Podcasts about sotah

As we approach Elul, we always read Parshat Re'eh beforehand. The mnemonic for this connection is ראה רש אלול אלף הגיע ( "See, Elul is on its way" ). In Parshat Re'eh, we read: בנים אתם לה' אלוקיכם ( "You are children of Hashem your God" ). It is no coincidence that we receive this message as we begin Elul. As we mentioned, the theme of the month of Av is that God is our Father. As Av ends, we reiterate that we are the children of Hashem, and therefore: לא תתגודדו ( "Do not divide yourselves" ). As we leave Av, we transition into a new expression of love: that of a husband and wife— אני לדודי ודודי לי ( "I am to my beloved, and my beloved is to me" ). We move from one loving relationship into another. Rav Wolbe writes that the ultimate goal of all mitzvot is love, as stated in the second paragraph of Kriat Shema : והיה אם שמוע תשמעו אל מצוותי אשר אנכי מצווה אתכם היום לאהבה את ה' אלוקיכם ( "If you will listen to My commandments that I command you today, to love Hashem your God..." ). The focal point of all mitzvot is to lead us to love. Conversely, every aveirah (sin) contains an element of hatred. Rav Wolbe quotes Rav Yerucham Levovitz, who explains that there is often a mixture of motives: an act of love can contain a degree of hatred, and within the heart, love and hate can coexist. For example, a parent loves their child, yet in a moment of frustration, discipline is applied. The verse states: חושך שבטו שונא בנו ( "He who spares the rod hates his son" ). We do not hate our children, but on a scale of 0 to 10—where 10 is ultimate love and 0 is complete hatred—we are not always at the ultimate expression of love. When a person commits a sin, they fall somewhere along this continuum. As we prepare for Elul, we must overcome the spiritual hurdles resulting from the destruction commemorated in Av. We pass through Av to rectify these flaws and prepare for the love of Elul and the end of Av. Rav Yerucham Levovitz explains in a sicha in his sefer Da'at Chochmah u-Mussar (as cited by Rav Wolbe) that the three cardinal sins represent ultimate hatred. On a scale of 0 to 10, when a sin reaches 10 (total hatred), spiritual survival is impossible—it creates a complete religious disconnect, which is why one must choose to die rather than commit them: Avodah Zarah (Idolatry): Represents total hatred and betrayal toward God by serving another deity. Shefichut Damim (Murder): Expresses hatred toward one's fellow man ( ben adam l'chaveiro ) as well as toward God. Gilluy Arayot (Forbidden Sexual Relations): While Rav Yerucham does not explicitly detail the nature of this hatred in his text, an explanation is offered based on the three spheres of human connection: man to God, man to his neighbor, and man to himself. Avodah Zarah severs the connection to God; Shefichut Damim severs the connection to others; and Gilluy Arayot causes a disconnect from oneself by degrading human dignity. As stated regarding the Sotah (the wayward woman), because her action mimicked animalistic behavior, her offering consisted of barley—the food of an animal. Gilluy Arayot demotes a person from their elevated human standing, causing self-destruction. This explains why individuals often experience self-loathing after such sins: the act itself is rooted in self-hatred. Rav Wolbe asks: How can the soul—described as a שלהבת יה ( "a flame of God" ), inflamed with divine love as depicted in Shir HaShirim —harbor a force of hatred that disconnects man from God? He brings a proof from the Gemara in Shabbat 105b, where Rabbi Yochanan ben Nuri states that one who tears their clothes, breaks utensils, or scatters money in anger should be viewed as an idolater. Today the yetzer hara tells a person to do one small thing, tomorrow another, until it eventually entices them to worship idols. Anger demonstrates that a person is currently controlled by the yetzer hara . This is why on Yom Kippur we confess: על חטא שחטאנו לפניך ביצר הרע ( "For the sin we committed before You through the yetzer hara" ). While all sins involve the evil inclination, this specific confession refers to moments when the yetzer hara gains total dominion over us, such as through bouts of anger. Rav Wolbe proves this from Tehillim 81:10: לא יהיה בך אל זר ולא תשתחוה לאל נכר ( "There shall not be a strange god within you, nor shall you bow to a foreign god" ). What is the "strange god" ( el zar ) that resides inside a person? It is the yetzer hara . The word zar denotes estrangement. A person can become estranged from others, from God, and from themselves. Estrangement ( zarut ) is the exact opposite of belovedness ( yedidut ). Rav Wolbe notes elsewhere that the word ידיד ( yedid ) is a contraction of יד יד ( hand to hand )—one hand reaching out and another reaching back. The counter-force to this connection is zarut , which causes separation. Elul centers on אני לדודי ודודי לי , but it is continually challenged by this force of estrangement. God is called ידיד נפש אב הרחמן ( "Beloved of the soul, Merciful Father" ). Yet, zarut creates a sense of disconnection. For example, difficulty in maintaining concentration ( kavanah ) during prayer often stems from a lack of felt connection. If we truly felt close to our Father, prayer would flow naturally; estrangement blocks that feeling. Self-estrangement occurs when a person loses clarity about their own spiritual standing and no longer truly knows themselves. Remedying this is the core task of Elul: Connection to God: Represented by אני לדודי ודודי לי ( "I am to my beloved and my beloved is to me" ). Connection to Others: Represented by the acronym of Elul found in איש לרעהו ומתנות לאביונים ( "...sending portions to one another and gifts to the poor" ). Connection to Self: Hinted at in the verse ומל ה' אלקיך את לבבך ואת לבב זרעך ( "And Hashem your God will circumcise your heart and the heart of your offspring" ), where the initial letters of א ת ל בבך ו את ל בב spell Elul . The "foreskin" ( orlah ) of the heart acts as a barrier that blocks inspiration and disconnects the mind from the heart. Though the mind understands, the heart remains covered, creating inner division. The job of Elul is to serve as a time of restored connection and love—realigning ourselves with God, with our fellow human beings, and with our inner selves. Having passed through the period of destruction, we overcome the negative forces of hatred and work to revive the sources of love and holy connection.

