Podcasts about Soloveitchik

Listen as Rabbi Cosgrove talks to Rabbi Daniel Ross Goodman about his past studies of Rabbi Joseph Soloveitchik, how it led to his recent book, Soloveitchik's Children: Irving Greenberg, David Hartman, Jonathan Sacks, and the Future of Jewish Theology in America, and what it meant to be a student of "The Rav."

Yahrtzeit Yomi #1441!!יח ניסןRav Yosef Dov Soloveitchikרב יוסף דב ב״ר משה הלוי סולובייצ׳יקראש ישיבת רבינו יצחק אלחנן(1903 - 1993)----------------------------------------------------Upcoming Nissan Yahrtzeits18. Yad Ramah, Rav JB Soloveitchik19. Rav Menachem Ziemba, Rebbetzin Bruria David20. Rav Hai Gaon21. Krias Yam Suf22. Mishnah LaMelech, Rav Itzikel of Vorki23. Mabit, Kaliver Rebbe24. Mateh Moshe25. Divrei Chaim26. Yehoshua bin Nun, Machaneh Efraim27. Kozhiglover Gaon, Rav Avigdor Miller28. Rav Nota Greenblatt29. Knesses Mordechai30. Ri Migash, Rav Chaim Vital, Rav Yaakov Emden----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Yahrtzeit Yomi #1357!!יח שבטRav Dovid Soloveitchikרב משולם דוד בן הרב יצחק זאב הלויראש ישיבת בריסק(1921 - 2021)Rav Yitzchok Scheinerרב יצחק ב״ר דבראש ישיבת קמניץ(1922 - 2021)Presented by Rav Eli Winzelberg Shlita!!------------------------------------------------------Ah Gutteh Voch Rabboisai!!On 18 Shevat 3 years ago, Klal Yisroel suffered the loss of 2 towering Torah giants on the same day:Rav Meshulam Dovid Soloveitchik ZTL,andRav Yitzchok Sheiner ZTL.On the occasion of their yahrtzeit, I asked HaRav Eli Winzelberg Shlita, a close Talmid of both venerated Roshei Yeshiva, to share his recollections with us.In the audio clip below, Rav Winzelberg describes the sense of purpose which each of the Roshei Yeshiva ZTL carried throughout their lives, which spurred them on to ever greater heights.Rav Winzelberg, one of the outstanding Talmidei Chachamim of our generation, maintains a humble and pleasant demeanor with everyone he meets. We are most grateful to the Rav for kindly sharing his insightful and wise recollections of the Tzaddikim, to enable us to learn from their elevated and inspiring ways. We wish the Rav continued success in uplifting and inspiring yidden for many long, fruitful and healthy years to come!!Shevat Yahrtzeits1. Maharam Shick/Ozhrover Rebbe2. Reb Zusha of Anipoli3. Rav S. Bunim of Peshischa4. Rav ML Sassover/Baba Sali5. Sfas Emes6. Oneg Yom Tov/Skolya Rebbe7. Minsker Gadol8. Era of Zekainim9. The Ran/Rav Eliezer Silver10. Rav Isaac Sher/Rayatz/Ronnie Greenwald11. Rav Noach Weinberg12. Rav Meir Atlas13. Rav Baruch Sorotzkin14. Pnei Yehoshua/Rav Aryeh Kaplan15. Shaarei Teshuva16. Maharsham17. Rav Chaim Falagi18. Rav Beinish Finkel/Rav Dovid Soloveitchik/Rav Yitzchok Scheiner19. Rav Yisroel Belsky/Rabbi Dr. Twersky20. Rav Ezra Attiah21. Kochav MiYaakov22. Kotzker/Rav Yehuda Zev Segal/Rav Yankel Galinsky23. Sar Shalom (Belz)24. Nevuas Zechariah25. Rav Yisrael Salanter/Rav Mottel Pogromansky26. The Taz27. Rav Zundel Hutner28. Rav Nesanel Quinn/Rav Yaakov Edelstein29. Alter of Slabodka30. Rav Yerucham Fishel Perla----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

We don't have a new episode this week, but we invite you to revisit our initial conversation with Professor Haym Soloveitchik, originally aired on Feb. 8, 2022.In this episode of 18Forty Podcast, we had the privilege of speaking with Professor Haym Soloveitchik, University Professor of Jewish Studies at Yeshiva University.Professor Soloveitchik is a world-renowned scholar whose research has focused on the development of halacha—including martyrdom, pawn-broking and usery, as well as the laws of gentile wine. Much of his popular renown can be attributed to the publication of his article "Rupture and Reconstruction: The Transformation of Contemporary Orthodoxy" in Tradition (Summer 1994 28:4). The essay explores how halacha developed following the rupture of the Holocaust and moved from a mimetic tradition into a text based tradition. Following the article's publication, there have been several critical exchanges, collections of reflections, and conversations—a testimony to its enduring impact. The article and many of the critical exchanges have been collected into a new volume that has recently been published by the Littman Library of Jewish Civilization. It was a unique privilege to have Professor Solovetichik as a guest on 18Forty. In this episode, we discuss:- How has the shift from a mimetic tradition to a text based tradition affected Jewish life?- How does the approach of Professor Soloveitchik differ from the notion found within the Conservative movement of Catholic Israel?- Where can the sense of yirat shamayim—awe of heaven—found instinctively in previous generations, be discovered today?Tune in to hear a conversation about the implications of the development of halacha from a world renowned scholar and how these changes can affect our lives.Interview starts at 30:40.For more, visit https://18forty.org/halachaReferences:Rupture and Reconstruction: The Transformation of Contemporary Orthodoxy, Haym Soloveitchik (Tradition, Summer 1994, 28:4)On Haym Soloveitchik's "Rupture and Reconstruction: The Transformation of Contemporary Orthodox Society": A Response, Isaac Chavel  (The Torah U-Maddah Journal 1997 vol. 7)Clarifications and Reply, Haym Soloveitchik (The Torah U-Maddah Journal 1997 vol. 7)Responding to Rupture and Reconstruction, Hillel Goldberg (Tradition 1997 31:2)Rupture and Reconstruction Reconsidered, Tradition Symposium (free e-book)On the Reception of Rupture and Reconstruction, Zev EleffThoughts on Rupture and Reconstruction Twenty Five Years Later, David BrofskyRabbi Dr. Haym Soloveitchik graduated from the Maimonides School which his father founded in Brookline, Massachusetts and then received his B.A. degree from Harvard College in 1958 with a major in history. After two years of postgraduate study at Harvard, he moved to Israel and began his studies toward an M.A. and PhD at the Hebrew University in Jerusalem, under the historian Professor Jacob Katz. He wrote his Master's thesis on the halacha of gentile wine in medieval Germany. His doctorate, which he received in 1972, concentrated on laws of pawnbroking and usury. He is considered a pioneer and leader in the study of the history of Jewish law.Become a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Have any questions, insights, or feedback? Send me a text!Length: 1 hourSynopsis: Tonight (1/8/24), in our Wednesday night tefilah shiur, we continued our analysis of what we mean when we say that Hashem loves us. We began by reviewing the essence of what we covered last time, but in a much slower, clearer, and thought-out manner than last time. As we reviewed the sources, we sharpened last week's approach. We then read an excerpt from R' Joseph B. Soloveitchik's "From There Shall You Seek" which not only confirmed that we were on the right track, but also gave us a lot more to think about. I'd say we now have a solid theory in the works! Next time, we'll revisit the Rav again in an effort to gain more clarity, and then tackle some of the pesukim which the berachos of Ahavah Rabbah and Ahavas Olam are based on (בג"ה).-----מקורות:תמיד אוהב אותי – ששון איפרם שאולובאהבה רבה (נוסח אשכנז)אהבת עולם (נוסח אשכנז)אבודרהםראב"ןר' חסדאי קרשקש אור ה' ב:הSoloveitchik - "From There Shall You Seek" (pp.153-157) -----This week's Torah content has been sponsored l'zecher nishmas Yosef Yoshayahu ben Yechezkel Eliezer, whose yahrzeit is on the 3rd of Teves. Yehi zichro baruch.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

