Podcasts about Talmud

Today's Talmud page, Shevuot 20, mentions the assassination of Gedalia ben Achikam. Who was he, why was he killed, and why does his death come as an urgent reminder to us quarreling Jews to insist on talking to those with whom we bitterly disagree? Listen and find out.

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah learning. The Shela (Rabbi Yeshaya Horowitz, 1565-1630) records a famous incident that occurred during the times of Maran (Rabbi Yosef Karo, author of the Shulhan Aruch, 1488-1575) that underscores the importance and inestimable value of this custom. He and several colleagues remained awake throughout the night of Shabuot studying Torah, and in the middle of the night, a heavenly voice announced to them that their learning was bringing indescribable delight and enjoyment to the heavens. However, the voice added, if they had a Minyan studying together, then they would bring even greater joy to the heavens, and their learning would attain an even higher level. Maran related this incident to the people the next day, and on the second night, they assembled a Minyan and again remained awake throughout the night. And that night, too, a voice burst forth from the heavens emphasizing the immense joy they brought to the Almighty. This incident demonstrates the unique importance and significance of this practice, and the profound impact it has upon the upper worlds. The custom is to read the special "Tikkun" which appears in Keri'eh Mo'ed. One should not belittle the importance of this reading. Even though it consists of simple verses and passages, this is a time-honored custom that should be respected and followed. The "Tikkun" generally takes approximately 2-3 hours (depending, of course, on the speed at which it is read), and after one completes the reading, he is certainly allowed and encouraged to study Gemara or any other area of Torah that he wishes to learn. Everyone should make a point of observing this ancient custom, and it is advisable to rest on Ereb Shabuot so that one will be able to remain awake throughout the night. It must be noted, however, that this custom which has been observed for generations certainly did not entail remaining awake throughout the night and then sleeping the entire next day. This accomplishes nothing other than reversing night and day, which has no value whatsoever. Undoubtedly, the custom was – and should be – to remain awake throughout the night, sleep a few hours after Shaharit to regain one's strength, and then learn Torah during the day. This is, without question, the way the custom was practiced, and this should be our practice, as well, each year on Shabuot. Summary: One should make every effort to observe the time-honored tradition to remain awake studying Torah on the first night of Shabuot, and to rest before the onset of Yom Tob to help him remain awake during the night. One should read the traditional "Tikkun" and then spend the remaining hours studying whichever area of Torah he chooses. One should not sleep the entire next day; he should instead sleep for several hours to regain his strength and then continue studying Torah.

Today's Talmud page, Shevuot 19, concerns itself with a real brain-twister, a puzzle about what happens when there are two paths, one pure and one impure, and a man who can't quite remember which road he'd taken. What lesson do the rabbis teach us about how memory and responsibility intersect? Listen and find out.

