Podcasts about Talmud

In today's pages of Talmud, Avodah Zarah 44 and 45, the sages continue their discussion about idol worship. The conversation gives rise to another, which seeks to clarify whether it's kosher to contemplate matters of Torah in the bathhouse. And what's the issue? We can perceive it as an insult to G-d, but can't it also be a way to elevate the mundane? Listen and find out. 

Ahead of the holiday of Tisha B'Av, we bring you this special What Matters Now podcast: Welcome to What Matters Now, a weekly podcast exploring key issues currently shaping Israel and the Jewish World, with host Amanda Borschel-Dan speaking with author Daniel Taub. Taub is an Israeli diplomat, international lawyer and author born in Britain in 1962. He moved to Israel in 1989, later serving in the IDF as a combat medic and as a reserve officer in the international law division. He started his path in diplomacy in the Israeli Foreign Ministry in 1991 where he held many legal and diplomatic posts, including as Israeli Ambassador to the United Kingdom from 2011 to 2015. In his new book, "Beyond Dispute: Rediscovering the Jewish Art of Constructive Disagreement," Taub synthesizes his years spent at negotiating tables as a diplomat with his lifelong learning of Talmud. Drawing on techniques from both spheres, Taub argues that disagreement can be even more constructive than easy consensus -- and is necessary for treaties to last. We begin the program speaking about the Tisha B'Av holiday marked this weekend and how Israeli society today -- specifically, the painful ongoing debate over universal draft -- is coming close to the senseless hatred that tradition ascribes as a reason for the fall of the Temples. We then hear how one must pick a ripe time for negotiations, and how Taub's experiences on negotiation teams with Palestinians and Syrians make him think that Israelis, at the very least, are not ready to discuss a practical peace -- yet. And so this week, we ask Daniel Taub, what matters now. What Matters Now podcasts are available for download on Apple Podcasts, Spotify, YouTube or wherever you get your podcasts. This episode was produced by the Pod-Waves. IMAGE: Author Daniel Taub (courtesy) / Ultra-Orthodox Jewish man pray as they gather for the mourning ritual of Tisha B'Av, in the Old City of Jerusalem, August 13, 2024. (AP Photo/Ohad Zwigenberg)See omnystudio.com/listener for privacy information.

In today's page of Talmud, Avodah Zarah 43, the sages continue their discussion regarding objects used for idolatry, returning again to the question of who may revoke the idolatrous status of an object. As usual, there's a lot of nuance in their conversation, but at the heart of it all, what unexpectedly inspiring lesson can we learn from somebody who loses their idol? Listen and find out. 

On the night of the 9th of Av, our ancestors cried tears of despair—tears the Talmud calls “בכיה של חנם”, baseless weeping. G-d's response wasn't punitive, it was prophetic: “You wept in vain, and this day will be one of tears for generations.” But what were they really crying about? And why do we still cry?This class explores the roots of generational trauma in the Jewish psyche, from the fear of the spies to the quiet despair echoing through the Jewish community today. We'll dive deep into the psychological and spiritual scars left by centuries of exile, oppression, and self-doubt and discover how fear can shape reality more powerfully than facts.Using Torah, Talmud, Chassidut, and modern psychological insight, we'll unpack how vain tears become real sorrow—and how breaking the cycle starts with reclaiming our Divine power. From elephants in the circus to Harvard psychology experiments, this session will challenge you to reframe your internal narrative, discard inherited limitations, and begin the long-awaited journey from grief to redemption.KEY TAKEAWAYS:The Origin of Tisha B'Av: Understand the deeper meaning behind the “vain tears” of our ancestors and why this night became one of generational grief.Trauma as Inheritance: Discover how Jewish despair today is often rooted not in current events, but in stories, beliefs, and fears passed down through generations.The Self-Fulfilling Prophecy: Learn how our perception of self shapes our destiny—and why seeing ourselves as grasshoppers ensures others will too.From Powerlessness to Purpose: Gain tools to shift from victimhood to empowerment, and how G-d never asks us to face a challenge without first giving us the strength to overcome it.Healing the Diaspora Spirit: Explore how our generation can begin to break the cycle of inherited fear and transform Tisha B'Av into a festival of light.#TishaBav #VainTears #GenerationalTrauma #Bible #BibleStudy #spies #TorahLessons #TorahPortion #Torah #Devarim #Deutoronomy #inneregypt Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

In today's page of Talmud, Avodah Zarah 42, the sages continue their discussion of forbidden idols, or objects used in idol worship. Who has the right to revoke the status of an object in question? And what is our relationship to that object? And finally, what is the deeper meaning of the discussion? Listen and find out.