In this episode of the 18Forty Podcast, we speak with Rabbi Dr. Haym Soloveitchik—a pioneer and leader in the study of the history of Jewish law—about how halacha mediates our relationship to God in 2025.We've already spoken with Dr. Soloveitchik in our Halacha series, but a closer reading of his essential work, "Rupture and Reconstruction," demands that we explore it more deeply. In this episode we discuss:Why do Jews feel bound by the Talmud in a multicultural world? What does it mean to live in a society that increasingly learns from books and online rather than from mimetic tradition?Is a sense of security as a People a breeding ground for unnecessary social differences?Tune in to hear a conversation about how we might ensure a more vibrant environment for Jewish life to thrive in a changing world. Interview begins at 5:03.Rabbi Dr. Haym Soloveitchik graduated from the Maimonides School which his father founded in Brookline, Massachusetts, and then received his B.A. degree from Harvard College in 1958 with a major in history. After two years of postgraduate study at Harvard, he moved to Israel and began his studies toward an M.A. and PhD at the Hebrew University in Jerusalem, under the historian Professor Jacob Katz. He wrote his Master's thesis on the halacha of gentile wine in medieval Germany. His doctorate, which he received in 1972, concentrated on laws of pawnbroking and usury. He is considered a pioneer and leader in the study of the history of Jewish law.References:Rupture and Reconstruction: The Transformation of Modern Orthodoxy by Haym SoloveitchikCollected Essays: Volumes I, II, and III by Haym SoloveitchikJews and the Wine Trade in Medieval Europe: Principles and Pressures by Haym SoloveitchikRabbi Joseph B. Soloveitchik's Obituary in The Jewish ObserverIgros Hagrid Halevi by Rabbi Joseph B. SoloveitchikRationalism in Politics and other essays by Michael OakeshottThe Uprooted: The Epic Story of the Great Migrations That Made the American People by Oscar HandlinThe Polish Peasant in Europe and America by William Thomas and Florian Znaniecki“On the Third Yeshivah of Bavel” by by Haym SoloveitchikBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