It is standard medical procedure for expectant mothers to undergo periodic ultrasound examinations, during which the physicians see the fetus so it can be carefully examined to ensure it is developing properly. During this examination, the doctor can easily identify the fetus' gender, and doctors generally pass on this information to the parents. The question arises whether it is proper, from a Torah perspective, for the parents to learn the fetus' gender during pregnancy. The Torah commands, "Tamim Tiheyeh Im Hashem Elokecha" ("You shall be innocent with Hashem your G-d" – Debarim 18:13), which is understood as an obligation not to concern ourselves with the future, to conduct ourselves the way we see fit, placing our trust in Hashem, without trying to access information about the future. Does finding out a fetus' gender violate this principle? We do not find any clear-cut basis in Halachic literature to forbid such a practice, and it would appear that learning a fetus' gender does not indicate a lack of faith in G-d or an inappropriate attempt to access information about the future. There is, however, one interesting passage in the Midrash which perhaps leads us to discourage this practice. The Midrash (Kohelet Rabba) lists several pieces of information which G-d withheld from human beings. For example, nobody knows when he will leave this world, and, quite obviously, G-d arranged this intentionally so that we will always conduct ourselves properly, rather than wait and repent shortly before we die. As we do not know when we will leave this world, we have no choice but to approach every day as potentially our last, and conduct ourselves accordingly. The Midrash also includes in this list the thoughts of other people. G-d does not empower us to read other people's minds, because if people could access each other's thoughts, the world would be overrun by animosity. The Midrash lists a fetus' gender as one of the pieces of information which G-d withholds from us. No reason is given, but we can reasonably assume that if the Midrash includes a fetus' gender in this list, there must be a valuable reason for this information to be denied to us. Perhaps, if the mother was hoping for one gender, then knowing that the infant is the other gender could cause her distress, which might be detrimental to the child. Or, perhaps to the contrary, knowing the gender during pregnancy diminishes from the excitement when the baby is born. In any event, the Midrash clearly indicates that it is for our benefit that G-d conceals from parents their child's gender during pregnancy. While this Midrash certainly does not suffice to establish a Halachic prohibition against finding out a fetus' gender, it would seem that this is something which should be discouraged, unless there is a particular reason to obtain this information. In some situations, the parents need to know ahead of time whether a Berit Mila must be arranged, and there might be circumstances where for purposes of Shalom Bayit (harmony between husband and wife) this information is valuable. When such a need arises, it is certainly acceptable to be told the gender, as this does not violate any Halachic prohibition. We should add that if the father is a Kohen, there might actually be value in the parents' finding out the fetus' gender. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) addresses the question of whether a woman who is married to a Kohen may come in contact with Tum'at Met (the impurity generated by a human corpse) during pregnancy, such as by visiting a cemetery or entering a home where a corpse is present. All male Kohanim, including infants, are included in the prohibition which forbids Kohanim from coming in contact with Tum'at Met, and the question thus arises as to whether a pregnant wife of a Kohen should avoid Tum'at Met, in case she gives birth. The Mishna Berura rules that this is permissible, because it is a situation of "Sefek Sefeka" – where two uncertainties are involved. First, it is uncertain whether the fetus is a boy, who is forbidden from coming in contact with Tum'at Met, or a girl, who is not forbidden. Second, it is possible that the infant will be stillborn, Heaven forbid, in which case, of course, there is no prohibition. On this basis, the Mishna Berura permits the pregnant wife of a Kohen to go to a place where there is a human corpse. However, in a situation where Halacha permits something because of a "Sefek Sefeka," if it becomes possible to resolve one of the uncertainties, there is an obligation to do. Therefore, in the case of a wife of a Kohen who is pregnant, there is value in determining the gender in order to resolve the first uncertainty. Then, if she is carrying a boy, she would be required to avoid exposure to Tum'at Met, and if it is a girl, this would not be necessary. It should be noted that the Magen Abraham (Rav Abraham Gombiner, 1633-1683) maintained that the pregnant woman in any event would be permitted to go to a place where there is Tum'at Met, because the prohibition does not apply in such a case. Therefore, in consideration of this opinion, we would not go so far as to require a Kohen's pregnant wife to determine the child's gender. (Parenthetically, we should note that a Kohen's wife is certainly allowed to go to a hospital to deliver the child, despite the high probability that there is a human corpse in the hospital, because this is a situation of Pikua'h Nefesh – a potentially life-threatening circumstance. Additionally, the spread of Tum'a from one room to another and one floor to another in the hospital likely occurs only Mi'de'rabbanan (on the level of Rabbinic enactment), such that there is greater room for leniency.) Summary: There is no Halachic prohibition against finding out a fetus' gender during pregnancy, though it is preferable not to, unless there is a particular need, or if not knowing could compromise Shalom Bayit. If the father is a Kohen, it might, according to some opinions, be preferable to find out the gender, so that the mother will avoid places of Tum'at Met if it's a boy, and will not have to avoid such places if it is a girl. If the couple does not know the gender, the woman is nevertheless allowed to visit places where there is Tum'at Met.

