who is six foot two, became engaged to a girl who is four feet eleven. When the question of her height came up, the initial response was, "almost five feet." Somehow, on the other side, this was heard as five foot three. And based on that, they said yes. Clearly, this was Hashem setting things up so that the meeting would take place and the proper match could come to be. It reminds us that even when details seem unclear or inaccurate, Hashem is orchestrating the outcome. It is important to remember that even when things don't work out, even when the process feels slow, confusing, or painful, it is also from Hashem—and it is for our benefit. A man told me that just before Shavuot, a boy was suggested for his daughter. However, she was scheduled to be out of town until after Shavuot. Then the boy went away. After that, she was leaving for Eretz Yisrael for the summer. The other side initially sounded willing to wait. But when the girl returned in September, they discovered that the boy had already begun dating someone else. A few weeks later, they found out that he was getting engaged to a family friend. The girl's mother was crushed. She felt sure that this boy was perfect for her daughter, and it didn't seem that there were any other options. The father asked their rav to speak to his wife and give her chizuk. The rav told her that in Shamayim, not only is each person's match decided, but there are also several suggestions that a person must hear along the way. Before meeting the right one, a person often has to pass by others who are not meant to be. This process itself brings a person closer to their true zivug. The woman felt comforted and they moved forward. Baruch Hashem, a few months later, another boy was suggested, and this time the shidduch moved quickly to an engagement. The mother later said, "Now that I see the boy she actually got engaged to compared to the previous one, it's so clear that this match is far more compatible for her." We don't know what's truly good for us. Only Hashem does. And therefore, the only logical response is to accept His decisions with trust and happiness. Rabbi Reuven Elbaz shared a powerful story about a young man who had been offered an outstanding shidduch. The girl had wonderful qualities and came from an aristocratic family. After three meetings, however, the girl ended it. The young man was deeply hurt, and because his middot were not refined, he decided to take revenge. He approached a friend he didn't like and suggested this girl to him. The friend took it seriously, looked into her, and reported back that he was interested. The young man then told him that he arranged a meeting for the next night at seven o'clock and gave him the girl's address—without ever asking the girl or her family. The next night, the friend knocked on the door asking for the girl, and the father had no idea what he was talking about. The young man was mortified. The father, realizing something wasn't right, asked who had sent him. When the boy mentioned the young man's name, the father understood immediately what had happened. Rather than sending him away, the father invited the boy to sit for a few minutes to ease his embarrassment. In the course of that short conversation, the father was extremely impressed with him. After looking into him properly, he decided that this young man was suitable for his daughter. Baruch Hashem, they eventually got married. There are no mistakes. Everything is biyad Hashem. And everything He does is for our very best.

Most of us learned the Lord's Prayer before we understood what it was doing. It became a ritual, something recited rather than lived.  But when Jesus' words are returned to their original world - the Jewish people under Roman rule, the long ache for redemption, the hope of a coming kingdom - the prayer opens up in ways most modern readers have never seen. It becomes less a mantra and more a mission. In this conversation with Brad Gray and Brad Nelson of Walking the Text, we explore why context is not a luxury but a lifeline.  Jesus wasn't offering a poetic devotional. He was giving His disciples a framework for partnering with God, joining the story that began in the Exodus, and learning to embody the kingdom He announced.  Every line reaches back to Israel's history and forward to God's future, shaping a people who would carry His reign into the world. From the clash of kingdoms under Rome, to the Jewish practice of communal prayer, to the way the early disciples finally recognized the kingdom at Shavuot, this episode invites us to see the prayer not as ancient words but as a daily blueprint.  This is what it means to bring heaven here - to live as a people formed by the Father, trusting His provision, forgiving like He forgives, and resisting the powers that distort His world. Key Takeaways Context is not extra; it's everything. Jesus assumed His listeners knew the Jewish, historical, and literary world behind His words. The Lord's Prayer sits at the “center of the center” of the Sermon on the Mount - Matthew's way of spotlighting Jesus' mission. Every phrase echoes the Exodus story and frames Jesus as the new Moses leading a new Exodus. “Daily bread” held layers: Israel's wilderness manna, Rome's grain system, and the hope of Messiah's provision. Ancient Jewish prayer was communal, formational, and participatory - not merely expressive. Jesus' kingdom message is not about escaping earth but joining God's work of renewing it. Salvation isn't the finish line; it's the starting point for disciples who bring God's reign into the world. Chapter Markers  00:00 — Why Context Changes Everything  01:20 — What the Biblical Writers Assumed We Knew  04:20 — Discovering the Bible in “Technicolor”  06:15 — When the Lord's Prayer Becomes Personal  09:00 — The Prayer's Literary Center and the New Exodus  10:20 — Rome, Herod, and the Clash of Kingdoms  14:45 — Why the Disciples Needed to Be Taught to Pray  18:40 — What Jesus Is Really Forming Through This Prayer  21:00 — Kingdom, Salvation, and the Mission of Disciples  26:30 — The Phrase That Transformed Everything  29:00 — Why “For Thine Is the Kingdom…” Isn't Original  31:50 — The Film, the Book, and the Global Project  38:00 — The Vision Behind Bringing Heaven Here Explore more resources, teachings, and Israel study opportunities at https://thejewishroad.com. To connect with Brad Gray and Brad Nelson, and to find the film The Lord's Prayer and the book Bringing Heaven Here, visit https://thelordsprayer.com - your one-stop hub for the film, book, and upcoming series.