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

Welcome to What Matters Now, a weekly podcast exploring key issues currently shaping Israel and the Jewish World, with host Amanda Borschel-Dan speaking with author Daniel Taub. Taub is an Israeli diplomat, international lawyer and author born in Britain in 1962. He moved to Israel in 1989, later serving in the IDF as a combat medic and as a reserve officer in the international law division. He started his path in diplomacy in the Israeli Foreign Ministry in 1991 where he held many legal and diplomatic posts, including as Israeli Ambassador to the United Kingdom from 2011 to 2015. In his new book, "Beyond Dispute: Rediscovering the Jewish Art of Constructive Disagreement," Taub synthesizes his years spent at negotiating tables as a diplomat with his lifelong learning of Talmud. Drawing on techniques from both spheres, Taub argues that disagreement can be even more constructive than easy consensus -- and is necessary for treaties to last. We begin the program speaking about the Tisha B'Av holiday marked this weekend and how Israeli society today -- specifically, the painful ongoing debate over universal draft -- is coming close to the senseless hatred that tradition ascribes as a reason for the fall of the Temples. We then hear how one must pick a ripe time for negotiations, and how Taub's experiences on negotiation teams with Palestinians and Syrians make him think that Israelis, at the very least, are not ready to discuss a practical peace -- yet. And so this week, we ask Daniel Taub, what matters now. What Matters Now podcasts are available for download on Apple Podcasts, Spotify, YouTube or wherever you get your podcasts. This episode was produced by the Pod-Waves. IMAGE: Author Daniel Taub (courtesy) / Ultra-Orthodox Jewish man pray as they gather for the mourning ritual of Tisha B'Av, in the Old City of Jerusalem, August 13, 2024. (AP Photo/Ohad Zwigenberg)See omnystudio.com/listener for privacy information.

In today's page of Talmud, Avodah Zarah 41, the sages continue their discussion of pagan idol worship. They decode which statues are idols and which are merely ornamental, based on contextual clues, such as setting, or what the figure depicting is holding. But then a strange question is raised, and nobody can answer it. What does it mean? Listen and find out. 