A Rebbetzin, a Priest and a Muslim scholar discuss the problem of Truth in interfaith educationFor easily readable notes on this episode, go to https://shirabatya.substack.com/p/but-which-religion-is-correctThis episode is a real treat: a recording of a panel discussion held at the Limmud Festival in Birmingham UK on 23 December 2024.This is my first post in a while, due to a situation that emerged in Religious Education in Berkshire, which has absorbed almost all of my time in recent months.The new Religion and Worldviews framework has been accompanied by an increasing emphasis on truth-seeking in religious education, as students are encouraged to examine which religious beliefs are more reasonable and look at arguments between competing religious and non-religious “worldviews.”As I worked to tackle this dangerous change in pedagogy, numerous theological questions emerged. My conversations with Father Patrick Morrow developed into an interfaith session. We were honoured to be joined by Muslim scholar Dilwar Hussein, MBE. Bios for all participants are below.Session Description (as in the Limmud Handbook):Judaism does not proselytise, but this is unusual among faiths in Britain. And do we Jews really have no firm beliefs that we wish others would share? Can we teach about our own faiths passionately, without the conversation slipping into persuasion? Can we allow for multiple religious “truths”, and still be rational? What is religious “truth”?The panel includes:* Father Patrick Morrow, a Church of England Priest and Secretary to the Theology Committee of the International Council of Christians and Jews* Dilwar Hussain MBE of the Woolf Institute, University of Cambridge and Chair of New Horizons in British Islam* (me) Dr Shira Batya Lewin Solomons, Rebbetzin of the Jewish Community of Berkshire, and Director of JCoB Education (provider of RE Judaism support to schools across England and Wales)https://www.jcob.org/support_judaism_re.html>BackgroundThis conversation emerged as a product of the ongoing challenge that I have been facing due to the new Religion and Worldviews framework in Religious Education (RE), which is shifting the focus of learning towards truth-seeking and exploration of “big questions”, as opposed to more traditional RE, which prioritised understanding the beliefs and practices of others without making judgments or seeking answers.The new approach to teaching RE seeks to avoid claiming to be able to teach Religions as coherent well-defined traditions, due to a post-modern critique that emphasises the diversity within religious traditions. From this perspective, there are many “Judaisms”, “Islams”, “Christianities” etc. - each individual with their own “personal worldview” based on their own “lived experience” that cannot ever really be fully communicated or understood by others.Teaching has therefore shifted towards developing each child's “personal worldview”, through the exploration of “big questions” and a shift towards philosophy and theology. This involves students exploring and even debating issues such as “Does God exist?” “Where did the universe come from?” “Is religion dangerous?” “What happens after we die?” In the first draft of the new Berkshire RE Syllabus, children were even asked to rank beliefs for their reasonableness.This sort of focus raises major concerns as it had been a rule in RE teaching that we were never meant to ask whose beliefs were right or wrong or make judgments as to whether religious beliefs were reasonable or well founded in arguments. Persuasion and proselytising should have no place in RE, which is about listening, learning, and understanding.When I pushed back at this change in pedagogy, I faced two primary counter-arguments:* There are some matters (ethics, public policy) that relate to religion, where we need to debate, make arguments and reach consensus.* By demanding no persuasion, proselytising, (it is argued that) I am imposing my Jewish or liberal view on others. (Andrew Wright) What if a religion believes in proselyting - what if that is part of their religious expression? Can we really share our faiths without making any truth claims?In my next Substack piece, I will carefully document what has been happening in RE based on our recent experience with the new Pan Berkshire Syllabus. I will look at where this framework came from and at the serious consequences. The discussion here will not address those issues but will focus on the philosophical challenges. I am arguing for RE that is scrupulously free of attempts to persuade, but how do we do that? It's easy enough when teaching Judaism, as we Jews do not seek converts. But what about Christianity and Islam, which traditionally have sought converts? Are we asking Christians and Muslims to be inauthentic?Below is an outline of the contributions of the panellists, with some links to material in case you want to read more. Before reading further, I recommend that you listen to the audio, which is the real event. Note that the notes on Patrick and Dilwar's presentations were written by me and are therefore less detailed.Shira Solomons (Judaism)https://shirabatya.substack.com/I focused on the teachings of two great rabbis: · Joseph Soloveitchik (the Rav) and Rabbi Jonathan SacksRabbi Joseph Ber SoloveitchikRabbi Joseph Ber Soloveitchik = Yosef Dov Soloveitchik (1903-1993) “The Rav”Famous essay: On Interfaith Relationships (1964)Impossibility of interfaith dialogue on theology etc.* Different religions essentially speak different languages. Different categories and “incommensurate frames” for understanding our place in the world.* Because we speak different languages, we each have our own “unique relationship to God… moulded by different historical events”* We cannot understand the “private” elements that express their “individual religious commitment”When we can and should engage.* Role of interfaith is to work together in matters for which our beliefs are the same.* Certain values in common between Jews and Christians such as human beings in the image of God, Imitatio Dei.* We use our common religious language to work together for things like civil rights, morality, fighting poverty, seeking peace. (Remember he is writing this in 1964.)* Secular people will find it difficult to understand our shared religious language. [Like tone-deaf people who cannot understand music.]My evaluation of Soloveitchik* Judaism has a concept na'aseh venish-mah - In order to understand you must do the action first. So yes, it is impossible to understand fully the religious experience of another faith when we do not and should not share in the practice.* Soloveitchik is not saying Judaism has a monopoly on truth.Argument relates to our ability to learn from others who are different.* I ask: How does Soloveitchik know about the beliefs we have in common (or not) with Christians? Surely we found this out by having conversations.* How do we deal with disagreements when they matter? We do need to agree on some things in order to live together? Not addressed by Soloveitchik at all.Jonathan SacksRabbi Lord Jonathan Sacks (1948-2020)Controversial book: Dignity of Difference (2002) (Avoid later editions)All quotes are from the first edition (2002), not the adulterated second edition (2004).First editions are readily available very cheaply on Amazon. The 2nd edition radically altered the core chapter (Exorcising Plato's Ghost pp. 45-66).Gil Student summarises all the changes Sacks made for the 2nd edition here: https://www.torahmusings.com/2007/10/differences-of-dignity/Tower of Babel / Exorcising Plato's Ghost* Yes different religions speak different languages, but this is something to be celebrated. The will of God.* Babbling of the languages of the people building the Tower is something wondrous and good.* Oppressive and totalitarian for everyone to think and speak exactly like each other.Let there be Diversity:* “Religion is the translation of God into a particular language … God has spoken to mankind in many languages: through Judaism to Jews, Christianity to Christians, Islam to Muslims.” (p. 55)* [A core lesson of the Torah is that] “God is God of all humanity, but no single faith is or should be the faith of all humanity.” (p. 55)* Myth that “If I am right, you are wrong”… “you must be converted, cured, and saved” (p. 50)Universalism is dangerous* Sacks is scathing of those who “attempt to impose a man-made unity on divinely created diversity”* Greatest crimes in history come from attempts to impose universalism on the diversity of human beings.* “Babel - the first global project - is the turning point in the biblical narrative. From then on, God will not attempt a universal order again until the end of days.”* [Related to the Talmudic concept of Teiku - pushing off disputes to be resolved at the end of days, acknowledging the limitations of human beings to attain the Truth on certain matters]Particularity / Covenants* Myth that universal morality is morally superior to particular moralities. Criticism of Jews for being parochial, only marrying each other, taking care of our own before others. This is prejudice, chauvinism.* “We are particular and universal, the same and different, human beings as such, but also members of this family, that community, this history, that heritage, our particularity is our window onto universality” (p. 56)* We understand the human experiences of others by having our own particular human experiences.* “… we learn to love humanity by loving specific human beings. There is no short-cut.” (p. 58)Engagement* Not only are there multiple truths out there, but we can learn something by engaging with them. Unlike Soloveitchik, does not want to hide away, avoid understanding the other.* Importance of conversation, as opposed to debate (politics).* “entering into the inner world of someone whose views are opposed to my own” (p. 83)* In a conversation, you don't win or lose. You grow. You learn something as you “know what reality looks like from a different perspective.” (p. 83)Religion and Politics* How do we deal with difficult questions where we need to agree to live together?* We first have those conversations, so that we understand each other.Then political conversations resolve what we actually do as a society together.* Consequence: Need to be very careful how and where such political debates occur, as they may eclipse the conversations that are really necessary, particularly in educational settings.Patrick Morrow (Christianity)Historical tendency of the Church to assumes it possesses all Truth. Vast majority of Christians wish to leave that behind.Christians tend to prefer Sacks over Soloveitchik. The idea of private truth is very foreign to Christianity due to opposition to Gnosticism (esoteric knowledge). Christianity has taught that its teachings are available to everyone.Three-fold typology of approaches to non-Christian faiths (proposed by pluralists):* exclusivism (we alone have the religious good)* inclusivism (we have the religious good fully, and others may share part of it with us)* pluralism (no way to distinguish who has more or less of the religious good; we are all equal)Another approach: Most takes on other faiths are variations on inclusivism. They can tip into exclusivism (one type of error) or into pluralism (another type of error).Mainstream Christian Inclusivism in the Catholic TraditionKarl Rahner was a Jesuit, before, during and after Vatican II. 1961 lecture: “Christianity and the Non-Christian Religions”. Published as pages 115-134 of Theological Investigations Vol 5 (London: Darton, Longman and Todd) Available hereRahner offered four theses. We will look at three:* Christianity is the absolute religion intended for all. This applies only when Christianity enters with existential power into the life of a person or a community. This happens only when a person has a Pentecostal experience. This cannot be seen, and it cannot be forced.* Therefore, it is likely that the other religion in which a person finds himself is legitimate (in God's eyes).* Therefore, a missionary, meeting someone from another faith, should treat them as an anonymous Christian. (God will be working in that person's life. Who is God? For Rahner it is the Trinity. Therefore, the Trinity is present for that person and that person is therefore a Christian.)Catholicism has moved on from here, but this position does mean treating a person from another faith as someone who has their own relationship with God from which one can learn. They may have precisely the teaching that I need right now.[For those who want to read further, Patrick Morrow has written about this issue at length here. Karl Rahner also entered a dialogue with Jewish theologian Pinchas Lapide that included such matters as the Jewish debate about whether Christianity is monotheistic.]Dilwar Hussain (Islam)Importance of humility. Quran teaches people be in awe and wonder of the vastness of Creation and therefore of the Creator.Three main points:1. God has an infinite amount to say to us, so cannot be contained in any finite text.If we believe that all of God's wisdom is contained in the Quran or in any holy text, then we are making God finite. In the view of Islam (with the focus on monotheism), then lends towards idolatry.“If all the seas of the earth were turned into ink and all the trees of the earth were turned into pens, then the wisdom of God would not have been exhausted.”[I shared a laugh here with a fellow Jew in the audience as this is so, so similar to the text in the Jewish prayer Nishmat. “If our mouths were full of song as the sea is with water… we would not be able to sufficiently praise you.”]2. Diversity is created by GodIf diversity is in the world, God intended it to be there. Just like we cannot understand evil, we cannot understand why it is there, but it is there for a reason.“We created you from one soul, and we created you into nations and tribes, that you may come to know each other.”Diversity is a source of wonder and learning. This is part of the Divine intention and part of the human journey.3. How to deal with difference?There are universals. But there will be differences. We will disagree. This happens both within and between religions and across humanity.Some disagreements can be resolved. Others cannot and we leave them to the Day. Right and Wrong in the universal sense is the language of God. We cannot know absolutely so must focus on living in peace rather than who has the right or wrong answers.4. Relevance today / challengesWhy is this such a cause of anxiety for us today? Historically Islam was more inclusive as it saw teachings of Judaism and Christianity as part of its heritage. Today we have too much “brittle religion” because of political conflicts.Religion that is not soft and flexible, and can break. We end up with “brittle, broken religion” (Hamas, Isis etc.).It's not most Muslims, but it is some Muslims and must be acknowledged. A lot of work to do within Islam to reclaim the flexible tradition that is possible.Thanks for reading Heterodox Jewish Woman! Subscribe for free to receive new posts and support my work. Go to https://shirabatya.substack.com/https://www.jcob.org/support_judaism_re.html> This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit shirabatya.substack.com