Shiur #10 in Rabbi Jonathan Rietti's in-depth (b'iyun) series on Likutey Moharan — Torah Dalet (4).When a person knows that everything that happens to him is for his good — כשאדם יודע שכל מאורעיו הם לטובתו — this itself is a taste of Olam Haba. But if everything is truly l'tovah, that has to include every mistake, every regret, every painful memory. So what does Hashem want us to do with our past?In this shiur, Rabbi Rietti takes us through Rebbe Nachman's revolutionary understanding of the mind: all suffering and exile exist only to the degree that da'as is missing (Torah 21), Hashem makes room for us inside the suffering itself — בצר הרחבת לי (Torah 195), and atzvus — anxiety, worry, depression — is not caused by our circumstances but by our own thinking about them (Torah 155). Because ein shum ye'ush ba'olam klal — there is no despair in the world at all.Topics covered:• "BaHashem ahalel davar" — praising Hashem from the same place of simcha, in good times and bad• Kaveh means EXPECT, not hope — waiting for Mashiach like you wait for a bus you know is coming• ביום ההוא יהיה ה' אחד ושמו אחד — why in the future there will be only one bracha: HaTov v'HaMeitiv• "If I would know Him, I would be Him" — da'as as the bridge between this world and eternal life• Life and death separated by only one amah — the equanimity of true tzaddikim• The world as a movie set: everyone is reading Hashem's script, only you choose your response• Anxiety over tuition, bills and parnassah — where the stress really comes from and how to surrender it• Mai d'hava hava — the past is the past; why Torah beats therapy on handling worry• דאגה בלב איש ישחנה — and the end of the pasuk most therapists have never read: ודבר טוב ישמחנה• Kol d'avid Rachmana l'tav avid — training yourself on every bump in the roadSources: Likutey Moharan I: Torah 4, Torah 21:11, Torah 78, Torah 155, Torah 195; Tehillim 4:2 & 116; Zechariah 14:9; Yeshayahu 5:13 & 11:9; Nedarim 41; Pesachim 50a; Sotah — mai d'hava hava; Mishlei 12:25; Shulchan Aruch OC 230:5; Kuzari; Pele Yoetz; Me'am Lo'ezNext shiur: Vidui Devarim — the true Torah sources of verbal confession in Yiddishkeit.#RebbeNachman #LikuteyMoharan #Breslov #JonathanRietti #Emunah #Anxiety #Torah #Chizuk #BRI