Hacham Ovadia Yosef ruled that if a person needs to undergo surgery during the Nine Days (from Rosh Hodesh Ab through Tisha B'Ab), and the procedure could be delayed until after Tisha B'Ab without endangering his health, then he should postpone the operation so as not to have it done during the Nine Days, which is an inauspicious time. Although it is customary not to make weddings during the three-week period from Shiba Asar Be'Tammuz through Tisha B'Ab, it is permissible to get engaged during this period, and even during the Nine Days – and even on Tisha B'Ab itself. One may also host an event to celebrate the engagement, though without a festive meal. If a couple is getting married after Tisha B'Ab, wedding-related purchases may not be made during the Nine Days. These include clothes and other items for the wedding, as well as furniture and utensils for the couple's home. If, however, there will not be enough time after Tisha B'Ab to make the necessary purchases, or if the products might not be available after Tisha B'Ab, and the groom has yet to fulfill the Misva of Periya Ve'ribya (procreation) – and thus the wedding should not be delayed – then the purchases may be made during the Nine Days. One should not have his house painted or redecorated during the Nine Days. Work that is necessary for basic living – such as repairing plumbing, doors or windows – is allowed, but work that merely enhances the home, such as painting, wallpaper and carpeting, should not be done during this period. It goes without saying that building luxury items such as a tennis court or swimming pool may not take place during the Nine Days. In a synagogue, however, even work to enhance the building is permitted during the Nine Days, as it is a Misva to glorify the house of prayer. If a Jewish painter has no other source of income, and if he does not work during the Nine Days he will have no money for his basic necessities, then according to some Poskim – including Hacham Ovadia Yosef – he may be allowed to work during this period. If a Jewish painter was unable to complete before Rosh Hodesh Ab a job for which he was hired, and he if does not complete it during the Nine Days he would suffer a financial loss – as he has other jobs lined up for after Tisha B'Ab – there may be room to allow him to finish the painting work during the Nine Days. In such a case, a competent Posek should be consulted for guidance. If one hired a non-Jewish painter, and he wishes to continue working during the Nine Days so he can complete the job, the Jewish customer should try to convince him to agree to postpone the work until after Tisha B'Ab, even if this entails paying some compensation. If the painter cannot be convinced, then he may be allowed to complete the work during the Nine Days. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings from an earlier source that one should not purchase wood during the Nine Days, in commemoration of the loss of the "Aseh Ha'ma'aracha" – the firewood on the altar in the Bet Ha'mikdash. Since we mourn in this period the destruction of the Bet Ha'mikdash, and the loss of the ability to offer sacrifices on the altar, it is appropriate to refrain from purchasing wood. Hacham Ovadia Yosef writes that according to this explanation of the custom, it applies only to the purchase of firewood, since it commemorates the loss of the firewood on the altar. However, Hacham Abdullah Somech (Baghdad, 1813-1889), in his Zibheh Sedek, writes that one should refrain from purchasing firewood during this period because we lost on Tisha B'Ab the building of the Bet Ha'mikdash, which was made from wood. According to this reason, purchasing wood even for building purposes should be forbidden. Hacham Ovadia Yosef concludes that since the Ben Ish Hai did not mention the reason given by Hacham Abdullah, it seems that it was not accepted. Therefore, although one may not purchase firewood during the Nine Days (such as if he wishes already then to prepare for the winter), he may purchase wood for construction purposes, or to build furniture, if he is planning to build after Tisha B'Ab. Hacham Ovadia Yosef ruled that in Israel, contractors who build homes with the intent of selling them for a profit may continue their work during the Nine Days, due to the housing shortage in Israel. Generally, one should not build during the Nine Days for the purpose of earning a profit, but Hacham Ovadia felt that given the urgent need for more homes in Eretz Yisrael, construction on residential buildings should not be suspended during the Nine Days. Rav Yisrael Bitan clarified that although Hacham Ovadia wrote this in the early years of the State of Israel, when the country saw a very large influx of immigrants, creating a dire housing shortage, this is true even today, when, thank G-d, many new couples are marrying and need homes. On Tisha B'Ab itself, however, the work should be discontinued. One whose new home becomes ready during the Nine Days may move in, assuming that this is his primary residence into which he is moving to more comfortably accommodate his family, and he is not moving for luxury purposes. He may even host a Hanukat Ha'bayit celebration during the Nine Days after moving in– and he in fact should do so rather than delay the celebration. Although it is customary to conduct the Hanukat Ha'bayit within a year of moving into a new home, it is nevertheless preferable to have the event as soon as possible, and so one who moves into a new home during the Nine Days should host the Hanukat Ha'bayit immediately. Light refreshments may be served at the event, but music may not be played. Normally, when hosting a Hanukat Ha'bayit, the homeowner wears a new garment and recites the Beracha of "She'hehiyanu." When the event is held during the Nine Days, one should wear the new garment and recite "She'hehiyanu" after Tisha B'Ab, as it is customary not to recite this Beracha during the Three Weeks. One should not purchase fine jewelry during the Nine Days. Nevertheless, a jeweler may continue operating his business during the Nine Days. Since people purchase jewelry more frequently nowadays than in the past, such purchases do not bring special joy as they used to, and so there is room to be lenient for somebody who earns a livelihood from selling jewelry. One may purchase a new car during the Nine Days if he needs it for his livelihood. If, however, he wishes to buy a new car as a luxury, not as a necessity, then he should wait until after Tisha B'Ab, unless the car will cost more money if he delays. It would seem that there is no distinction between buying and leasing in this regard. One may purchase new Torah books during the Nine Days, and if he needs more space for the new books, he may buy new bookshelves. In general, one may purchase furniture that is needed for basic living, but not furniture that is needed for luxury purposes. One may buy simple clothing, such as socks, but one may not buy more significant garments, such as a suit. However, this is permissible if the price will be significantly higher after Tisha B'Av. One may buy material during the Nine Days to be used for making clothing after Tisha B'Ab.