In the fourth message of our series called Feasts, Pastor Mel explains the Jewish "Shavuot" which means "Weeks". God instituted the feasts so the people of Israel would celebrate His provision, memorialize significant events, and foreshadow things to come. The Feast of Weeks celebrates the giving of the Torah on Mount Sinai, as well as the wheat harvest in the land of Israel. Pentecost is the Greek name for the Feast of Weeks which occurs 50 days after the Feast of Firstfruits. God orchestrated the feast schedule so that a crowd of Jews from various nations were gathered into one place when the Holy Spirit was poured out on them. Robert Baer said, "Bethlehem was God with us, Calvary was God for us, and Pentecost is God in us."

Send us a textFire didn't start the story of Pentecost; harvest did. We begin with Firstfruits and follow the thread fifty days forward to the moment the Holy Spirit descends—not as a vague comfort, but as the Spirit of truth who testifies of Jesus, frees us from the law's condemnation, and grows fruit we cannot fake. Along the way, we ask hard questions about tradition, sift Shavuot's memories through Scripture, and show why the timing and symbols of the feasts are more than religious décor—they're the spine of a gospel-shaped calendar that points straight to Christ.We open John 15:26 and let it lead: the Comforter comes to make much of Jesus. That claim is either blasphemy or divinity, and the implications reach into daily life—conviction that heals, guidance that steadies, power that resists the flesh. Then we widen the lens: Ezekiel's promise of a new heart, the imagery of wind and fire, the global call that follows Pentecost as the gospel trumpet sounds beyond Palestine. If you've ever wondered why many missed the Messiah amid such bright signs, we talk about veils, timing, and the difference grace makes when understanding moves from data to worship.From there we connect the fall feasts. Trumpets summons repentance and gathering; the Day of Atonement reveals the cost of mercy and the beauty of a high priest who enters once for all. Hebrews 9 becomes a guide to Christ's finished work and His ongoing intercession at the Father's right hand. That's where confidence lives: your debt is handled, your Advocate is alive, your future is secure. And if the feasts lead anywhere, they lead to celebration—less posturing, more gratitude; fewer intramural fights, more awe at a plan that holds together from Genesis to Revelation.If this journey helped you see Jesus in the feasts and the Spirit's role with fresh clarity, follow the show, share it with a friend, and leave a review to help others find thoughtful, Scripture-rich conversations like this. What feast theme most reshaped your view of the gospel?Support the show

Why does Sukkos alone carry the title "Yom Simchateinu" when we're commanded to rejoice on all the festivals? What distinguishes Sukkos from Pesach, Shavuot, and even from Rosh Hashanah and Yom Kippur?In this eye-opening Sukkos episode, explore Rav Yitzchak Hutner's framework for understanding the unique simcha of Sukkos. Discover the Midrash's powerful explanation of why we wave the lulav triumphantly - like leaving a court case victorious - and what this reveals about our relationship with Hashem after the Yamim Noraim.Through Rabbi Yisrael of Ruzhin's moving parable about an expensive watch that gets bent but not broken, understand the profound message about the neshama and spiritual repair. Learn why the Ramban connects completion with goodness, and why Sukkos specifically brings double korbanot. This shiur reveals practical insights about never giving up hope and recognizing that what seems damaged can always be straightened.Perfect for anyone seeking deeper understanding of Sukkos, the festivals, and the power of spiritual restoration.Keywords: Torah podcast, Sukkos, Yom Simchateinu, Jewish learning, Yamim Tovim, Shalosh Regalim, arba minim, lulav, Rav Hutner, teshuvah, Yamim Noraim, Simchat Torah

In trying to answer whether a burnt offering can atone for positive commandments neglected after the animal was designated (between designation and slaughter) or only for those neglected before designation, the Gemara cites Rabbi Shimon. He explains that the reason two goats are offered on Shavuot is that the second goat atones for impurities in the Temple that occurred after the first goat was offered. If both goats were designated at the same time, this would support the view that an offering can atone for sins committed after designation. A difficulty is raised with that proof because it assumes simultaneous designation; perhaps the second goat needs to be designated only after the first was offered. That possibility is hard to accept because the verse does not indicate a later designation. Rav Papa also rejects the proof, suggesting instead that the court could stipulate from the outset that the second goat will only become sanctified after the blood of the first goat is offered. Two objections are raised to Rav Papa’s reply. First, Rabbi Shimon does not accept the court's stipulations—he therefore would not recognize a court’s postponement of consecration, as shown by his ruling that animals reserved for one year cannot serve as the Tamid in the following year. Second, Rabbi Yirmeya’s question about whether the second goat can cover impurity that occurred between the sprinkling of the first goat’s blood and the second’s implies it was understood that the goat covers from the time of designation. That second difficulty is, however, resolved, and the original question remains unanswered. There is a dispute between Raba and Rav Chisda about a toda (thanksgiving offering) brought on behalf of another who needs to bring a toda. Each presents his reasoning; Raba cites a baraita in support, but his proof is rejected. Rava gives six rulings about issues of incorrect intention during the sacrificial rites and adds a seventh about the nature of the olah (burnt offering). He teaches that the olah does not itself provide atonement; rather, it is a gift to God offered after a person has repented for not fulfilling a positive commandment. If the person has not yet repented, the offering provides no atonement, for the sacrifices of the wicked are despicable. The Mishna states that both a sin offering and a Pesach sacrifice brought for the sake of the wrong sacrifice or for the wrong person are disqualified. The Gemara first adduces the source for this rule for Pesach and then for the sin offering.  