Beyond Brutality: Reclaiming Female Presence in Bavli Sotah (Brandeis University Press, 2025) draws on feminist analysis and gender studies to examine tractate Sotah of the Babylonian Talmud as a literary unit. By interrogating how, why, and where women are invisible within Bavli Sotah, Jane Kanarek brings to light a ubiquitous female presence throughout the text. Despite the brutality of the sotah ritual—in which the woman accused of adultery is put through a divine ordeal intended to reveal her innocence or her guilt—this book demonstrates that Bavli Sotah is not primarily concerned with describing the sotah ritual or establishing male control over women. Instead, Bavli Sotah becomes a pedagogical text in which the sotah is secondary to moral and sinning men. As the sotah herself fades into the background, the sotah ritual nevertheless overflows its boundaries and weaves its way through a range of other topics within the tractate. In the process, Bavli Sotah teaches its audience who transmits and how one transmits rabbinic culture. Dr. Rabbi Jane Kanarek is Professor of Rabbinics at the Rabbinical School of Hebrew College, Newton, MA. Dr. Rabbi Rachel Adelman, Professor of Bible at the Rabbinical School of Hebrew College, Newton, MA. 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

Beyond Brutality: Reclaiming Female Presence in Bavli Sotah (Brandeis University Press, 2025) draws on feminist analysis and gender studies to examine tractate Sotah of the Babylonian Talmud as a literary unit. By interrogating how, why, and where women are invisible within Bavli Sotah, Jane Kanarek brings to light a ubiquitous female presence throughout the text. Despite the brutality of the sotah ritual—in which the woman accused of adultery is put through a divine ordeal intended to reveal her innocence or her guilt—this book demonstrates that Bavli Sotah is not primarily concerned with describing the sotah ritual or establishing male control over women. Instead, Bavli Sotah becomes a pedagogical text in which the sotah is secondary to moral and sinning men. As the sotah herself fades into the background, the sotah ritual nevertheless overflows its boundaries and weaves its way through a range of other topics within the tractate. In the process, Bavli Sotah teaches its audience who transmits and how one transmits rabbinic culture. Dr. Rabbi Jane Kanarek is Professor of Rabbinics at the Rabbinical School of Hebrew College, Newton, MA. Dr. Rabbi Rachel Adelman, Professor of Bible at the Rabbinical School of Hebrew College, Newton, MA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Beyond Brutality: Reclaiming Female Presence in Bavli Sotah (Brandeis University Press, 2025) draws on feminist analysis and gender studies to examine tractate Sotah of the Babylonian Talmud as a literary unit. By interrogating how, why, and where women are invisible within Bavli Sotah, Jane Kanarek brings to light a ubiquitous female presence throughout the text. Despite the brutality of the sotah ritual—in which the woman accused of adultery is put through a divine ordeal intended to reveal her innocence or her guilt—this book demonstrates that Bavli Sotah is not primarily concerned with describing the sotah ritual or establishing male control over women. Instead, Bavli Sotah becomes a pedagogical text in which the sotah is secondary to moral and sinning men. As the sotah herself fades into the background, the sotah ritual nevertheless overflows its boundaries and weaves its way through a range of other topics within the tractate. In the process, Bavli Sotah teaches its audience who transmits and how one transmits rabbinic culture. Dr. Rabbi Jane Kanarek is Professor of Rabbinics at the Rabbinical School of Hebrew College, Newton, MA. Dr. Rabbi Rachel Adelman, Professor of Bible at the Rabbinical School of Hebrew College, Newton, MA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Beyond Brutality: Reclaiming Female Presence in Bavli Sotah (Brandeis University Press, 2025) draws on feminist analysis and gender studies to examine tractate Sotah of the Babylonian Talmud as a literary unit. By interrogating how, why, and where women are invisible within Bavli Sotah, Jane Kanarek brings to light a ubiquitous female presence throughout the text. Despite the brutality of the sotah ritual—in which the woman accused of adultery is put through a divine ordeal intended to reveal her innocence or her guilt—this book demonstrates that Bavli Sotah is not primarily concerned with describing the sotah ritual or establishing male control over women. Instead, Bavli Sotah becomes a pedagogical text in which the sotah is secondary to moral and sinning men. As the sotah herself fades into the background, the sotah ritual nevertheless overflows its boundaries and weaves its way through a range of other topics within the tractate. In the process, Bavli Sotah teaches its audience who transmits and how one transmits rabbinic culture. Dr. Rabbi Jane Kanarek is Professor of Rabbinics at the Rabbinical School of Hebrew College, Newton, MA. Dr. Rabbi Rachel Adelman, Professor of Bible at the Rabbinical School of Hebrew College, Newton, MA. Learn more about your ad choices. Visit megaphone.fm/adchoices