"Writing on the Wall" is a global platform founded by Professor William Kolbrener and novelist Ronit Eitan in response to the traumatic events of October 7th and the alarming rise in global antisemitism. The co-founders, despite their differing perspectives on many issues, share a steadfast belief: the fight against antisemitism can begin by uniting diverse voices through poetry and art. In a world where some wield literature, art, and scholarship as tools of intimidation and exclusion, efforts to silence Israelis and their supporters grow—alongside the grim reality of Hamas holding Israelis and Americans hostage. Yet, there are those who embrace the transformative power of writing to challenge antisemitism and foster collective healing. As Executive Director of Writing on the Wall, a nonprofit initiative based at Bar-Ilan University, Professor Kolbrener spearheads creative and community-driven responses to combat hate and division. How should we confront the intellectual boycotts and the subtler but equally harmful efforts to marginalize Israeli academics? In today's episode, William Kolbrener shares his approach, offering a powerful example of resistance through creativity and inclusion. William Kolbrener is a Full Professor of English Literature at Bar-Ilan University in Israel, with a Ph.D. from Columbia University. His research explores the intersections of literature, theology, and politics, focusing on figures such as John Milton, Mary Astell, and Rabbi Joseph Soloveitchik. He is the author of several influential books that integrate literary studies, Jewish thought, and philosophy: Milton's Warring Angels: A Study of Critical Engagements (Cambridge University Press, 1996): A key contribution to Renaissance studies, focusing on critical interpretations of John Milton. Open Minded Torah: Of Irony, Fundamentalism, and Love (Continuum, 2011): A collection of essays blending Jewish tradition with contemporary thought. The Last Rabbi: Joseph Soloveitchik and Talmudic Tradition (Indiana University Press, 2016): An exploration of Soloveitchik's philosophical legacy in the modern age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

"Writing on the Wall" is a global platform founded by Professor William Kolbrener and novelist Ronit Eitan in response to the traumatic events of October 7th and the alarming rise in global antisemitism. The co-founders, despite their differing perspectives on many issues, share a steadfast belief: the fight against antisemitism can begin by uniting diverse voices through poetry and art. In a world where some wield literature, art, and scholarship as tools of intimidation and exclusion, efforts to silence Israelis and their supporters grow—alongside the grim reality of Hamas holding Israelis and Americans hostage. Yet, there are those who embrace the transformative power of writing to challenge antisemitism and foster collective healing. As Executive Director of Writing on the Wall, a nonprofit initiative based at Bar-Ilan University, Professor Kolbrener spearheads creative and community-driven responses to combat hate and division. How should we confront the intellectual boycotts and the subtler but equally harmful efforts to marginalize Israeli academics? In today's episode, William Kolbrener shares his approach, offering a powerful example of resistance through creativity and inclusion. William Kolbrener is a Full Professor of English Literature at Bar-Ilan University in Israel, with a Ph.D. from Columbia University. His research explores the intersections of literature, theology, and politics, focusing on figures such as John Milton, Mary Astell, and Rabbi Joseph Soloveitchik. He is the author of several influential books that integrate literary studies, Jewish thought, and philosophy: Milton's Warring Angels: A Study of Critical Engagements (Cambridge University Press, 1996): A key contribution to Renaissance studies, focusing on critical interpretations of John Milton. Open Minded Torah: Of Irony, Fundamentalism, and Love (Continuum, 2011): A collection of essays blending Jewish tradition with contemporary thought. The Last Rabbi: Joseph Soloveitchik and Talmudic Tradition (Indiana University Press, 2016): An exploration of Soloveitchik's philosophical legacy in the modern age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

"Writing on the Wall" is a global platform founded by Professor William Kolbrener and novelist Ronit Eitan in response to the traumatic events of October 7th and the alarming rise in global antisemitism. The co-founders, despite their differing perspectives on many issues, share a steadfast belief: the fight against antisemitism can begin by uniting diverse voices through poetry and art. In a world where some wield literature, art, and scholarship as tools of intimidation and exclusion, efforts to silence Israelis and their supporters grow—alongside the grim reality of Hamas holding Israelis and Americans hostage. Yet, there are those who embrace the transformative power of writing to challenge antisemitism and foster collective healing. As Executive Director of Writing on the Wall, a nonprofit initiative based at Bar-Ilan University, Professor Kolbrener spearheads creative and community-driven responses to combat hate and division. How should we confront the intellectual boycotts and the subtler but equally harmful efforts to marginalize Israeli academics? In today's episode, William Kolbrener shares his approach, offering a powerful example of resistance through creativity and inclusion. William Kolbrener is a Full Professor of English Literature at Bar-Ilan University in Israel, with a Ph.D. from Columbia University. His research explores the intersections of literature, theology, and politics, focusing on figures such as John Milton, Mary Astell, and Rabbi Joseph Soloveitchik. He is the author of several influential books that integrate literary studies, Jewish thought, and philosophy: Milton's Warring Angels: A Study of Critical Engagements (Cambridge University Press, 1996): A key contribution to Renaissance studies, focusing on critical interpretations of John Milton. Open Minded Torah: Of Irony, Fundamentalism, and Love (Continuum, 2011): A collection of essays blending Jewish tradition with contemporary thought. The Last Rabbi: Joseph Soloveitchik and Talmudic Tradition (Indiana University Press, 2016): An exploration of Soloveitchik's philosophical legacy in the modern age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

"Writing on the Wall" is a global platform founded by Professor William Kolbrener and novelist Ronit Eitan in response to the traumatic events of October 7th and the alarming rise in global antisemitism. The co-founders, despite their differing perspectives on many issues, share a steadfast belief: the fight against antisemitism can begin by uniting diverse voices through poetry and art. In a world where some wield literature, art, and scholarship as tools of intimidation and exclusion, efforts to silence Israelis and their supporters grow—alongside the grim reality of Hamas holding Israelis and Americans hostage. Yet, there are those who embrace the transformative power of writing to challenge antisemitism and foster collective healing. As Executive Director of Writing on the Wall, a nonprofit initiative based at Bar-Ilan University, Professor Kolbrener spearheads creative and community-driven responses to combat hate and division. How should we confront the intellectual boycotts and the subtler but equally harmful efforts to marginalize Israeli academics? In today's episode, William Kolbrener shares his approach, offering a powerful example of resistance through creativity and inclusion. William Kolbrener is a Full Professor of English Literature at Bar-Ilan University in Israel, with a Ph.D. from Columbia University. His research explores the intersections of literature, theology, and politics, focusing on figures such as John Milton, Mary Astell, and Rabbi Joseph Soloveitchik. He is the author of several influential books that integrate literary studies, Jewish thought, and philosophy: Milton's Warring Angels: A Study of Critical Engagements (Cambridge University Press, 1996): A key contribution to Renaissance studies, focusing on critical interpretations of John Milton. Open Minded Torah: Of Irony, Fundamentalism, and Love (Continuum, 2011): A collection of essays blending Jewish tradition with contemporary thought. The Last Rabbi: Joseph Soloveitchik and Talmudic Tradition (Indiana University Press, 2016): An exploration of Soloveitchik's philosophical legacy in the modern age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/van-leer-institute

J.J. and Dr. Yosef Bronstein resurrect some of the most fascinating ideas that animated the thought of Rabbi Menachem Mendel Schneerson, the 7th Lubavitcher Rebbe. This is part three of our mini-series on the intellectual history of Chabad Hasidut.Thank you to Rabbi Gary Huber for sponsoring this mini-series! If you would like to support us directly please shoot us an email or visit torahinmotion.org/donateFollow us on Twitter (X) @JewishIdeas_Pod to argue with fellow listeners about Hasidic philosophies of language and perception. Please rate and review the the show in the podcast app of your choice!We welcome all complaints and compliments at podcasts@torahinmotion.orgFor more information visit torahinmotion.org/podcastsRabbi Dr. Yosef Bronstein received rabbinic ordination and a PhD in Talmudic Studies from Yeshiva University. He is the Rosh Bet Midrash of Machon Zimrat Ha'aretz, a community learning center and rabbinical training program in Efrat, Israel, and also teaches Jewish philosophy at Yeshiva University's Isaac Breuer College. He is the coauthor of Reshimot Shiurim al Masekhet Kiddushin (Rabbi Joseph b. Soloveitchik's Talmud lectures on tractate Kiddushin) and the author of Engaging the Essence: The Torah Philosophy of the Lubavitcher Rebbe  (Maggid Books, 2024) and of The Authority of the Divine Law: A Study in Tannaitic Midrash (Academic Studies Press, 2024).