In trying to answer whether a burnt offering can atone for positive commandments neglected after the animal was designated (between designation and slaughter) or only for those neglected before designation, the Gemara cites Rabbi Shimon. He explains that the reason two goats are offered on Shavuot is that the second goat atones for impurities in the Temple that occurred after the first goat was offered. If both goats were designated at the same time, this would support the view that an offering can atone for sins committed after designation. A difficulty is raised with that proof because it assumes simultaneous designation; perhaps the second goat needs to be designated only after the first was offered. That possibility is hard to accept because the verse does not indicate a later designation. Rav Papa also rejects the proof, suggesting instead that the court could stipulate from the outset that the second goat will only become sanctified after the blood of the first goat is offered. Two objections are raised to Rav Papa’s reply. First, Rabbi Shimon does not accept the court's stipulations—he therefore would not recognize a court’s postponement of consecration, as shown by his ruling that animals reserved for one year cannot serve as the Tamid in the following year. Second, Rabbi Yirmeya’s question about whether the second goat can cover impurity that occurred between the sprinkling of the first goat’s blood and the second’s implies it was understood that the goat covers from the time of designation. That second difficulty is, however, resolved, and the original question remains unanswered. There is a dispute between Raba and Rav Chisda about a toda (thanksgiving offering) brought on behalf of another who needs to bring a toda. Each presents his reasoning; Raba cites a baraita in support, but his proof is rejected. Rava gives six rulings about issues of incorrect intention during the sacrificial rites and adds a seventh about the nature of the olah (burnt offering). He teaches that the olah does not itself provide atonement; rather, it is a gift to God offered after a person has repented for not fulfilling a positive commandment. If the person has not yet repented, the offering provides no atonement, for the sacrifices of the wicked are despicable. The Mishna states that both a sin offering and a Pesach sacrifice brought for the sake of the wrong sacrifice or for the wrong person are disqualified. The Gemara first adduces the source for this rule for Pesach and then for the sin offering.  

When most readers of the New Testament think about biblical holidays, Passover and Shavuot usually come to mind first. In this article, we'll see how Rosh Hashanah and Yom Kippur may be the most important for understanding the context of the Gospel message.   Visit: https://www.thehiddenorchard.com/rosh-hashanah-the-kingdom-uncovering-the-context-of-the-gospel-message/  

Parashat Ki Tavo [Deuteronomy 26:1-29:8] features, among other things, the lengthy curses [Deuteronomy 28:15-68] known as the tokhehah [Warning]for Israel's failure to follow the terms of the covenant. There is a parallel text in Leviticus 26 as well. There are blessings, too, but these are much fewer, perhaps reflecting the human tendency to gloss over our good fortune but itemize our bad fortune. It is to redress this, perhaps, that Rabbi Meir says that one must recite 100 blessings every day, in order to truly appreciate God's gifts to us. The parashah also has the famous passage Arami Oved Avi [My faterhs was a fugitive Aramean, Deuteronomy 26: 5-11]. In the Torah, this passage is associated with the holiday of Shavuot, the holiday of first-fruits, whereas the rabbis make it the heart of the Passover Haggadah. We take up this interplay between the rabbis and the Bible in our discussion. We also discuss the difference between comings and goings, and goings and comings. We have now passed the 700-day mark of the captivity of the hostages. We continue to be mindful of them, the living and the dead, and insist that they be speedily returned to their loved ones. We also keep in mind the soldiers defending Israel as members of the Israel Defense Forces, may they be removed from harm's way. This Saturday night marks the beginning of the recitation Selihot, penitential prayers, as we move closer and closer to the High Holy Days. May the coming year of 5786 be a year where dreams are fulfilled and peace is established. Shabbat Shalom.

In this episode of the Jewish Inspiration Podcast, Rabbi Aryeh Wolbe explores the origins and significance of Rosh Hashanah, the Jewish New Year, noting it commemorates the sixth day of creation when Adam and Eve were formed, making it a two-day holiday worldwide. He describes it as a day of divine judgment for all humanity, drawing from the Mishnah in Tractate Rosh Hashanah, which outlines four annual judgment periods: Pesach for grains, Shavuot for fruits, Rosh Hashanah for human deeds (determining life or death), and Sukkot for water. Rabbi Wolbe emphasizes its dual nature as both solemn judgment and joyful celebration, where God desires to bestow goodness, urging listeners to prepare by realigning with divine will and crowning God as king.Rabbi Wolbe delves into the phrase "Kivnei Maron" from Psalms, interpreting it through Talmudic lenses: judging speech for truthfulness, individual talents and potential (illustrated by the Netziv's story), and one's influence on others. He stresses personal accountability for fulfilling God-given abilities, avoiding self-limitation, and positively impacting the community to merit favorable judgment. Practical advice includes believing in oneself and children, volunteering to become indispensable, and genuinely desiring spiritual growth, as all blessings for the year are decreed on Rosh Hashanah, linking to the subsequent days of repentance and Sukkot.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on September 7, 2025, in Houston, Texas.Released as Podcast on August 9, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#RoshHashanah, #Jewishtradition, #divinejudgment, #loveandmercy, #Havdalahcandlelighting, #Mishnah, #truthfulness, #individualaccountability, #sheep, #JJWatt, #fearlessness, #faith, #potential, #community, #introspection, #God, #renewal ★ Support this podcast ★