Tuesday, 29 July 2025   Then He said to them, “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Matthew 12:11   “And He said to them, ‘What man, he will be from you, who he will have one sheep, and if this, it should fall into a pit on the Sabbaths, not he will seize it and he will raise it?'” (CG).   In the previous verse, Matthew noted a man with a withered hand in the synagogue and that the Pharisees asked Jesus if it was lawful to heal on the Sabbath. He now records, “And He said to them, ‘What man, he will be from you, who he will have one sheep.'”   In the original, the word sheep is singular, followed by the definitive word “one.” The meaning is clear. The man possesses a single sheep, not a few or many. As such, it is more precious to him than if he had a whole flock where one could be overlooked. In such a case, it may be that this sheep was specifically kept for the Passover.   Because of the nature of the situation, the sheep would be carefully tended to. However, things happen, even to well-tended sheep. Therefore, Jesus continues, saying, “and if this, it should fall into a pit.”   The word empiptó, to fall in, is introduced. Thus, it signifies being entrapped or overwhelmed with. The idea is that the sheep has fallen into a bothunos, a hole. It is another new word, signifying a hole in the ground.   The word is connected to the verb bathunó, to be deep, and the adjective bathus, deep. As such, this isn't just a shallow hole, but a pit or cistern. It is a hole that has overwhelmed the sheep so that it cannot get out of it. With that understood, Jesus adds to the dilemma, saying it was “on the Sabbaths.”   The subject of the conversation is that of healing on the Sabbaths. There is a man right there among the Pharisees and Jesus who has a withered hand. Jesus is making a direct connection between the two.   It is true that the man has only one sheep, but the value of a sheep cannot be compared to a usable hand. And more, without a usable hand, the man probably could not lift the sheep out of the pit. Thus, there is a double dilemma, at least for him.   However, for anyone else, there is still the question concerning the sheep. What will the man do? Jesus says, “not he will seize it and he will raise it?”   The answer begs a positive response. Regardless of what is later recorded in the Talmud, and which very well may have been because of Jesus' words here concerning this matter, His very wording indicates that the answer would be positive. Yes, they would seize it and raise it.   As this is true, Jesus will make a point concerning the man that will fully answer their question.   Life application: The comparison of Jesus' words to Himself should not be overlooked. Jesus is called the Amnos tou Theou, the Lamb of God, in John 1:29. The word signifies a young sheep. Jesus was tried and crucified on a Friday, dying in the afternoon. The Bible specifically speaks of Him being interred quickly, before the Sabbath (such as in John 19:31).   Thus, He was essentially in a pit on the Sabbath. The common thinking at the time of Jesus was that someone with a sheep in a pit on the Sabbath would take hold of it and retrieve it, particularly if it was his one sheep. How much more if he needed it for the annual Passover!   This man, however, had a hand that would have precluded him from helping his sheep. Jesus, therefore, stands as a Substitute for man who cannot retrieve the sacrificial lamb. God the Father did not raise Jesus on the Sabbath. Instead, it says in Mark 16:9, “Now when He rose early on the first day of the week.”   All four gospels indicate this. The healing of the human condition, being lost in sin, was being dealt with by God through Jesus' interment over the Sabbath, He being our Passover Lamb. The irony of Jesus' words in Matthew concerning the raising of a lamb and its being connected to the healing of a man would be handled by God in the most magnificent way.   “For when we were still without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from wrath through Him. 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” Romans 5:6-11   Lord God, You gave Your only begotten Son for us. When we could not save ourselves, You sent Him to save us, not sparing Him who is of the greatest value of all. Thank You for Your goodness to us in the giving of Your Son, our Lord and Savior, Jesus Christ. Amen.

In today's pages of Talmud, Avodah Zarah 39 and 40, the sages open the third chapter of the tractate with a discussion on statues and idols. The sages explore which statues are permitted and which are forbidden, whether jewelry is permitted, whether an object that was once used in idol worship can be used for something else, and more. The topic of idol worship is, of course, taken extremely seriously, but the sages' teachings still manage to contain a lot of nuance. What can we learn from their approach? Listen and find out. 