In 1972, Rabbi Yaakov Asher Sinclair opened SARM Studios the first 24-track recording studio in Europe where Queen mixed “Bohemian Rhapsody”. His music publishing company, Druidcrest Music published the music for The Rocky Horror Picture Show (1973) and as a record producer, he co-produced the quadruple-platinum debut album by American band “Foreigner” (1976). American Top ten singles from this album included, “Feels Like The First Time”, “Cold as Ice” and “Long, Long Way from Home”. Other production work included “The Enid – In the Region of the Summer Stars”, “The Curves”, and “Nutz” as well as singles based on The Hitchhiker's Guide To The Galaxy with Douglas Adams and Richard O'Brien. Other artists who used SARM included: ABC, Alison Moyet, Art of Noise, Brian May, The Buggles, The Clash, Dina Carroll, Dollar, Flintlock, Frankie Goes To Hollywood, Grace Jones, It Bites, Malcolm McLaren, Nik Kershaw, Propaganda, Rush, Rik Mayall, Stephen Duffy, and Yes. In 1987, he settled in Jerusalem to immerse himself in the study of Torah. His two Torah books The Color of Heaven, on the weekly Torah portion, and Seasons of the Moon met with great critical acclaim. Seasons of the Moon, a unique fine-art black-and-white photography book combining poetry and Torah essays, has now sold out and is much sought as a collector's item fetching up to $250 for a mint copy. He is much in demand as an inspirational speaker both in Israel, Great Britain and the United States. He was Plenary Keynote Speaker at the Agudas Yisrael Convention, and Keynote Speaker at Project Inspire in 2018. Rabbi Sinclair lectures in Talmud and Jewish Philosophy at Ohr Somayach/Tannenbaum College of Judaic studies in Jerusalem and is a senior staff writer of the Torah internet publications Ohrnet and Torah Weekly. His articles have been published in The Jewish Observer, American Jewish Spirit, AJOP Newsletter, Zurich's Die Jüdische Zeitung, South African Jewish Report and many others. Rabbi Sinclair was born in London, and lives with his family in Jerusalem. He was educated at St. Anthony's Preparatory School in Hampstead, Clifton College, and Bristol University. A Project Of Ohr.Edu Questions? Comments? We'd Love To Hear From You At: Podcasts@Ohr.Edu https://podcasts.ohr.edu/

The Second Temple period will look at the Jewish rebellions, including the Maccabees against the Greeks, the Jews against the Romans, Bar Kochba's reconquest of Jerusalem, and the splintering of Jewish society into numerous Jewish sects.  We will discuss the significance of the development of the Talmud and the Dead Sea Scrolls.  Also considered will be Jesus' Jewish identity and the beginnings of Christianity emerging from Judaism. The visual part of the talk and the presentation can be found on our YouTube channel by this link: https://youtu.be/dlbuymIRnRk?si=Aa5hZU5bdHzMiuYR

The Second Temple period will look at the Jewish rebellions, including the Maccabees against the Greeks, the Jews against the Romans, Bar Kochba's reconquest of Jerusalem, and the splintering of Jewish society into numerous Jewish sects.  We will discuss the significance of the development of the Talmud and the Dead Sea Scrolls.  Also considered will be Jesus' Jewish identity and the beginnings of Christianity emerging from Judaism. The visual part of the talk and the presentation can be found on our YouTube channel by this link: https://youtu.be/dlbuymIRnRk?si=Aa5hZU5bdHzMiuYR

The Second Temple period will look at the Jewish rebellions, including the Maccabees against the Greeks, the Jews against the Romans, Bar Kochba's reconquest of Jerusalem, and the splintering of Jewish society into numerous Jewish sects.  We will discuss the significance of the development of the Talmud and the Dead Sea Scrolls.  Also considered will be Jesus' Jewish identity and the beginnings of Christianity emerging from Judaism. The visual part of the talk and the presentation can be found on our YouTube channel by this link: https://youtu.be/dlbuymIRnRk?si=Aa5hZU5bdHzMiuYR

Today's Talmud pages, Shevuot 17 and 18, find the rabbis discussing the prohibition on having intercourse with a menstruating woman. Rabbi Dovid Bashevkin joins us to explain why religion sees fit to regulate matters that should remain personal and intimate, and how it helps us elevate ourselves above the animals. In what ways is the ancient Temple in Jerusalem similar to our modern bedrooms? Listen and find out.