In this episode of the Jewish Inspiration Podcast, Rabbi Aryeh Wolbe explores the origins and significance of Rosh Hashanah, the Jewish New Year, noting it commemorates the sixth day of creation when Adam and Eve were formed, making it a two-day holiday worldwide. He describes it as a day of divine judgment for all humanity, drawing from the Mishnah in Tractate Rosh Hashanah, which outlines four annual judgment periods: Pesach for grains, Shavuot for fruits, Rosh Hashanah for human deeds (determining life or death), and Sukkot for water. Rabbi Wolbe emphasizes its dual nature as both solemn judgment and joyful celebration, where God desires to bestow goodness, urging listeners to prepare by realigning with divine will and crowning God as king.Rabbi Wolbe delves into the phrase "Kivnei Maron" from Psalms, interpreting it through Talmudic lenses: judging speech for truthfulness, individual talents and potential (illustrated by the Netziv's story), and one's influence on others. He stresses personal accountability for fulfilling God-given abilities, avoiding self-limitation, and positively impacting the community to merit favorable judgment. Practical advice includes believing in oneself and children, volunteering to become indispensable, and genuinely desiring spiritual growth, as all blessings for the year are decreed on Rosh Hashanah, linking to the subsequent days of repentance and Sukkot.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on September 7, 2025, in Houston, Texas.Released as Podcast on August 9, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#RoshHashanah, #Jewishtradition, #divinejudgment, #loveandmercy, #Havdalahcandlelighting, #Mishnah, #truthfulness, #individualaccountability, #sheep, #JJWatt, #fearlessness, #faith, #potential, #community, #introspection, #God, #renewal ★ Support this podcast ★

In this episode of the 18Forty Podcast, we talk to Rabbi Shlomo Brody and Dr. Beth Popp, who work with Ematai, an organization focused on end-of-life care, about the process of death and how we ought to live with our own mortality. In this episode we discuss: How do we connect to eternity within this finite existence? What halachic issues must we consider when making end-of-life decisions?What happens to the body of someone who's died? Tune in to hear a conversation about how we can sanctify life in the face of mortality. Interview begins at 18:30Rabbi Dr. Shlomo Brody is the executive director of Ematai and a columnist for The Jerusalem Post. His first book, A Guide to the Complex: Contemporary Halakhic Debates, received a National Jewish Book Award. His newest book, Ethics of Our Fighters: A Jewish View on War and Morality, was published in 2023. A summa cum laude graduate of Harvard College, he received rabbinic ordination from the Israeli Chief Rabbinate, an MA in Jewish philosophy at the Hebrew University, and his PhD from Bar Ilan University Law School.Dr. Beth Popp is a professor on the faculty of Icahn School of Medicine at Mount Sinai in New York, specializing in Hospice and Palliative Medicine. She has served on hospital ethics committees for most of her career and presents regularly to community groups to clarify the role of hospice and palliative care in the healthcare system. She has been extensively involved in educating rabbinic leaders about the medical aspects of serious illness and end-of-life care. References:Rabbi Yitzchak Hutner's Theology of Meaning by Alon ShalevPachad Yitzchak al Shavuot by Rabbi Yitzchak Hutner“Letters of Love and Rebuke From Rav Yitzchok Hutner” by David BashevkinHalakhic Man by Rabbi Joseph B. SoloveitchikEthics of Our Fighters: A Jewish View on War and Morality by Rabbi Dr. Shlomo BrodyA Guide to the Complex: Contemporary Halakhic Debates by Rabbi Dr. Shlomo BrodyThe Immortal Life of Henrietta Lacks by Rebecca SklootThe Denial of Death by Ernest BeckerSeinfeld: “The Comeback”Being Mortal by Atul GawandeKaddish by Leon WieseltierWhen Breath Becomes Air by Paul KalanithiFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Balak, focusing on the story of Balak, the king of Moab, who hires the powerful prophet Bilaam to curse the Jewish people (Numbers 22). Rabbi Wolbe recounts the riveting narrative where Bilaam's donkey, divinely enabled to speak, rebukes him for striking it, symbolizing resistance to his mission to curse the Jews. Rashi's commentary highlights the donkey's reference to “three times” as an allusion to the Jewish people's observance of the three festivals (Pesach, Shavuot, Sukkot), which Bilaam seeks to undermine. Rabbi Wolbe explains why the festivals define the Jewish people, emphasizing the miraculous nature of Jerusalem's Temple Mount, which, like a deer's hide, supernaturally expands to accommodate millions during these pilgrimages without anyone feeling cramped. This contrasts sharply with Bilaam's frustration when his donkey pins his leg against a wall, revealing his inability to tolerate minor discomfort, unlike the Jewish people who trust in Hashem's providence. Rabbi Wolbe draws a broader lesson, contrasting Bilaam's arrogance and reliance on material wealth with the Jewish people's faith in Hashem's control, as seen in historical miracles like the Six-Day War and the protection of Jewish homes during festival pilgrimages. He critiques the modern notion of “financial security” as a form of arrogance, urging listeners to let go of self-reliance and trust in Hashem while still acting responsibly. Using the metaphor of a tractor-trailer stuck under an overpass, he suggests “letting the air out of our arrogance” to align with divine will. The episode concludes with a call to live with faith, recognizing that Hashem orchestrates every outcome, and to embrace this trust for a meaningful Shabbos and life._____________This episode (Ep 7.37) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Balak is dedicated in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Studios (C) to an online TORCHzoom.com audience on July 8, 2025, in Passaic, New Jersey.Released as Podcast on July 10, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Numbers, #Balak, #TalkingDonkey, #Faith, #Surrender, #DivineGuidance, #Trust, #PersonalResponsibility, #Hashem, #Protection, #Serenity, #Embrace ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Balak, focusing on the story of Balak, the king of Moab, who hires the powerful prophet Bilaam to curse the Jewish people (Numbers 22). Rabbi Wolbe recounts the riveting narrative where Bilaam's donkey, divinely enabled to speak, rebukes him for striking it, symbolizing resistance to his mission to curse the Jews. Rashi's commentary highlights the donkey's reference to “three times” as an allusion to the Jewish people's observance of the three festivals (Pesach, Shavuot, Sukkot), which Bilaam seeks to undermine. Rabbi Wolbe explains why the festivals define the Jewish people, emphasizing the miraculous nature of Jerusalem's Temple Mount, which, like a deer's hide, supernaturally expands to accommodate millions during these pilgrimages without anyone feeling cramped. This contrasts sharply with Bilaam's frustration when his donkey pins his leg against a wall, revealing his inability to tolerate minor discomfort, unlike the Jewish people who trust in Hashem's providence. Rabbi Wolbe draws a broader lesson, contrasting Bilaam's arrogance and reliance on material wealth with the Jewish people's faith in Hashem's control, as seen in historical miracles like the Six-Day War and the protection of Jewish homes during festival pilgrimages. He critiques the modern notion of “financial security” as a form of arrogance, urging listeners to let go of self-reliance and trust in Hashem while still acting responsibly. Using the metaphor of a tractor-trailer stuck under an overpass, he suggests “letting the air out of our arrogance” to align with divine will. The episode concludes with a call to live with faith, recognizing that Hashem orchestrates every outcome, and to embrace this trust for a meaningful Shabbos and life._____________This episode (Ep 7.37) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Balak is dedicated in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Studios (C) to an online TORCHzoom.com audience on July 8, 2025, in Passaic, New Jersey.Released as Podcast on July 10, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Numbers, #Balak, #TalkingDonkey, #Faith, #Surrender, #DivineGuidance, #Trust, #PersonalResponsibility, #Hashem, #Protection, #Serenity, #Embrace ★ Support this podcast ★