Yahrtzeit Yomi #1026!! יח ניסן Rav Yosef Dov Soloveitchik רב יוסף דב ב״ר משה הלוי סולובייצ׳יק ראש ישיבת רבינו יצחק אלחנן (1903 - 1993) ---------------------------------------------------- Share the Yahrtzeit Yomi link with your contacts!! https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk To dedicate or sponsor, please contact 917-841-5059. Sponsorships can be paid by Zelle to the same number. First come, first served. Monthly sponsorships are $540. Weekly sponsorships are $180. Daily sponsorships are as follows: Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50. Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100. The cost to request and sponsor a Tzaddik that is not included on the Yahrtzeit Yomi schedule is $180.

Yahrtzeit Yomi #931!! יח שבט Rav Dovid Soloveitchik רב משולם דוד בן הרב יצחק זאב הלוי ראש ישיבת בריסק (1921 - 2021) Rav Yitzchok Scheiner רב יצחק ב״ר דב ראש ישיבת קמניץ (1922 - 2021) Presented by Rav Eli Winzelberg Shlita!! --------------------------------------------------------- Ah Gutteh Voch Rabboisai!! On 18 Shevat 3 years ago, Klal Yisroel suffered the loss of 2 towering Torah giants on the same day: Rav Meshulam Dovid Soloveitchik ZTL, and Rav Yitzchok Sheiner ZTL. On the occasion of their first Yahrtzeit, I asked HaRav Eli Winzelberg Shlita, a close Talmid of both venerated Roshei Yeshiva, to share his recollections with us. In the audio clip below, Rav Winzelberg describes the sense of purpose which each of the Roshei Yeshiva ZTL carried throughout their lives, which spurred them on to ever greater heights. Rav Winzelberg, one of the outstanding Talmidei Chachamim of our generation, maintains a humble and pleasant demeanor with everyone he meets. We are most grateful to the Rav for kindly sharing his insightful and wise recollections of the Tzaddikim, to enable us to learn from their elevated and inspiring ways. We wish the Rav continued success in uplifting and inspiring yidden for many long, fruitful and healthy years to come!! ------------------------------------------------------------------------ To dedicate or sponsor, please contact 917-841-5059. First come, first served. Monthly sponsorships are $540. Weekly sponsorships are $180. Daily sponsorships are as follows: Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50. Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100. The cost to request and sponsor a Tzaddik that is not included on the following list is $180. Shvat Yahrtzeits 1. Maharam Shick 2. Reb Zusha of Anipoli 3. Rav S. Bunim of Peshischa 4. Rav ML Sassover/Baba Sali 5. Sfas Emes 6. Oneg Yom Tov/Skolya Rebbe 7. Minsker Gadol 8. Era of Zekainim 9. The Ran/Rav Eliezer Silver 10. Rav Isaac Sher 11. Rav Noach Weinberg 12. Rav Meir Atlas 13. Rav Baruch Sorotzkin 14. Pnei Yehoshua 15. Shaarei Teshuva 16. Maharsham 17. Rav Chaim Falagi 18. Rav Beinish Finkel 19. Rav Yisroel Belsky 20. Rav Ezra Attiah 21. Kochav MiYaakov 22. Kotzker/Rav Yehuda Zev Segal 23. Pilegesh BiGivah 24. Nevuas Zechariah 25. Rav Yisrael Salanter 26. The Taz 27. Rav Zundel Hutner 28. Rav Nesanel Quinn 29. Alter of Slabodka 30. Rav Yerucham Fishel Perla Share the Yahrtzeit Yomi link with your contacts!! https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk

Yahrtzeit Yomi #912!! (Shabbos) ג שבט Rav Moshe Soloveitchik רב משה ב״ר חיים הלוי ראש ישיבת רבינו יצחק אלחנן חידושי הגר״מ הלוי (1879 - 1941) ------------------------------------------------------------------------ To dedicate or sponsor, please contact 917-841-5059. First come, first served. Monthly sponsorships are $540. Weekly sponsorships are $180. Daily sponsorships are as follows: Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50. Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100. The cost to request and sponsor a Tzaddik that is not included on the following list is $180. Shvat Yahrtzeits 1. Maharam Shick 2. Reb Zusha of Anipoli 3. Rav S. Bunim of Peshischa 4. Rav ML Sassover/Baba Sali 5. Sfas Emes 6. Oneg Yom Tov/Skolya Rebbe 7. Minsker Gadol 8. Era of Zekainim 9. The Ran/Rav Eliezer Silver 10. Rav Isaac Sher 11. Rav Noach Weinberg 12. Rav Meir Atlas 13. Rav Baruch Sorotzkin 14. Pnei Yehoshua 15. Shaarei Teshuva 16. Maharsham 17. Rav Chaim Falagi 18. Rav Beinish Finkel 19. Rav Yisroel Belsky 20. Rav Ezra Attiah 21. Kochav MiYaakov 22. Kotzker/Rav Yehuda Zev Segal 23. Pilegesh BiGivah 24. Nevuas Zechariah 25. Rav Yisrael Salanter 26. The Taz 27. Rav Zundel Hutner 28. Rav Nesanel Quinn 29. Alter of Slabodka 30. Rav Yerucham Fishel Perla Share the Yahrtzeit Yomi link with your contacts!! https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk

“When a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty; then they shall confess their sin which they have done: and he shall make restitution for this trespass in full.” So reads chapter 5 from the book of Numbers. Repentance is on the Jewish mind these days. The time between Rosh Hashanah and Yom Kippur is called the Ten Days of Teshuva—the Ten Days of Repentance—and during it observant Jews engage in prayer and penitence. What is repentance? How does it operate? What's actually happening in the mind of the penitent? Daniel Rynhold is dean of the Bernard Revel Graduate School of Jewish Studies and professor of Jewish philosophy at Yeshiva University. He has thought and written much about repentance and sees it as a way to illustrate some of the most interesting contrasts between medieval and modern philosophers. Joining Mosaic editor Jonathan Silver here to discuss the subject, he focuses on three major thinkers, two from within the Jewish tradition and one outside of it. The first is Rabbeinu Yonah, the 13th-century author of the rabbinic work The Gates of Repentance. The second is Joseph B. Soloveitchik, known as the Rav, who was perhaps the central intellectual figure of post-war Modern Orthodoxy. The third is the German philosopher Friedrich Nietzsche, a famous critic of the Enlightenment, of liberalism, and of modernity. The last two are the focus of his book, written with Michael Harris, Nietzsche, Soloveitchik, and Contemporary Jewish Philosophy, published in 2018 by Cambridge University Press. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Rabbi Danny Landes' special presentation at Temple Beth Am, Los Angeles, September 10, 2023. Rav Daniel Landes, born and raised in Chicago, attended the Jewish schools founded by his grandfather, Rav Menachem Sacks – The Menachem Tziyon. Following ordination from Rav J. B. Soloveitchik at Yeshiva University, he was a founding faculty member both at Yeshiva of Los Angeles teaching Talmud, as well as at its sister institution, The Simon Wiesenthal Center, as Director of Educational Projects. At the same time, he became Associate Professor of Jewish Law at Loyola Law School and Rabbi of the B'nai David Congregation, which he developed into a center for Orthodox halakhic innovation, social action, and spirituality. He made Aliyah with his family in 1995 to head the Pardes Institute, which he brought to a level of prominence through instituting its Educators Program, Kollel, and Seminars for lay people. After bestowing Orthodox Semikhah (ordination) to a number of outstanding men and women in 2016, he founded Yashrut in 2018. Yashrut offers Semikhah , as well as its Classic Talmud Program. Rabbi Landes is introduced by Rabbi Elliot Dorff. (Zoom) Special Guest: Rabbi Danny Landis.