The Gemara in Masechet Ta'anit (29b) states that if a Jew has a court case against a gentile, he should try to avoid scheduling the case for the month of Ab, which is a time when our nation's "Mazal" ("luck") is compromised. He should instead try to schedule the hearing for the joyous month of Adar, which is a time of good "Mazal" for the Jewish Nation. A number of commentators raised the question of how to reconcile this teaching with the rule famously established by the Gemara elsewhere, in Masechet Shabbat (156a), "En Mazal Le'Yisrael" – the Jewish Nation is not governed by the forces of "Mazal" that affect the rest of the world. If, indeed, three is no such thing as "Mazal" as far as Am Yisrael is concerned, then why are we told that we have good "Mazal" during Adar and poor "Mazal" during Ab? The Ritba (Rav Yom Tob of Seville, Spain, 1250-1330) answers that Adar and Ab are exceptions to the rule. Although the Jewish Nation is generally not subject to the forces of "Mazal," Hashem decreed that these influences indeed affect us during these two months. Alternatively, the Ritba suggests, the Jewish People are indeed not influenced at all by "Mazal" at any time, and the Gemara in Ta'anit borrows the term "Mazal" to refer to Hashem's governance of His nation during the months of Adar and Ab. During Adar, He deals with us more graciously and compassionately, whereas in Ab, He deals with us more strictly and exactingly, and this is the Gemara's intent when it speaks of the "Mazal" during these months. A different answer was offered in light of Tosafot's comments to the Gemara's teaching "En Mazal Le'Yisrael." Tosafot explain that indeed, we, like all people on earth, are subject to the powers of "Mazal," but we have the ability to negate these forces through the merits of our Misvot. Accordingly, the Gemara in Maseches Ta'anit might be understood to mean that we require additional merits to overcome the harsh "Mazal" of the month of Ab. We are never helplessly at the mercy of "Mazal," as we always have the ability to earn Hashem's favor through out merits irrespective of our "Mazal," but during the month of Ab this is somewhat more difficult. In conclusion, it is worth noting the Gemara's startling comment in Masechet Mo'ed Katan (28a) that a person's lifespan, his ability to beget children, and his livelihood depend not on his merits, but rather on "Mazal." This seems to explicitly contradict the aforementioned rule of "En Mazal Le'Yisrael." In truth, however, Rav Menahem Meiri (Provence, 1249-1315) comments that the Gemara's statement in Mo'ed Katan reflects a minority view among the Sages, and has been resoundingly rejected. Therefore, the Meiri writes, one should never cease praying for everything he needs and wants, because our merits and G-d's mercy can overcome any "Mazal." Hacham Ovadia Yosef noted that the Rambam similarly followed this view, firmly stating that we are not affected at all by the forces of astrology. This is the position taken by many other Rabbis, as well. Until when specifically should a person delay his court hearing? The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) writes (551:1) in the name of Rabbenu Yeruham (Provence, 1290-1350) that one should delay the hearing until the onset of the month of Elul. According to this view, the inauspicious quality of the month of Ab extends throughout the entire month. By contrast, Rav Levi Yitzhak of Berditchev (1740-1809), in his work Kedushat Levi (Parashat Va'et'hanan) writes that the Gemara refers only to the first half of the month. Starting from the 15 th of Ab – Tu B'Av, which is a festive day – the remainder of the month is not considered inauspicious. Accordingly, some have ruled that already from Tu B'Ab there is no concern going to court. An allusion to this concept is the configuration of the divine Name associated with this month. The Kabbalists teach that the four letters that comprise the Name of "Havaya" (spelled Yod, Heh, Vav and Heh) can be arranged in twelve different sequences, and each sequence is associated with a different month. The month of Tammuz is associated with the reverse spelling – Heh, Vav, Heh and Yod – and this month is thus a month of calamity. The month of Ab is associated with the spelling Heh, Vav, Yod and Heh – with the first two letters reversed, and the second two letters in proper sequence. This alludes to the fact that the first half of the month of Ab is one of misfortune and tragedy, but the second half – starting from Tu B'Ab – is joyous. Hacham Ovadia Yosef, in Hazon Ovadia (p. 166), follows a third view, based on a passage in the Zohar (Yitro, 78b) stating that Esav took control of the month of Tammuz and the first nine days of the month of Ab. According to the Zohar, it seems, it is only through Tisha B'Ab that one should avoid a court hearing against a gentile, but already from the 10 th of Ab there is no concern. This is, indeed, the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Debarim, 1). Summary: The Gemara teaches that a person who has a court case against a gentile should try to avoid scheduling the hearing for the month of Ab, which is a time of bad "Mazal." The commentators clarified that this does not mean we are helplessly subject to the forces of astrology and the like. We are always able to earn G-d's favor and compassion through prayer and good deeds, but in the month of Ab He deals with us somewhat more harshly, making it more difficult to earn His kindness. Different views exist as to when specifically one should avoid going to court. Hacham Ovadia Yosef rules that the concern is only through Tisha B'Ab; starting already on the 10 th of the Ab, one may go to court without any worry.