Beyond Brutality: Reclaiming Female Presence in Bavli Sotah (Brandeis University Press, 2025) draws on feminist analysis and gender studies to examine tractate Sotah of the Babylonian Talmud as a literary unit. By interrogating how, why, and where women are invisible within Bavli Sotah, Jane Kanarek brings to light a ubiquitous female presence throughout the text. Despite the brutality of the sotah ritual—in which the woman accused of adultery is put through a divine ordeal intended to reveal her innocence or her guilt—this book demonstrates that Bavli Sotah is not primarily concerned with describing the sotah ritual or establishing male control over women. Instead, Bavli Sotah becomes a pedagogical text in which the sotah is secondary to moral and sinning men. As the sotah herself fades into the background, the sotah ritual nevertheless overflows its boundaries and weaves its way through a range of other topics within the tractate. In the process, Bavli Sotah teaches its audience who transmits and how one transmits rabbinic culture. Dr. Rabbi Jane Kanarek is Professor of Rabbinics at the Rabbinical School of Hebrew College, Newton, MA. Dr. Rabbi Rachel Adelman, Professor of Bible at the Rabbinical School of Hebrew College, Newton, MA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Parshas Naso: We follow Rashi's path in explaining the details of the Minchas Sotah, the sacrifice brought by the suspected adulteress. We derive relevant lessons about the allure of sexual sins and how to avoid them.

Parshas Naso: Holiness in the Ordinary Why does the Nazir, a person the Torah calls “holy unto G-d,” bring a sin offering at the end of their vow? In this episode, we explore the fascinating contrast between the Sotah and the Nazir, and uncover a profound lesson from the Ramban and the Lubavitcher Rebbe. While holiness often feels strongest in moments of inspiration and separation, Judaism asks something even greater: bringing that holiness back into everyday life. Coming on the heels of Shavuos, this episode reveals that true spiritual growth is not measured on the mountain, but in how we live once we come down from it. ✨ The goal is not to escape the world, but to elevate it.