Our Sages in several contexts emphasized the importance and value of the Misva of Hachnasat Orehim – welcoming guests. The Gemara comments that Hachnasat Orehim is even greater than "Kabbalat Peneh Shechina" (greeting the Shechina). Elsewhere, the Talmud teaches that a place where guests are not welcome will be destroyed, just as happened to the sinful city of Sedom, where hospitality was not allowed. Furthermore, the Mishna in Pe'a includes Hachnasat Orehim in its list of Misvot for which one is rewarded both in this world and the next. And other sources mention many Berachot that are earned through this Misva, including children, rain in its proper time, longevity, and others. Among the Halachic issues that arise when hosting guests is whether the hostess is permitted to pour wine or other alcoholic beverages for a male guest. We know that when a wife is a Nidda, she is not allowed to pour wine or other alcoholic beverages for her husband, unless she does so in an abnormal manner (such as by pouring with her left hand if she normally pours with her right). According to some Halachic authorities, this applies also to a married woman serving a man other than her husband, and thus a hostess should not pour for her male guests in the interest of modesty. By contrast, the work Ezer Mi'siyon writes that this restriction applies only to a married couple when the wife is a Nidda, and a hostess is permitted to pour alcoholic drinks for her guests. In practice, Rav Shayo, in his work Petah Ha'ohel (p. 87; listen to audio recording for precise citation), rules that generally a hostess should not pour wine for a male guest, and if she does, the guest should ensure not to look at her as she pours. However, if the hostess is hosting a large meal, with many guests around, then according to some Halachic authorities it is permissible for the hostess to pour for her guests. Summary: Generally speaking, a hostess should not pour wine or other alcoholic beverages for a male guest, unless she is serving a large meal and there are several other people at the table with them.

AVISO: (Este episodio ha sido realizado desde el respeto hacia todos los creyentes y la fe que procesen, sin intención de ofender a nadie con ello, pero ejerciendo una plena libertad de análisis e investigación. De igual manera indicar que el Antiguo Testamento no deba ser tomado en consideración como libro histórico alguno, sino como un conjunto de metáforas, alegorías y arquetipos que en última instancia tratan de ocultar el verdadero conocimiento). El presente episodio implica un exhaustivo análisis del Génesis bíblico, desde un punto de vista tan objetivo como libre de dogmas y extraído de mi primer libro “Matar a Dios” – La Biblia y otros engaños, una extensa saga de ensayo fundamentada en el análisis de las antiguas escrituras, además de un profundo y revelador cuaderno de bitácora de lo acontecido especialmente a partir del año 2020. Dicho episodio está realizado desde el máximo respeto hacia todos los creyentes como indicara y como no podría ser de otra manera, por lo que nadie deba sentirse ofendido por ello, dado que cuestionar lo interpuesto es un derecho más sagrado si cabe que la propia imposición de textos que indiquen ser igualmente sagrados, especialmente cuando sabemos que han sido profundamente tergiversados. Arquetipos y avanzadas enseñanzas codificadas aparte, analizaremos la figura de Jehová o Yahvé, al igual que sus acciones, las cuales lo señalan como un líder tan déspota como sanguinario, en contraposición absoluta al mensaje de Jesús, quien podamos considerar su antagonista. Un episodio que no puedes perderte para igualmente alcanzar a comprender el verdadero paralelismo existente entre infinidad de culturas y civilizaciones, que a fin de cuentas nos hablaran de los mismos eventos y de los mismos protagonistas bajo diferentes nombres. Con este episodio, centrado especialmente en la figura de José de Egipto, concluimos esta serie dedicada al análisis del Génesis bíblico, el cual espero sea de vuestro agrado. BIBLIOGRAFÍA: ANÓNIMO. Enuma Elish - 1.900 a. C. - 1.600 a. C. ENCICLOPEDIA BRITÁNICA. Talmud y Midrash - 2006. ENOC. El libro de Enoc - 300 a. C. - 100 d. C. FREKE, T. y GANDY, P. Los misterios de Jesús. El origen oculto de la religión cristiana - 1999. GARCÍA BAZÁN, F. y MONTSERRAT TORRENT, J. Textos gnósticos: Biblioteca de Nag Hammadi I - 1997. GARCÍA BAZÁN, F. / MONTSERRAT TORRENT, J. y PIÑERO, A. Textos gnósticos: Biblioteca de Nag Hamamdi II - 2016. GREENBERG, A. y CHUPP, S. El libro de Nod - 1993. LARA PEINADO, F. Mitos sumerios y acadios - 1984. NOAH KRAMER, S. La historia empieza en Sumer - 1956. REINA VALERA. La Biblia - 1960. TRES INICIADOS. El Kybalion - 1908. VALVERDE MERINO, I. "Matar a Dios" La Biblia y otros engaños - 2022. Si deseas adquirir un ejemplar de cualquiera de mis libros tan solo tienes que ponerte en contacto a través de la dirección de correo electrónico y gustosamente recibirás uno en tu domicilio o lugar que elijas para la recogida. No hay ánimo de lucro en ello, sino que son vendidos a precio de coste para poder financiar futuras entregas. "Matar a Dios" - La Biblia y otros engaños - 2022. El huevo escamado - La Biblia y otros engaños II - 2023. Pandemónium - La Biblia y otros engaños III - 2024. CONTACTO: eliniciado@yahoo.com Este programa no tiene ánimo de lucro ni será monetizado, por el contrario el único afán es la máxima difusión de cuestiones que nos atañen a todos.