In the last Afterlife episode, Gil Kidron of A Podcast of Biblical Proportions and I explored the relationship between the Jewish festival of Passover, and Christian Easter.  This time, we explore two more parallels. This time, we explore the Jewish festival of Shavuot or Weeks, and its significance to the Christian celebration of Pentecost.

After having learned the origins of the Hebrew festival of Shavuot/Weeks, Garry Stevens of the History in the Bible podcast joins Gil to compare our findings with what we know about the Christian version of this holiday. The results are stunning. Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

Join us in Jerusalem for Ohr Samayach's Inaugural Yarchei Kallah event from July 7th to 9th, 2025! Featuring HaRav Yitzchak Breitowitz shlit"a & HaRav Asher Weiss shlit"a and more Click here for more information.   Dont miss this one of a kind experience! ---------------------------------------------------- Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   0:00 thoughts on Shavuot 1:25 how different should shana rishona be to other years of marriage 6:30 why does the Torah want Shmita to cancel loans 16:10 how should we navigate our divine purpose today without any Neviim 27:50 is birth control evil, do some poskim permit it? 36:00 why dont we see women taking on the option of making a zimmun together 43:25 under what circumstances can Chazal make multiple drashot from one pasuk 47:15 to what extent should secular education be allowed 57:35 what was the curriculum of Shem's yeshiva 1:00:00 why did there need to be different shvatim and what will their role be in the future 1:07:05 did people in chutzla aretz have to keep 2 days of Yom Kippur for not knowing when Rosh Hodesh Tishrei was declared 1:11:05 why did the rishonim write so much on Seder nazikim 1:19:25 origin of dikduk in lashon hakodesh 1:28:00 do any of the agricultural laws of Eretz Yisrael apply to produce in Chutzla Aretz 1:30:10 is the shmoneh esrei bracha taken from parashat kodshim 1:31:35 is tanning a problem of beged isha 1:32:50 are there problems with haskamas given to sefarim   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today! Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos     You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

In today's Talmud pages, ⁠⁠⁠⁠Shevuot 38 and 39, the sages continue their discussion of oaths, this time focusing on invoking the name of G-d when taking an oath. What makes invoking G-d's name such a powerful act? Listen and find out.

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The 5785 / 2025 Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The 5785 / 2025 Journals are available here: arielmedia.shop/

Shavuot (Part 3) The Flood of Noah, From The Dead Sea Scrolls: The Book of Jubilees by Shawn Ozbun