Hi,The Torah puts the parshiyos of Nazir and Sotah next to each other to teach that one who sees the Sotah process should take on Nezirus from wine. Why does seeing the Sotah make one have more of a need than anyone else to become a Nazir? Some ideas in both the influences and inspirations we can take from our surroundings.Have a good Shabbos

Rabbi Shulman explains the well-known Chazal on the juxtaposition of *Sotah* and *Nazir*: seeing a *sotah* “in her disgrace” should motivate a person to abstain from wine. Beyond the simple concern of avoiding moral desensitization, he highlights a deeper link—both *sotah* and *nazir* are defined by hair: her hair is undone as shame, while his hair becomes *נזר אלוקיו* (a holy “crown”). The broader מוסר: when a person “sees” spiritual failure that truly registers, it is not enough to avoid the wrongdoing; one must actively elevate and sanctify that very area as a תיקון. Outline: https://danielggordon.github.io/ateresami/naso-see-something-do-something-20260529-031901-outline-20260529-031933.pdf

The sotah is rewarded if she is indeed innocent from infidelity, and this theme is repeated elsewhere. The question is why reward the sinner for their suffering?

A tricky person can manipulate the Sotah rules...

Why is there now a divergence between the weekly Torah reading in the Land of Israel, and that of the rest of the world, over the next few weeks? In this week's Jerusalem Lights podcast, Jim Long and Rabbi Chaim Richman discuss the inner meaning of this temporary disparity. Our hosts share their deeply spiritual, contemporary perspective on the unique characters featured in the Torah portion of Naso – the Nazirite and the Sotah, suspected adulteress…and share amazing Torah insight about the power of each individual's personal intention. _________Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Join our new WhatsApp channel! https://whatsapp.com/channel/0029VbDN...Rabbi Chaim Richman's 'Jerusalem Lights', a non-profit educational organization, shares the wisdom of Torah teachings with all sincere spiritual seekers, emphasizing the ennoblement of the human spirit, the brotherhood of mankind, and the nurturing and development of each individual's personal faith and relationship with the Creator. Torah for Everyone!If you enjoy these videos, please consider supporting the work of Jerusalem Lights, Inc., a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow: PayPal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc...In the USA: Jerusalem Lights Inc. Post Office Box 16886Lubbock Texas 79490In Israel: Tel. 972 54 7000395 Mail: PO Box 23808, Jerusalem Israel For more information: https://www.rabbirichman.comSubscribe to our YouTube channel:    / @jerusalemlights-rabbirichman  Follow us on Facebook:   / rabbichaimrichman    / 282440396475839  

Various explanations clarifying the reason a sotah would receive a blessing upon being proven innocent.

The Sotah serves as the archetype for understanding the soul's relationship with Hashem: even when there is distance or straying, the bond itself remains unbroken, and through teshuvah the rupture can become the source of even deeper connection. This class, taught by Rabbi Shais Taub, is based on Naso in Likkutei Sichos Vol. 2.

Sotah, Nazir, and the Role of Miqdash by Rabbi Joshua Maroof

Lessons derived from the fact that the Torah arranges the sections of Nazir and Sotah next to each other.

Subscribe to the newsletter at https://tinyurl.com/RJDSpotify.Parashat Naso explores how the Torah treats seemingly private behavior as a national concern, seen in laws like Nazir and Sotah that culminate publicly in the Mikdash, the nation's “capital.” The discussion challenges John Stuart Mill's claim that people should do whatever they want as long as they don't harm others, arguing that private actions shape character, trust, and the social fabric...Rabbi Dweck has held rabbinic leadership roles in the US and the UK. He is the Rosh Bet Midrash of TheHabura.com and the Rabbi Levy Chair of Jewish Wisdom at the London School of Jewish Studies.For more, check out rabbijosephdweck.com.Instagram: https://instagram.com/rabbidweckTikTok: https://www.tiktok.com/@rabbidweckYoutube: https://www.youtube.com/c/RabbiJosephDweck

Thursday 13 Iyar

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

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Wednesday 12 Iyar

Wednesday 12 Iyar

Wednesday 12 Iyar

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

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

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

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

Rabbi Resnick offers clear and to-the-point classes in plain English on the daily portion of Rambam's Mishneh Torah for the 3 chapters a day cycle.

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.

Learn Gemara Sotah with clear and engaging shiurim from Rabbi Avraham Meyer Zajac.