Is it permissible according to Halacha for a man to shake a woman's hand? The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) addresses this question in his work Od Yosef Hai (Parashat Shofetim, 22; listen to audio for precise citation). He records there the practice that had become customary in Europe for guests to tightly grasp the hands of the host and hostess upon arriving in the home. The Ben Ish Hai writes that since a handshake serves to express mutual feelings of friendship and affection, it falls under the Halachic category of "Derech Hiba" – affectionate contact with a member of the opposite gender – and is forbidden. In this context the Ben Ish Hai cites a comment of Rabbi Yehuda Ha'Hasid (Germany, late 12th-early 13th century), in his Sefer Hasidim (1090), forbidding shaking hands with a gentile woman, even if the woman's hand is covered with a glove. The Ben Ish Hai explained that although the Sefer Hasidim speaks here specifically of gentile women, it did not intend to permit shaking hands with Jewish women. Rather, the Sefer Hasidim seeks to dispel the possible misconception that one would be allowed to shake a gentile woman's hand in order to avoid the ridicule that might result from refusing to shake her hand. The Sefer Hasidim thus emphasized that a man may not shake hands even with a gentile, but it goes without saying that shaking hands with a Jewish woman is forbidden. Thus, it is strictly forbidden for a man to shake a woman's hand, regardless of whether or not she is Jewish; this prohibition applies even in professional contexts, where the accepted protocol is to shake hands even with members of the opposite gender.

Audio, spa_t_norav_2025-05-18_lesson_bs-tes-02-istaklut-pnimit_n1_p3. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. TES (Talmud Eser Sefirot). Vol. 1. Parte 2

Part 3 continues on the same theme as the previous two episodes of Satansplain (accusations of Satanists being Nazis or even Zionists), this time with a critical look at Satanism vs. racialism. Support Satansplain: https://satansplain.locals.com/support  00:00 - Intro 03:55 - Godwin's Law, et al 09:19 - An email 14:10 - More on The Satanic Scriptures Quote 20:34 - An email, continued 23:19 - Back to the question 33:02 - About Not Like Most / Bearing the Devil's Mark 36:12 - Satanism and Racialism (Bearing the Devil's Mark) 40:47 - Article, continued 46:34 - More differences

Today's Talmud pages, Shevuot 15 and 16, raise a difficult challenge, claiming the one must not recite any incantations in an effort to heal the sick. Rabbi Dovid Bashevkin joins us to explain why this prohibition does not mean we should stop reciting Psalms for the sick. In what way is each of us his or her own walking, living prayer? Listen and find out.

The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his work Moreh Be'esba (2:41), discusses the unique significance of studying Mishna (listen to audio recording for precise citation). He notes that the word "Mishna" has the same letters as "Neshama" ("soul"), indicating that studying Mishna has the capacity to cleanse and rectify the soul. Citing from the students of the Arizal, the Hid"a writes that when one learns Mishnayot from Seder Zera'im, the first section of the Mishna, which begins with Masechet Berachot, he should have in mind that he seeks to correct sins involving forbidden foods and Berachot recited in vain. The soul then receives a "Tikkun" (rectification) for these sins through the learning. When learning Seder Mo'ed, which discusses the laws of Shabbat and holidays, one should have in mind to correct sins involving the desecration of Shabbat and Yom Tob. When learning Seder Nashim, one should have in mind to correct sins relating to immorality, and sins involving vows (as Seder Nashim includes the laws of vows). When learning Seder Nezikin, one should have in mind damage that he may have caused to other people. When learning Seder Kodashim, one should have in mind to atone for having profaned his sacred soul, and for laxity in the Halachot involving preparing meat for consumption (slaughtering and inspecting the animal), as these Halachot are discussed in Seder Kodashim. Finally, when learning Sefer Taharot, one should have in mind sins involving family purity, bodily emissions, and laxity in the obligation of Netilat Yadayim. (Incidentally, the fact that laxity in Netilat Yadayim requires a special Tikkun reminds us of the importance of this Misva, and how careful we must be to fulfill the obligation of Netilat Yadayim properly.) The Hid"a adds that there is nothing as valuable as the study of Mishnayot in a loud, clear voice. Furthermore, he writes, Asher, Yaakob's son, stands by the entrance of Gehinam, and rescues anyone who has studied Mishna. This is the meaning of the verse, "Me'Asher Shemena Lahmo" ("From Asher – his bread is hearty" – Bereshit 49:20). The word "Shemena" has the same letters as "Mishna," suggesting that Asher benefits people who study Mishna. This is especially appropriate and worthwhile to bear in mind as we begin a new cycle of Daf Yomi, as the study of Mishna and Talmud offers us the special opportunity to rectify our souls and reach greater heights of holiness and spirituality.