Stephanie invites you today to spice up your faith by exploring unexpected connections between two great feasts. She dives deep into the intertwined celebrations of Pentecost in the Christian tradition, and Shavuot in the Jewish faith. Both festivals are celebrated 50 days post-Easter and Passover respectively, and invite us to reconnect with themes of gratitude, thanksgiving, and divine revelation. Through the enduring cycles of joy, preparation, and revelation, both Shavuot and Pentecost call believers into a deeper understanding of divine grace and the cyclical journey of faith. You can purchase the Spring Feasts workbook to take notes while you listen, including the gorgeous visuals we created to accompany your experience: https://www.gospelspice.com/offers/ct6coMYd In the Christian liturgical calendar, Pentecost, celebrated on June 8, 2025, mirrors Shavuot's setting—50 days after the major religious observances of Easter and Passover. It marks the momentous occasion when the Holy Spirit descended upon Jesus's followers, empowering us to spread the gospel. God's presence attributes joy and delight to Pentecost, making it a critical event that signifies the birth of the church and believers' empowerment. Shavuot, or the Feast of Weeks, concludes a significant period of anticipation following Passover. Observers commemorate this festival by reading the Ten Commandments and partaking in the harvest of wheat, lauded as the superior grain. Symbolically, Shavuot represents the culmination of the spring feasts, and includes the unique preparation of two loaves of leavened wheat bread, symbolizing humanity's sinful nature. Celebrated with offerings, figs, olive oil, and more, Shavuot is a joyous occasion steeped in history and spirituality. Stephanie discusses these celebrations as a "rehearsal dinner" for the future wedding banquet, the final joyous gathering in Christ's return. This celebration encapsulates both preparation and revelation, drawing a parallel to the Israelites' three days of preparation to receive the Ten Commandments on Mount Sinai. The festival's ladder-shaped challah symbolizes Moses' ascent to receive the Law, while its inclusion of yeast signifies the sinful nature that, through divine grace, will be fully redeemed. Central to both Shavuot and Pentecost, is the theme of harvest. The gathering of wheat represents the process of evangelism. As believers are sanctified through trials, they are refined wheat, ready for offering and transforming into the spiritual bread of life. In the same vein, Pentecost is a reminder of the Great Commission—empowering believers to go forth and harvest souls for the kingdom of God. Christ embodies the fulfillment of Shavuot. Just as Shavuot celebrates God's revelation to Moses, Pentecost commemorates the Holy Spirit's descension, ushering a new covenant. This underscores a deeper spiritual truth: the festival of Shavuot rehearses the believers' ultimate communion with God, transcending into a season of salvation heralded by Jesus' coming. Stephanie highlights a fascinating contrast between Jewish and Western traditions: the Jewish cyclical view of time versus the Western linear perspective. Shavuot, celebrated from sundown on June 1 to nightfall on June 3, 2025, emphasizes the end of the spring harvest—a marker in the cyclical liturgical calendar that heralds a pause until the fall feasts. Meanwhile, the Western tradition tends to perceive time as linear, steadily moving towards a future point. This cyclical nature of the Jewish liturgical calendar offers hope and progress, especially during periods that may seem monotonous. After the spring feasts conclude, the Jewish calendar enters a four-month period without festive observances until Rosh Hashanah. Stephanie encourages believers to view these "ordinary" times as infused with the joy and anticipation of Shavuot and Pentecost, reflecting the Christian longing between Christ's first and second comings. This period is an invitation to embody thankfulness, evangelism, and charity, preparing for the ultimate harvest in the final gathering. Stay tuned for more enlightening discussions on Holy Day traditions in upcoming episodes of Gospel Spice! Don't forget to check out our essential workbook to accompany this study. Stephanie personally created the content to invite you deeper into study. Don't miss out! It's at https://www.gospelspice.com/store DISCOVER THE GOSPEL SPICE MINISTRIES The Gospel Spice Podcast is part of a larger range of tools given to you by Gospel Spice Ministries. In a nutshell, we exist to inspire Christ-followers to delight in God. In more details: we provide resources to empower Christian leaders across generational, social, ethnic and geographical boundaries towards more intimacy with Jesus Christ and discipleship effectiveness through a Biblical Christocentric foundation. The Gospel-Spice Ministries provide a safe environment for spiritual and community growth empowering people to know Christ more intimately, serve one another more powerfully, and reach the world for Jesus. PLAY IT FORWARD by SHARING the link with friends and family. PRAY IT FORWARD by praying for us and those you share it with! PAY IT FORWARD!! Would you consider supporting this show today to help others enjoy it for free? It comes to you completely free, but is labor-intensive to produce, and we want to keep putting it in the ears of people! Gospel Spice Ministries is a non-profit organization registered under the tax-exempt 501c3 status. Your donations are tax-deductible under IRS Section 170. We want to be the best possible stewards of your financial support. All donations above our minimal operating costs go to Christian organizations fighting human trafficking. Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog (*ListenNotes ranking, 2023) Support us on Gospel Spice, PayPal and Venmo!

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. Religions reporter Rossella Tercatin joins host Jessica Steinberg for today's episode. Nearly two years after the ancient, nearly complete Codex Sassoon bible was first introduced at the Anu Museum, days before the October 7, 2023 Hamas attack, the book of Torah is inaugurated at the museum, in the presence of released hostage Agam Berger, in a moving, bittersweet ceremony, tells Tercatin. Another ancient bible, the Shem Tov bible, this one only 700 years old, was also inaugurated permanently at the National Library of Israel, both in time for the Shavuot holiday. Tercatin also looks at the ongoing issues of conversion in Israel, following a meeting last week of the Knesset Aliyah Committee devoted to the topic of conversions on Tuesday, ahead of the Shavuot festival. Only about half of those who start the process to convert manage to complete the journey, and the Conversion Authority is currently formally without a director, leaving nobody can sign the official conversion certificates, complex matters that Tercatin discusses. Steinberg talks about an art exhibit currently at Kibbutz Ramat Yohanan, marking the 80th anniversary of the kibbutz's Shavuot ceremony, created by two pioneering kibbutz members in the 1940s to mark the agricultural and harvest aspects of the festival. Finally, Tercatin discusses the Messianic community in Israel, and its connection to Yaron Lischinsky, the Israel Embassy staffer who was killed alongside his soon-to-be-fiance, Sarah Milgrim, on May 21 in an antisemitic attack at the Capital Jewish Museum in Washington, DC. Check out The Times of Israel's ongoing liveblog for more updates. For further reading: Codex Sassoon, oldest near-complete Hebrew Bible, displayed in Israel after Oct. 7 delay Ahead of Shavuot, thousands of converts remain unrecognized by state, stuck in limbo Kibbutz marks 80 years of Shavuot song and dance with pioneering artworks For Messianic Jews in Jerusalem, Yaron Lischinsky’s murder was a personal loss Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by the Pod-Waves and video edited by Thomas Girsch. IMAGE: The 'Codex Sassoon' bible is displayed at Sotheby's in New York on February 15, 2023. (Ed Jones/AFP)See omnystudio.com/listener for privacy information.