Daf Yomi Avodah Zarah 41Episode 2033Today we begin the third perek of masechta Avodah Zarah. The first mishnah of the perek discusses in which scenarios an idol is forbidden. The second mishnah, also on today's daf, discusses the permissibility of broken idols. This leads to a debate between Rabbi Yochanan and Reish Laqish about whether a broken idol that has been worshipped continues to be forbidden, even in its broken state. A pretty interesting daf, getting the new perek off to a good start.Sefaria: https://www.sefaria.org/Avodah_Zarah.40a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud 00:00 Intro01:27 Which idols are forbidden23:29 Broken idols33:15 Avodah Zarah that broke on its own62:30 Conclusion

The JTS Commentary for Devarim by Rabbi Marcus Mordecai Schwartz, Ripps Schnitzer Librarian for Special Collections and Assistant Professor of Talmud, JTSMusic provided by JJReinhold / Pond

Generally speaking, the restrictions observed during the three-week period of Ben Ha'mesarim – from Shiba Asar Be'Tammuz through Tisha B'Ab – apply equally to both and women. The question was asked regarding an unmarried girl who would like to take a haircut before going on a date, or an engaged girl who wishes to take a haircut before spending time with her fiancé. Ashkenazic practice is to refrain from haircutting through the Three Weeks, and Sephardic practice is to refrain from doing so from Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab). Is there room to permit a girl to take a haircut during the Three Weeks or the Nine Days if she finds this necessary for purposes of courtship, or for her fiancé? When it comes to a female mourner, the Shulhan Aruch (Y.D. 390:5) rules that a woman in mourning for an immediate family member may take a haircut already after the seven-day Shiba period, whereas the Rama, whose rulings are followed by Ashkenazim, forbids haircutting even for women until after the thirty-day Sheloshim period. Accordingly, Hacham Ovadia Yosef ruled that a Sephardic girl who wishes to cut her hair may do so, even after Shabbat Hazon, since the restrictions of Ben Ha'mesarim are treated more leniently than the laws of mourning. Moreover, it seems clear from Hacham Ovadia's rulings that any Sephardic woman who feels the need to cut her hair, for any reason, may do so, even after Shabbat Hazon. An example would be a woman who needs to immerse in a Mikveh and wishes to cut her hair to make the preparations for her immersion easier. As for Ashkenazic girls, Hacham Ovadia ruled that they may, if necessary, cut their hair until Shabbat Hazon. Although Ashkenazic practice forbids a female mourner from haircutting during Sheloshim, the laws of the Three Weeks are observed only by force of custom, and not as strict Halacha, and so there is greater room for leniency. After Shabbat Hazon, however, an Ashkenazic girl should not take a haircut. Hacham Ovadia showed that this is the position also of Rav Moshe Feinstein (1895-1986) and Rav Shlomo Zalman Auerbach (1910-1995). Summary: Ashkenazim refrain from haircutting during the three weeks from Shiba Asar Be'Tammuz through Tisha B'Ab. An Ashkenazic girl who wishes to cut her hair for a date, or an engaged Ashkenazic girl who wishes to take a haircut so she looks good for her fiancé, may do so until Shabbat Hazon (the Shabbat preceding Tisha B'Ab). Sepharadim refrain from haircutting from Shabbat Hazon through Tisha B'Ab, but a Sephardic woman who feels a need to take a haircut for any reason during this week may do so.

Daf Yomi Avodah Zarah 40Episode 2032Finishing up the second chapter of masechta Avodah Zarah. On daf 40 we will finish exploring the outstanding sections of our mishnah, describing which foods of non Jews may be eaten by Jews.Sefaria: https://www.sefaria.org/Avodah_Zarah.40a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud

Daf Yomi Avodah Zarah 39Episode 2031Sheesh, daf 39 of masechta Avodah Zarah is kinda a dump of all sorts of foods related to ovday kokhavim. Towards the end of the daf we arrive at the next mishnah, about foods from ovday kokhavim that Jews are ALLOWED to eat. Enjoy.Sefaria: https://www.sefaria.org/Avodah_Zarah.39a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud 00:00 Intro01:06 A bunch of non Jewish foods43:26 Non Jewish foods that Jews can eat

In today's pages, Avodah Zarah 37 and 38, we meet one of the great heroes of the Talmud, Rabbi Yose ben Yoezer. Although we meet him as he weighs in on whether the consumption of a certain breed of locust is permitted (Rabbi Yose ben Yoezer says yes), the shadow he casts on the whole tradition of the study of Jewish law is, in fact, massive, and very much with us today. What makes him so influential? Listen and find out. 