This morning we discuss the elaborate and detailed constellation of blessings: before and after food, for momentous occasions, and for extraordinary experiences. We provide three answers to what we mean by "blessing God" quoting Ramban and the Rav, Rabbi Yosef Soloveitchik. And we explore R. Soloveitchik's understanding of the legal aspect of blessings, demonstrated in our Friday night Kiddush. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://tinyurl.com/adathyoutube Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts - https://tinyurl.com/miningtheriches1 Spotify: https://tinyurl.com/miningtheriches3 Stitcher: https://tinyurl.com/miningtheriches4 Please contact Rabbi Whitman (rabbi@adath.ca) with any questions for feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Rabbi Dr. Meir Soloveichik is a prominent Orthodox Jewish rabbi and scholar known for his contributions to Jewish education, religious leadership, and interfaith dialogue. He was born in 1977 and is a member of the renowned Soloveitchik rabbinic dynasty, which has produced several influential Jewish thinkers and religious leaders. Rabbi Soloveichik serves as the Rabbi of Congregation Shearith Israel, the oldest Jewish congregation in the United States, located in New York City. He is also the director of the Zahava and Moshael Straus Center for Torah and Western Thought at Yeshiva University, where he is involved in teaching and guiding students in the study of Jewish philosophy and law. With a strong academic background, Rabbi Soloveichik holds a Ph.D. in Religion from Princeton University and has published numerous articles and essays on Jewish thought, ethics, and theology. He combines his scholarly expertise with a deep commitment to his faith and a passion for engaging with contemporary issues. Rabbi Soloveichik has been an advocate for religious freedom and has played an active role in interfaith dialogue, particularly between the Jewish and Catholic communities. He has addressed various audiences, including academic conferences, religious organizations, and public forums, where he shares insights on Judaism, ethics, and the intersection of religion and public life. Known for his eloquence and intellectual rigor, Rabbi Soloveichik is respected for his ability to articulate complex ideas in a clear and accessible manner. His teachings often emphasize the importance of religious tradition, ethics, and the role of faith in shaping personal and communal life. Overall, Rabbi Dr. Meir Soloveichik is a highly regarded figure in the Jewish community, recognized for his leadership, scholarship, and dedication to promoting understanding and dialogue between different religious traditions. 00:00 - Intro 15:22 - Interview 1:27:10 - Outro

Guest Speaker-Rav Moshe Soloveichik-Rav Chaim Halevi Soloveitchik Ztl's Approach To Kavana In Prayer by Shapell's Rabbeim

Three decades following the passing of the Rav zt”l his legacy endures and his teachings still inspire – but how do we communicate his Torah to a generation “which did not know Yosef” (R. Yosef Dov Halevi Soloveitchik, that is)? This is a question that is explored from a few different angles in TRADITION's recent expanded issue on the thought of the Rav.  Readers of the special issue will discover that one of the many insightful perspectives on this particular question is offered by Mali Brosky, whose essay “The Rav's Enduring Pedagogical Relevance” takes up the challenge of how we can best convey R. Soloveitchik's thought, hashkafa, and philosophy to students born over a decade after his death and almost a generation after he left the public stage. It is indeed complex, but crucial, and Brofsky makes a compelling case for why it's more important than ever, offering some lessons from her many years of teaching. She recently discussed her essay on the podcast she co-hosts, RZ Weekly, which surveys issues facing the Religious Zionist community in Israel and worldwide. It's an engaging weekly roundtable conversation between Mali and her educational colleagues, Johnny Solomon and Reuven Spolter. We thank them for allowing us to share the segment of this episode over our feed  – search for RZ Weekly on all podcasting platforms to subscribe.  Subscribers can access the  essay alongside some open-access content available to all at https://traditiononline.org/rabbisoloveitchik120issue where the issue can be purchased as well. Mali Brofsky is a senior faculty member at Michlelet Mevaseret Yerushalayim, teaches for Wurzweiler School of Social Work at Hebrew University, and runs a clinical social work practice in Gush Etzion.

Rav Yitzchok Zev Soloveitchik - The Brisker Rav: The Influential Leader of Brisk YeshivaYitzchok Zev Soloveitchik, born to Chaim Soloveitchik in Valozhyn, was a prominent rabbi and leader of Judaic studies in his region. On his mother's side, he was the grandson of Refael Shapiro, a respected rosh yeshiva of the Volozhin yeshiva.After the czarist government closed the Volozhin yeshiva, Soloveitchik and his family moved to the Jewish community of Brisk, where he succeeded his father as a rabbi and continued his teachings. Later, after fleeing the Holocaust and relocating to Mandatory Palestine, he re-established the Brisk yeshiva in Jerusalem, where he continued to educate students, developing the Brisker method of studying the Talmud.Support the show SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website themotivationcongregation.org ----------------Consider sponsoring a podcast or donating to help fund our Torah outreach and distribution. You can also join our Partnership Program and help us keep creating Torah content! Click the "Support the Show" link to donate. Questions or Comments? Please email me @ michaelbrooke97@gmail.com#parsha #shortdvartorah #thetorahpodcast #motivationalmussar

Intensity and yiras shamayim were some of his hallmarks.

A Daily Dose of Chassidus with Rabbi Shmuel Braun An anecdote marking his 30th yahrtzeit.

In this week's show the topic is Maimonides on Crypto-Judaism. This presentation took place in 2010 in San Antonio during the 20th Annual Society for Crypto-Judaic Studies Conference. I presented on this subject to discover some insights on the halachic (Jewish legal) status of Crypto-Jews. I explored the writings of the halakhic master Maimonides, one of his works Iggeret ha-Shemad (Letter on Martyrdom) stands out regarding his perspective on the Anusim of his time. Maimonides writes: “Now if he did not surrender himself to death but transgressed under duress and did not die, he did not act properly and under compulsion he profaned G-d's name. However, he is not to be punished by any of the seven means of retribution. Not a single instance is found in the Torah in which a forced individual is sentenced to any of the punishments, whether the transgression was light or grave. Only he who acts voluntarily is subject as Scripture directs: "But the person…who acts defiantly…that soul shall be cut off" (Numbers 15:30). This Epistle to the Moroccan Jewish community of the 12th century deals with their forced conversions to Islam; as compared to the modern day Anusim who are the descendants of those who were forced to convert to Catholicism. This letter is a response to an unidentified rabbi who wrote to the Jews of Morocco condemning them as heretics. At the time of this presentation there was one contemporary scholar of religious law who agreed with the 12th Century rabbi and considers the Rambam's letter a fiasco. Haym Soloveitchik, believed the letter written by Maimonides contradicted the Mishnah Torah and has a “flimsy position and (a) make shift” argument. This letter and it's critique are relevant to the debate of Modern-day Conversos or Anusim. As there are two prevalent views regarding this issue either in their Muslim or Christian forms. On one side the Jewish community helps them achieve repentance as expressed by the Rambam. And on the other condemns them as Soloveitchik clearly indicates in his critique of the Rambam's letter. 