Dan and Lex are joined by Rena Yehuda Newman, their colleague at Judaism Unbound who directs the UnYeshiva Certificate Program in Unbound Judaism! This certificate program's 3rd cohort will be beginning in Fall 2025, and applications for it just opened. Together, they explore what the certificate program has achieved so far, and ways in which it will be upping its game in the near future.Apply for the UnYeshiva's Certificate Program for Unbound Judaism by heading to www.judaismunbound.com/certificate!-----------------------------Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

Join us in Jerusalem for Ohr Samayach's 2nd Yarchei Kallah event from July 7th to 9th, 2025! Featuring HaRav Yitzchak Breitowitz shlit"a & HaRav Asher Weiss shlit"a and more Click here for more information.   Dont miss this one of a kind experience! ----------------------------------------------------   Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu 0:00 were Ruth and Orpah converts at the time of marriage to Naomi's two sons 9:50 can we say that both psaks are correct in a halachic makloket How do we resolve the concept of one soulmate with the ability to have multiple wives What is the cause of the Shidduch crisis Can others rely on the Temani Masorah for eating kosher Grasshoppers Wearing tzitzit without Techelet 30:50: activities that cause one to forget his learning 32:50 do we have a Masora of transmission of the Zohar from Rav Shimon Bar Yochai to Rav Moshe DeLeon 38:25 how does one use their relationships with others to enhance our relationship with Hashem 41:05 what are the parameters for being allowed to break Shabbat for emergency EMT work 45:50 are lower quality hekshers like Rabbanut fully operating within permitted leniencies or do they violate some kashrut laws 55:35 will many things still continue as per normal after Mashiach 1:01:15 when the Mashiach, will we not get as much reward for mitzvot, will gerim be allowed 1:05:45 why isn't mashiv haruach morid hatal mentioned fully in tefilah 1:09:15 why is there a discrepancy between secular and Jewish dating of the temple periods 1:17:50 why is the schmita requirement only limited to farmers and not other professions 1:21:15 why are there 2 days of Yom Tov for Shavuot which is determined by counting down 1:25:25 when are certain people zocheh to learn with a magid or Eliyahu HaNavi 1:28:15 what does the Rav consider to be the best proof for Judaism 1:30:55 is there a way to explain the Torah through science 1:33:30 what are the halachic ramifications of being a plant geneticist 1:35:00 why do we keep 2 days of yom Tov but not Rosh Chodesh   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today! Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos     You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Ruth the Moabite said she'd follow her mother-in-law, Naomi, anywhere. That blind devotion has since made her an enduring symbol of loyalty, faith and determination. And, just in time for Shavuot, we're playing a favourite episode of ours from the vault.Stay connected with us on Facebook, Instagram, and by signing up for our newsletter at israelstory.org/newsletter/. For more, head to our site or The Times of Israel. Hosted on Acast. See acast.com/privacy for more information.

The holiday of Shavuot, once about one thing, and then about another, is now about, well, everything. (For your convenience and for the sake of quality control, this episode includes time-tested, proven bits from prior shows!)

Our whole spirituality is based on Shavuot

Join our Patreon community to get access to bonus episodes, discounts on merch and more: https://bit.ly/UnholyPatreonSocial links, shop, YouTube channel and more: https://linktr.ee/unholypod As Israel prepares for the festival of Shavuot, the country holds its breath for news on a hostage deal that could finally bring an end to the war in Gaza. Meanwhile, airstrikes continue, and Benjamin Netanyahu openly weighs the controversial possibility of a solo Israeli strike on Iran's nuclear sites—despite President Trump's evident reluctance. To unpack the chaos and complexity of Trump's Middle East strategy, Israel's options on Iran, and intriguing new revelations about President Biden's health, we're joined by Jake Sullivan, former National Security Advisor under President Biden.Jake Sullivan is an American foreign policy expert who served as National Security Advisor to President Joe Biden, becoming one of the youngest individuals ever to hold the position. Previously, he was a senior policy advisor during the Obama administration, playing a central role in negotiating the 2015 Iran nuclear deal. Currently, Sullivan is the Kissinger Professor of Statecraft and World Order at Harvard Kennedy School, where he continues to influence conversations on diplomacy, international security, and global strategy.

Back by popular demand, Rabbi Shira and Hanna cap off this season with a Shavuot celebration and Torah study Back by popular demand, Rabbi Shira and Hanna cap off this season with a Shavuot celebration and Torah study. They help a young listeners preparing for his Bar Mitzvah and lead us us through Sh'lach L'cha, which Rabbi Shira loves because it's one of the stories that has the most to teach us about our lived experience today.Read Sh'lach L'chaSupport Chutzpod!Submit a questionContact Chutzpod!Subscribe to ChutzstackFollow Hanna on InstagramFollow Shira on InstagramFollow Shira on FacebookFollow Chutzpod on FacebookFollow Chutzpod on Instagram Learn about your ad choices: dovetail.prx.org/ad-choices

We spend weeks leading up to Shavuot refining our characters. And then we receive G-d's Torah, which asks us to faithfully reflect the light of the Divine in this world. Does the Torah mark a path to self development or self transcendence? What might it look like to be both surrendered and distinctly who we are? * * * * * * *To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.* * * * * * *TIMESTAMPS00:00 - The Gift of the Torah02:50 - Understanding Bitul: Reflecting the Divine 05:57 - The Interplay of Self-Development and Self-Transcendence08:51 - The Role of Rosh Chodesh in Preparing for Receiving the Torah12:04 - Naaseh v'Nishmah: Redefining Our Sense of Self 15:07 - Expanding, Not Shrinking