Today's Talmud page, Shevuot 14, warns us against climbing atop the Temple Mount, lest we accidentally defile its holiness. But if that's the case, why are we permitted to climb Mount Sinai? And how does Michelangelo's Sistine Chapel help explain this idea of making the world holier with our actions? Listen and find out.

We have explained in a previous daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), that Sephardim do not take hair cuts until the 34th day of the Omer. This is unlike the Ashkenazim who take hair cuts from the 33rd day of the Omer. So the question was asked about a case that is occurring this year 5765 (2005). Would it be permissible for a Sephardi to take a hair cut on the 33rd day of the Omer if the 34th day of the Omer falls out on Shabbat? Maran writes clearly in Shulchan Aruch that yes in deed, it is permissible for Sephardim to take a hair cut on the 33rd day of the Omer when the 34th day of the Omer falls out on Shabbat. One would not have to wait until Sunday. For that matter, Chacham Ovadia Yoseph writes in Yichaave Da'at in Helek 4, siman 32 that it is permissible to get a hair cut on Friday at any time. One does not have to wait until the afternoon. One can get a hair cut in the morning if he wants. As a mater of fact, Chacham Ovadia Yoseph says a person can even get a hair cut the night before (33rd of the Omer at night) if there is sufficient cause. For example, one can take a hair cut the night before if he has a business appointment the next morning, or if he can not get a hair cut appointment during the day, or if he needs to attend a Simcha. The question was asked about children and ladies and whether or not they may take hair cuts during the Omer. Well, we discussed this before in Daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), but let's just repeat them again today for the purposes of review. Ladies are allowed to take hair cuts at any time during the Omer. As for children, they too may take hair cuts at any time during the Omer. Only once the boy becomes Bar Mitzvah he may not take hair cuts until the 34th (for Sephardim). But girls and ladies of all ages are not bound by this rule, and they may take a hair cut at any time during this period. The question was also asked about beards. Is it permissible to shave a beard on the 34th day of the Omer? More specifically, would it be permissible to allow Sephardim this year to shave on the 33rd? Chacham Ben Tzion Aba Shaul in his recently published book 'Or L'Tzion 3' discussed the Minhag of the Kabalists who do not take hair cuts for the 49 days of the Omer. The Arizal (Rabbi Yitzchak Luria, otherwise known as The Ari) also says this, however Chacham Ben Tzion holds that this restriction only applies to hair and not to beards. Therefore, even if someone wants to follow the Arizal and the Kabalists and refrain from taking a hair cut throughout all 49 days, he may however shave on the 34th day (the 33rd this year).