El Rav Yosef Soloveitchik, conocido simplemente como "The Rav", fue sin dudas el máximo exponente de la ortodoxia "moderna" en el siglo XX en los Estados Unidos. Descendiente de una de las dinastías talmúdicas más prominentes de Bielorrusia el Rav fue por casi medio siglo el referente ideológico de la Yeshiva University y autor de decenas de libros, ensayos y artículos. En este episodio guiados por Ezequiel Antebi Sacca presentamos algunas de las ideas más prominentes de sus obras, desde la soledad existencial del hombre de fe, Adam 1 vs. Adam 2, su comprensión de Torá uMadá, su modelo de relación con instituciones judías no ortodoxas, su posicionamiento en relación al sionismo, su critica a Heschel y al dialogo interreligioso y muchos otros puntos más. Un episodio para abrir las puertas a quien fue sin duda uno de los grandes pensadores judíos del siglo pasado.

In Halakhic Man, Rabbi Joseph Soloveitchik suggests that teshuvah - usually translated as “repentance” - is not to be narrowly defined as turning from sin. Rather, teshuvah prompts us to reconsider all our habits and routines, including those that are not necessarily sinful. Doing teshuvah is really an expression of our capacity for self-creation and identifying and realizing our own potential. The goal is to attain our individuality, autonomy, uniqueness and freedom As we move through the Aseret Yemei Teshuvah (“Ten Days of Repentance”), we will explore Soloveitchik's approach and grapple with what we are called to do during this important period.

oday I talked to Rabbi Wayne Allen about his book Thinking about Good and Evil: Jewish Views from Antiquity to Modernity (U Nebraska Press, 2021). Starting with the Bible and Apocrypha, Rabbi Allen takes us through the Talmud; medieval Jewish philosophers and Jewish mystical sources; the Ba'al Shem Tov and his disciples; early modern thinkers such as Spinoza, Mendelssohn, and Luzzatto; and, finally, modern thinkers such as Cohen, Buber, Kaplan, and Plaskow. Each chapter analyzes individual thinkers' arguments and synthesizes their collective ideas on the nature of good and evil and questions of justice. Allen also exposes vastly divergent Jewish thinking about the Holocaust: traditionalist (e.g., Ehrenreich), revisionist (e.g., Rubenstein, Jonas), and deflective (e.g., Soloveitchik, Wiesel). Rabbi Allen's engaging, accessible volume illuminates well-known, obscure, and novel Jewish solutions to the problem of good and evil. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

oday I talked to Rabbi Wayne Allen about his book Thinking about Good and Evil: Jewish Views from Antiquity to Modernity (U Nebraska Press, 2021). Starting with the Bible and Apocrypha, Rabbi Allen takes us through the Talmud; medieval Jewish philosophers and Jewish mystical sources; the Ba'al Shem Tov and his disciples; early modern thinkers such as Spinoza, Mendelssohn, and Luzzatto; and, finally, modern thinkers such as Cohen, Buber, Kaplan, and Plaskow. Each chapter analyzes individual thinkers' arguments and synthesizes their collective ideas on the nature of good and evil and questions of justice. Allen also exposes vastly divergent Jewish thinking about the Holocaust: traditionalist (e.g., Ehrenreich), revisionist (e.g., Rubenstein, Jonas), and deflective (e.g., Soloveitchik, Wiesel). Rabbi Allen's engaging, accessible volume illuminates well-known, obscure, and novel Jewish solutions to the problem of good and evil. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

oday I talked to Rabbi Wayne Allen about his book Thinking about Good and Evil: Jewish Views from Antiquity to Modernity (U Nebraska Press, 2021). Starting with the Bible and Apocrypha, Rabbi Allen takes us through the Talmud; medieval Jewish philosophers and Jewish mystical sources; the Ba'al Shem Tov and his disciples; early modern thinkers such as Spinoza, Mendelssohn, and Luzzatto; and, finally, modern thinkers such as Cohen, Buber, Kaplan, and Plaskow. Each chapter analyzes individual thinkers' arguments and synthesizes their collective ideas on the nature of good and evil and questions of justice. Allen also exposes vastly divergent Jewish thinking about the Holocaust: traditionalist (e.g., Ehrenreich), revisionist (e.g., Rubenstein, Jonas), and deflective (e.g., Soloveitchik, Wiesel). Rabbi Allen's engaging, accessible volume illuminates well-known, obscure, and novel Jewish solutions to the problem of good and evil. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

oday I talked to Rabbi Wayne Allen about his book Thinking about Good and Evil: Jewish Views from Antiquity to Modernity (U Nebraska Press, 2021). Starting with the Bible and Apocrypha, Rabbi Allen takes us through the Talmud; medieval Jewish philosophers and Jewish mystical sources; the Ba'al Shem Tov and his disciples; early modern thinkers such as Spinoza, Mendelssohn, and Luzzatto; and, finally, modern thinkers such as Cohen, Buber, Kaplan, and Plaskow. Each chapter analyzes individual thinkers' arguments and synthesizes their collective ideas on the nature of good and evil and questions of justice. Allen also exposes vastly divergent Jewish thinking about the Holocaust: traditionalist (e.g., Ehrenreich), revisionist (e.g., Rubenstein, Jonas), and deflective (e.g., Soloveitchik, Wiesel). Rabbi Allen's engaging, accessible volume illuminates well-known, obscure, and novel Jewish solutions to the problem of good and evil. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

oday I talked to Rabbi Wayne Allen about his book Thinking about Good and Evil: Jewish Views from Antiquity to Modernity (U Nebraska Press, 2021). Starting with the Bible and Apocrypha, Rabbi Allen takes us through the Talmud; medieval Jewish philosophers and Jewish mystical sources; the Ba'al Shem Tov and his disciples; early modern thinkers such as Spinoza, Mendelssohn, and Luzzatto; and, finally, modern thinkers such as Cohen, Buber, Kaplan, and Plaskow. Each chapter analyzes individual thinkers' arguments and synthesizes their collective ideas on the nature of good and evil and questions of justice. Allen also exposes vastly divergent Jewish thinking about the Holocaust: traditionalist (e.g., Ehrenreich), revisionist (e.g., Rubenstein, Jonas), and deflective (e.g., Soloveitchik, Wiesel). Rabbi Allen's engaging, accessible volume illuminates well-known, obscure, and novel Jewish solutions to the problem of good and evil. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Synopsis: I hadn't planned on recording any episodes of TSJ during Pesach, but after visiting Bruce Lee's grave on R' Soloveitchik's yahrtzeit yesterday morning, I had to express my thoughts while they were still fresh in mind. And if the title of this episode isn't the perfect embodiment of my own eclectic approach to learning, teaching, and life, then I don't know what is.Related Rabbi Schneeweiss Content:- A Glimpse Into Bruce Lee's Impact on My Methodology of Teaching and Learning: Part 1 and Part 2- Be Fire, My Friend- Bruce Lee on Dynamic Combat and Why Pirkei Avos Isn't For Everyone Sources:- Rambam, Mishneh Torah: Sefer Shoftim, Hilchos Avel 4:4- various writings from Bruce Lee- Rabbi Bernie Fox, Thoughts on the Parashah: Concluding Letter- Aurelius, Meditations 12:1Support the show (https://www.patreon.com/rabbischneeweiss)