Upcoming Live Event: Call Me Back – Live Podcast recording with Special Guest Brett McGurk — June 4, 7:30 PM at the Manhattan JCC. REGISTER HERE: https://www.mmjccm.org/event/call-me-back-dan-senor-podcastSubscribe to our YouTube channel: https://www.youtube.com/@CallMeBackPodcast?sub_confirmation=1  Subscribe to Ark Media's new podcast ‘What's Your Number?': https://www.youtube.com/@wyn.podcast?sub_confirmation=1   For sponsorship inquiries, please contact: callmeback@arkmedia.orgTo contact us, sign up for updates, and access transcripts, visit: https://arkmedia.org/Ark Media on Instagram: https://www.instagram.com/arkmediaorgDan on X: https://x.com/dansenorDan on Instagram: https://www.instagram.com/dansenorToday's episode:In one week, Jews in Israel and around the world will be celebrating the holiday of Shavuot. But, for many Jews, it's one of the least understood or familiar holidays, and yet it's among the most important. So today we are providing a Shavuot crash course for the Call Me Back community as well as some inspiration. For all the obvious reasons, it feels like we need it.Rachel Goldberg-Polin returns to Call Me Back to help us prepare for Shavuot after she helped so many of us navigate our Passover Seders. CREDITS:ILAN BENATAR - Producer & EditorMARTIN HUERGO - Sound EditorMARIANGELES BURGOS - Additional EditingGABE SILVERSTEIN - ResearchYUVAL SEMO - Music Composer

In one week, Jews in Israel and around the world will be celebrating the holiday of Shavuot. But, for many Jews, it's one of the least understood or familiar holidays, and yet it's among the most important. So today we are providing a Shavuot crash course for the Call Me Back community as well as […]

Chag Sameach! Shavuot, the annual festival of receiving Torah/revelation, is coming up soon. And that means.....ShavuotLIVE, Judaism Unbound's 24-consecutive-hour extravaganza of Jewish learning and Unlearning, is back and better than ever! Dan and Lex are joined in this episode by Annie Prusky, a Jewish educator and current rabbinical student who has presided over many of ShavuotLIVE's most popular sessions over the years. The three of them kibbitz about how Shavuot has evolved over the millennia and where ShavuotLIVE fits into that ongoing evolution.You can register for ShavuotLIVE 2025 via bit.ly/2025shavuot, and learn more about what it is by heading to JudaismUnbound.com/shavuot2025. It begins May 31st at 8 pm ET/5 pm PT and concludes on June 1st at 8 pm ET/5 pm PT.-----------------------------Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here! 

Bonus Q&A: Why Christians Stopped Celebrating Biblically-Commanded Holidays Like Passover & Hanukkah If you've enjoyed this content, please subscribe to my channel! Support Theology in the Raw through Patreon: https://www.patreon.com/theologyintheraw 0:00 INTRO0:32 Why did Christians stop celebrating Biblically commanded holidays? Passover, Sukkot, Shavuot, Hanukkah (Jesus celebrated). Not salvation issue but is it a loss?7:55 Do you think biblical inerrancy should be a central or peripheral doctrine for Christians? 16:13 Are Christians who use Social Media or books to call out fellow Christians violating Matthew 18 about having private conversations first? 20:32 We have friends whose child is trans but say they do not have gender dysphoria. Is this common? I don't remember you ever addressing this in your writing. 22:33 Can you please put the death knell on dispensationalism and rapture theology?! Would you call it a heresy or a deception?! 26:17 Any ideas/strategies for campus ministry staff to engage with non-believing LGBTQ students well? 34:48 I've read that Rahab plays a subversive role in Joshua, though it's not explicit. What safeguards ensure this reading stems from the text, not modern agendas? 39:09 What are your thoughts on Christian missionaries evangelizing a group then insisting the group adapt to their cultural values e.g. modesty/how much they wear 43:55. What are your thoughts on Christian couple traveling alone before marriage? Should they care about perception even if they're not sleeping together? 47:12 Can I be saved if I believe gay marriage is wrong in God's eyes but still choose to marry someone of the same sex? 50:12 Conditional Immortality: I've never heard you point out the duality of Rev 20:10 vs 21:8. Same punishment, very different results. Why not? Seems vital. 52:41 When reading church history, do you sometimes feel discouraged or unsettled (or maybe you feel encouraged)? What helps you read and keep healthy perspective. Join the Theology in the Raw community for as little as $5/month to get access to the full length Q & A episode at patreon.com/theologyintheraw  Learn more about your ad choices. Visit megaphone.fm/adchoices

In this powerful and deeply insightful conversation, Rahel Bayar sits down with Nachi Gordon to discuss her journey from being a sex crimes and child abuse prosecutor in the Bronx to founding The Bayar Group, an organization dedicated to abuse and harassment prevention across North America. Rahel shares how her early aspirations in psychology shifted to law, leading her to work on some of the most difficult cases imaginable—domestic violence, child abuse, and sexual assault. With years of courtroom experience and firsthand exposure to trauma, she eventually asked herself: Can this be prevented? Now a leading educator and consultant, Rahel trains schools, camps, and youth organizations on how to build safe environments without instilling fear. She breaks down practical prevention tools—like teaching children about body safety, the difference between secrets and surprises, and how to foster open communication—especially within the frum (religious Jewish) community. Whether you're a parent, educator, or community leader, this episode will leave you thinking differently about what it means to protect children and empower communities. “No healthy grown-up needs a child to keep a secret.” — Rahel Bayar   This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ____________________________________________________   ► PZ Deals - Download the app and never pay full price again!     https://app.pz.deals/install/mpp _____________________________________________________ ►Toveedo     Visit- https://toveedoshop.com   Use Promo Code MM10 for $10 off! __________________________________________________ ► Aleph Beta   Counting the Omer can feel like just counting. But it's meant to be a journey — seven weeks of preparing for Matan Torah. That's why Aleph Beta created A Book Like No Other, a new podcast guiding you through the Omer with weekly episodes featuring Rabbi David Fohrman. Deep conversations. Real meaning. Perfectly timed for Shavuot.