The custom among Ashkenazim is to refrain from shaving and haircutting throughout the three-week period of Ben Ha'mesarim, from Shiba Asar Be'Tammuz through Tisha B'Ab. Sepharadim, by contrast, observe this practice only during the week of Tisha B'Ab, from the Shabbat immediately preceding Tisha B'Ab until the 10 th of Ab. If a Sephardic boy is studying in an Ashkenazic yeshiva, where the majority of the students are refraining from shaving and haircutting already from Shiba Asar Be'Tammuz, he is nevertheless allowed to shave and take a haircut, until the week of Tisha B'Ab. However, it is preferable that he avoid doing so in order not to stand out. Hacham Ovadia Yosef writes about one who is stringent in this regard, "Tabo Alav Beracha" – he is worthy of special blessing. If a Sephardic student in an Ashkenazic institution has been accustomed to acting stringently, refraining from shaving and haircutting already from Shiba Asar Be'Tammuz, and now wishes to change his practice, he may perform Hatarat Nedarim (the annulment of vows). His acceptance of this practice constitutes a "vow," assuming he never explicitly said that he was taking on this practice "Beli Neder" – without making a formal vow. Thus, if he wishes to change his practice so he can shave or take a haircut during the Three Weeks (until the week of Tisha B'Ab), he should conduct Hatarat Nedarim in front of a Bet Din to have his commitment annulled. However, Hatarat Nedarim is required only if the student knew that this stringency was not strictly required by Halacha, and he had followed this practice as an additional measure of piety. If, however, he mistakenly thought that he must refrain from shaving and haircutting already from Shiba Asar Be'Tammuz, and he then learned that this is not required, then he may drop this stringent practice even without Hatarat Nedarim. Since this "vow" was taken on a faulty premise, as he erroneously assumed that Halacha requires him to refrain from shaving and haircutting, the "vow" is not binding, and he may therefore change his practice even without annulling his vow. Summary: Sephardic practice is to refrain from shaving and haircutting during the week of Tisha B'Ab. A Sephardic student studying in an institution where the majority of students are Ashkenazim – who refrain from shaving and haircutting already from Shiba Asar Be'Tammuz – may shave and take a haircut until the week of Tisha B'Ab, even though the other students refrain from doing so. Nevertheless, it is preferable him to refrain in deference to the Ashkenazic students. If he had observed this stringency and now wishes to act leniently, he may perform Hatarat Nedarim. If he had observed this stringency because he mistakenly thought it was Halachically required, then he does not need Hatarat Nedarim.

Daf Yomi Avodah Zarah 38Episode 2030Bishul akum. That is the focus of today's daf. The prohibition against consuming foods cooked by non Jews. We will discuss which foods bishul akum applies to. We will also discuss how a Jew can contribute to the cooking so as to be compliant with bishul akum. And then we will discuss a bunch of random bishul akum scenarios.Sefaria: https://www.sefaria.org/Avodah_Zarah.38a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud 00:00 Intro11:15 The foods to which bishul akum applies23:50 Barbecued grasshoppers 32:32 How to be compliant with bishul akum45:321 Random bishul akum scenarios

Faced with rising antisemitism and anti-Zionism, many Jews are confronting difficult choices when they find themselves outside of Jewish spaces: conceal their identity, or risk harassment, and in some cases, violence. In this episode, Elana Stein Hain and Daniel Held, Chief Program Officer at UJA Federation of Greater Toronto, turn to the Talmud to grapple with Jewish identity and Jewish pride in a hostile environment. How can we engage with moral complexity as proud Jews, and how do we model this for our children? We are grateful to the Walder Charitable Fund and Micah Philanthropies for their generous support of TEXTing. Episode Source Sheet Watch the video version of this episode ⁠here⁠.  JOIN OUR EMAIL LIST FOR MORE HARTMAN IDEAS

In today's page of Talmud, Avodah Zarah 36, the sages continue their discussion on halachot pertaining to goods made by gentiles, and whether Jewish people can consume them. There's a larger discussion here, one about tradition and continuity. For further insight, we are including this week's episode of our sister podcast 'Sivan Says'. This week's double parsha, Matot-Masei, contains a list of 42 places the Israelites journey to on their route to the Promised Land. What can we learn from this long and detailed list? Listen and find out. 