This afternoon (3/31/22), in our Rambam Bekius chavurah, we spent the first half of shiur talking about why we're learning the halachos of Korban Pesach when we don't observe them nowadays. My own answer is near and dear to my reasons for learning the Mishneh Torah in general - reasons which are beautifully expressed by R' Makbili in his Foreword to the Mishneh Torah, and by the Rav in Halakhic Man. After we talked about this, we finished Chapter 8 of Hilchos Korban Pesach. Next week we'll aim to finish Hilchos Korban Pesach (בג"ה).מקורות:R' Yochai Makbili, Foreword to the Mishneh Torahרמב"ם - משנה תורה: ספר נזקים, הלכות רוצח ושמירת הנפש ז:אR' Yosef Dov Soloveitchik, Halakhic Man, pp.26-28רמב"ם - משנה תורה: ספר קרבנות, הלכות קרבן פסח ח:י-טורמב"ם - משנה תורה: ספר זמנים, הלכות חמץ ומצה ה:א-בThe Torah content for the remainder of Adar II has been sponsored by David Campbell, and is dedicated "in honor of Rabbi Schneeweiss and all those who work to produce a grounded and thoughtful Judaism."Bekius Disclaimer:Note that this is a bekius chavurah - as opposed to an iyun shiur. Each session consists of us reading through the Rambam's writings together without much preparation on my part, and without going into depth by consulting commentaries or primary sources. For all these reasons, there are bound to be inaccuracies, errors, and other types of shortcomings which would not be acceptable in a prepared shiur, but are quite typical of a bekius chavurah. Please bear this in mind, and know what you're signing up for when you listen!If you have questions, comments, or feedback, I can be reached at rabbischneeweiss at gmail.If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/The Mishlei Podcast: mishlei.buzzsprout.comThe Stoic Jew Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.htmlAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CS

Synopsis: In this episode I share some thoughts I had about how the ideas of Purim embody some fundamental differences between Judaism and Stoicism with regards to factors outside of our control. These thoughts were prompted by the writings of Rabbi Joseph B. Soloveitchik (a.k.a. the Rav). I'm sure my ideas can be developed, but I figured it would be better to get them out there before Purim starts. Happy Purim! Related Rabbi Schneeweiss Content: - Seneca on Purim Drinking (Seneca: Letter #18 – On Festivals and Fasting) Sources: - Epictetus, Discourses 4:4:39; 2:16:1 - Megillat Esther Mesorat HaRav: Commentary Based on the Teachings of Rabbi Joseph B.Soloveitchik, p.56; 76-77 - Rambam: Mishneh Torah, Sefer Zmanim, Hilchos Taaniyos 1:1-3 - Rambam: Mishneh Torah, Sefer Shoftim, Hilchos Avel 1:10 ----------The Torah content for the remainder of Adar II has been sponsored by David Campbell, and is dedicated "in honor of Rabbi Schneeweiss and all those who work to produce a grounded and thoughtful Judaism."----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle/Chase QuickPay and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor an article, shiur, or podcast episode, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.----------Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Mishlei Podcast": mishlei.buzzsprout.com"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.htmlAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel Support the show (https://www.patreon.com/rabbischneeweiss)

Rabbi Joseph B. Soloveitchik delivered a historic eulogy for Rav Chaim Ozer Grodzenski; we consider this perspective in light of the Rav's transition from Agudah to Mizrachi and the role of Torah leaders in general life decisions.

Review and short explanation to 10 approaches to Image of God from Nishmat Chayim of R. Menashe Yisroel, and we close with Pico Della Mirandola and R. Y.B. Soloveitchik for modern man.

Rav Meshulam Dovid Soloveitchik (1921-2021) lived a long life, in which he successfully formed a bridge between the world of Brisk where he had grown up, to the young impressionable yeshiva students of the 21st century. Having been raised in his father the Brisker Rov's home, he narrowly escaped Europe with most of his family in the early stages of the war. He would later marry into the illustrious Sternbuch family. In the late 1970's he opened his own yeshiva in Jerusalem, where he educated generations of students. As a great Torah scholar, educator, unflinching leader and senior sage, he gained renown worldwide. His passing closes a chapter in Jewish history.   For a related story of the Soloeveitchik family in Israel: https://jsoundbites.podbean.com/e/brisk-in-the-holy-land-part-i/   Subscribe To Our Podcast on:    PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Escaping from war torn Europe, Rav Yitzchok Zev (Velvalleh) Soloveitchik known to posterity as the Brisker Rov, arrived in the Holy Land in the spring of 1941. Though tragically his wife and three of his children weren't able to make it out, the Rov and his seven remaining children continued the Soloveitchik dynasty in Israel. His oldest son Rav Berel became Rosh Yeshiva, while his daughter Lifsheh ran the house and eventually married Rav Michel Feinstein. Rav Rephoel was his father's dedicated right hand man and became legendary for his communal activism. Rav Meir and ybl"ch Rav Dovid launched successful Yeshivas of their own. Each branch of the family added their own to the enduring Soloveitchik aristocratic legacy.   Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Rabbi Mark Gottlieb is Senior Director of the Tikvah Fund and founding Dean of the Tikvah and Maimonides Scholars at Yale University. Prior to joining Tikvah, Rabbi Gottlieb served as Head of School at Yeshiva University High School for Boys and Principal of the Maimonides School in Brookline, MA.His writing has appeared inFirst Things,Public Discourse,the University Bookman,the Algemeiner,andthe Jewish Review of Books. Rabbi Gottlieb is a member of the Orthodox Forum Steering Committee and serves on the Editorial Committee ofTradition: A Journal of Orthodox Jewish Thought.Jewish scholars through the ages have attached multiple aspects of significance to the command to Count the days of theOmer.Rabbi Gottlieb ventures into this well-trodden domain armed with some important ideas of religious philosophers and emerges with a message desperately needed to extract us from the stultifying malaise brought on by the Corona confinement.Beginning with an idea presented by Rav Yosef Dov Soloveitchik in 1945,that the salient difference between a slave and a freeman is how each one perceives time,he elaborates: a slave's lack of self-worth andinvolvement in the purpose of his labors perforce generates an emptiness in theEved's consciousness, the simple articulation of a count towards a goal, indicates that this "Hebrew" is actually an actor and author of his own life.Soloveitchik forcefully states that thisMitzvahwas the key spark that began the metamorphosis of a tribe into a nation with a purpose.In the novel historical analysis of Lord Jonathan Sacks some sixty years later, Gottlieb traces a direct line to the broadening of Soloveitchik's ideas.Rabbi Sacks suggests that, at the dawn of the Renaissance, the element that caused the West to leapfrog over the scientifically superior Chinese East was the incorporation of the Jewish sense of history and truth as part of a narrative, seeing God and humanity as unbound by the heaviness of nature that had been the focus in the Orient.Sacks goes further in suggesting that the American revolution's success in bringing deep societal change over its French and Russian counterparts was due in large part to the Founding Fathers seeing "Truth" as a story that was flexible and dynamic, moving through surprising middle stages towards a glorious ending pulled by rational human decisions but not subject to the rigidity of a philosophical system.The thinkers of Paris and Saint Petersburg conversely enmeshed themselves in a system that was soulless yet inexorable, with the resulting horrors of guillotine and gulag rising in the Revolution's wake.Rabbi Gottlieb reveals the great debt Sacks' points owe to the Scottish moral philosopherAlasdair MacIntyre, in particular to his 1981 influential work,After Virtue,which cogently charges each thinking person to seek the moral dimension of their lives and unflinchingly ask, "What story am I a part of?"Gottlieb concludes his talk, quoting the German American political philosopherErich Vögelin, explaining why the mass Revelation of God to mankind, what we celebrate as Shavuos, occurred in a desert, devoid of the noise and bustle of society, paralleling our enforced solitude in the Pandemic, as the best venue for sensing the Divine Word.The Yeshiva of Newark @IDT is proud to partner with Rabbi Gottlieb in sharing his insightsand thoughtsto as wide an audience as possible .We thank the Tikvah Fund for use of this materialPlease visithttp://tikvahfund.orgto discover the richness of the programs and educational opportunitiesoffered by that institution as well as scintillating lectures and interviewsPlease leaveusa review or email us atravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.