The Midrash Shoher Tob (Tehillim 91) speaks about a dangerous "demon" called "Keteb Meriri" that is covered with scales and hair, has eyeballs all over its body, and sees from the eye situated on its chest. It generally resides in areas that are partly sunny and partly shady, and moves by rolling like a ball. Anyone who comes near this demon, the Midrash comments, exposes himself to great danger. The Midrash in fact relates that there were schoolchildren who suffered harm as a result of "Keteb Meriri." It is specifically during the three weeks of between Shiba Asar Be'Tamuz and Tisha B'Ab, the Midrash teaches, that this harmful spirit surfaces and poses danger. It is very uncharacteristic for the Shulhan Aruch, which was written as a strictly Halachic code, to include Kabbalistic concepts in presenting Halachic guidelines. Yet, the Shulhan Aruch indeed writes that during the three weeks one should not go outdoors to partially shady areas between the fourth and ninth hours (referring to Halachic hours) of the day, when this demon is most threatening. He adds that during this period, parents should make a point not to hit their children, and teachers should likewise refrain from smacking students, in order to avoid risks. The Midrash tells the story of Rabbi Abahu who saw a teacher with a branch ready to hit an unruly student. Rabbi Abahu sharply condemned the teacher, noting that "Keteb Meriri" was standing right behind him with an iron rod, ready to strike. This story shows the dangers of administering any type of corporal punishment during this period, when we are exposed to the dangers of "Keteb Meriri." The Aruch Ha'shulhan (work by Rabbi Yehiel Michel Epstein, Byelorussia, 1829-1908) cites authorities who limit this Halacha to uninhabited areas, such as forests and the like. Inside a city, however, the presence of many people, as well as the presence of Mezuzot on the doorposts, offers a degree of protection from this harmful spirit. On one level, this restriction essentially renders this Halacha practically irrelevant nowadays, when we usually spend our time in towns, cities and other inhabited areas. Nevertheless, this Halacha demonstrates the importance of avoiding danger during this three-week period and keeping a "low profile," as this period is particularly suited for mishaps and calamity, Heaven forbid. It is therefore advisable to remain in safe, secure quarters during the three weeks, especially between the fourth and ninth hours of the day. Summary: It is advisable to avoid desolate, outdoor areas between the fourth and ninth hours of the day (as defined by Halacha) during the three weeks between Shiba Asar Be'Tamuz and Tisha B'Ab. More generally, it is proper to avoid all dangerous situations during this period, which is a particularly inauspicious time for the Jewish people.

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Daf Yomi Avodah Zarah 37Episode 2029Rabbi Yehudah Nesiah was going to permit also the bread of non Jews. However, he was concerned for his reputation—that he would be known as being overly permissive, since he had already permitted the oil of non Jews. This was supported by the fact that Rabbi Yose of Tzereda had gained a repuation for being overly permissive, when he had permitted too many Rabbinic decrees. Most of daf 37 discusses decress that were permitted by both Rabbi Yehudah Nesiah, as well as Rabbie Yose of Tzereda.Sefaria: https://www.sefaria.org/Avodah_Zarah.37a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud 00:00 Intro01:30 Permitting the bread of non Jews09:34 No divorce after death28:12 Grasshoppers34:15 Purity of liquids in the Temple38:50 Corpse tumah

In today's page of Talmud, Avodah Zarah 35, the sages continue their discussion of laws pertaining to which items Jewish people can consume, if they are manufactured by people who are not Jewish. But the teaching contains a metaphor, comparing a Torah scholar to a container containing a good scent. But what broader application does this metaphor have? Listen and find out. 

Is it permissible to swim in a pool or in the ocean during the Three Weeks, the period from Shiba Asar Be'Tammuz through Tisha B'Ab? According to the practice of the Sepharadim, it is permissible to swim – both in a pool and in the ocean – during the Three Weeks, and even after Rosh Hodesh Ab. The prohibition against swimming begins only during the week of Tisha B'Ab, meaning, from after the Shabbat that immediately precedes Tisha B'Ab, until after Tisha B'Ab day. Just as bathing is forbidden during the week of Tisha B'Ab, swimming is similarly forbidden. This is the ruling of Hacham Ben Sion Abba Shaul (Israel, 1923-1998). There are some authorities who forbid swimming already from Rosh Hodesh Ab. The practice in our community, however, appears to follow the lenient position, that allows swimming until the week of Tisha B'Ab. Summary: It is permissible to swim during the Three Weeks, except during the week of Tisha B'Ab, meaning, from after the Shabbat that immediately precedes Tisha B'Ab, until after Tisha B'Ab day.

In today's page of Talmud, Avodah Zarah 34, we hear a story in which Rabbi Akiva visits a faraway city and is asked three seemingly unrelated yet straightforward questions by the folks who lived there. We're told that he did not know the answers. What's going on here? Listen and find out.