It is commonly assumed that Christianity rests upon the foundation of Judaism. Douglas Murray, best-selling author of The War on the West, recently commented: “Western civilization could not survive the destruction of the Jewish state, because it would be, among much else, the cutting away of the whole tree we're on. Western civilization would die.” It is reasoned that since the Old Testament forms the bedrock that the New Testament and Christ rest on, it would be impossible to do away with Judaism without also threatening the moral, legal, and theological edifice that the Christian West rests upon.But inherent in this assumption is a failure to distinguish what Judaism actually is. Judaism is not just Old Testament only, as if they are only working with the same scriptures and laws that David and the prophets had. Rather, in less than a millennium from the giving of the Law at Sinai, a rabbinic tradition began to develop that cut away at the commands, worship, and reverence due to God. It replaced mercy with loopholes, God's authority with man's tradition, and instead of faith, a convoluted legal system meant to trick God in their favor. By the time of Jesus's ministry, 1500 years removed from the giving of the law, barely anything resembling true religion and worship remained.So today we are unpacking the source of these rabbinic teachings: The Talmud. What does it say? What does it teach? What relation does it have to the lives of the patriarchs—Abraham, Isaac, and Moses?This episode is brought to you by our premier sponsors, Armored Republic and Reece Fund, as well as our Patreon members and donors. You can join our Patreon at patreon.com/rightresponseministries or donate at rightresponseministries.com/donate.MINISTRY SPONSORS:Reece Fund. Christian Capital. Boldly Deployedhttps://www.reecefund.com/Private Family Banking How to Connect with Private Family Banking: FREE 20-MINUTE COURSE HERE: View CourseSend an email inquiry to chuck@privatefamilybanking.comReceive a FREE e-book entitled "How to Build Multi-Generational Wealth Outside of Wall Street and Avoid the Coming Banking Meltdown": protectyourmoneynow.netSet up a FREE Private Family Banking Discovery call: Schedule HereMulti-Generational Wealth Planning Guide Book for only $4.99: Seven Generations LegacyWestern Front Books. Publishing for men on the right. Not churchy. Christian.https://www.WesternFrontBooks.com/Mid State Accounting Does your small business need help with bookkeeping, tax returns, and fractional CFO services? Call Kailee Smith at 573‑889‑7278 for a free, no‑obligation consultation. Mention the Right Response podcast and get 10% off your first three months. Kingsmen Caps Carry the Crown with Kingsmen Caps — premium headwear made for those who honor Christ as King. Create your custom crown or shop our latest releases at https://kingsmencaps.com. Squirrelly Joes Coffee – Caffeinating The Modern Reformation Get a free bag of coffee (just pay shipping): https://squirrellyjoes.com/rightresponse

Today's Talmud page, Shevuot 13, discusses one of the Torah's strangest rituals, one involving two goats on Yom Kippur. How does sacrificing one and launching one into the wilderness mirror the repentance each of us must make? And what does Satan have to do with it? Listen and find out.

His famous disputation with the Frankist Heretics, who claimed that the Jews who follow the Talmud murder Christians and use their blood for Passover purposes. He tore into them , calling a spade a spade!

There is a widely-accepted, time-honored custom to light candle in memory of a loved one, or of a Sadik, during the Shiba mourning period, and each year on the Yahrtzeit. Although this practice is not mentioned explicitly anywhere in the Talmud, it might be alluded to in two places. First, the Gemara relates that before Rebbi (Rabbi Yehuda Ha'nasi) passed away, he gave his sons a number of instructions, one of which was that there should be a candle lit by his place. Rashi explains that Rebbi's soul returned to his home every Friday night to be with his wife, ad so he asked that there would be a candle lit by his place in honor of Shabbat. But the Yabetz (Rav Yaakob Emden, Germany, 1697-1776) suggests that this might be a basis for the custom to light a candle in honor of one's deceased parent, as Rebbi's instruction could be understood to mean that he wanted his children to light a candle in his honor. Another possible source is the Gemara's discussion in Masechet Berachot (53) of the Beracha "Boreh Me'oreh Ha'esh" recited over a flame on Mosa'eh Shabbat. The Gemara states that this Beracha may be recited only over a candle that was lit for illumination purposes, as opposed to "Ner Shel Metim" – "the candle of the deceased" – which is lit in honor of the deceased, and not for illumination. This would certainly indicate that there was a practice to light candles in honor of the deceased. However, this might refer only to candles lit around the deceased before burial, as opposed to our practice to light candles during Shiba and on the Yahrtzeit. In the writings of the Rishonim, we find mention of this concept in the Kolbo (by Rav Yehonatan of Lunel, Provence, late 13th-early 14th century), in the section discussing the laws of Yom Kippur. He writes that it is customary to light candles on Ereb Yom Kippur in memory of one's deceased parents. This custom is brought by the Rama (Rav Moshe Isserles, Cracow, 1530-1572) in his glosses to the Shulhan Aruch. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that even the deceased are, in a sense, judged on Yom Kippur, and so we light candles in their memory as a source of merit for them. What's the explanation of this practice? How does lighting a candle benefit the soul of the deceased? One explanation is that lighting a candle in itself brings no benefit to the deceased, but when candles are lit in the synagogue, this fulfills a Misva which brings merit to the deceased's soul. Generations ago, candles were needed for illumination, and so lighting candles in the synagogue was a very important Misva. Indeed, it was customary years ago for people to donate oil for the lights in the synagogue in merit of a deceased parent. More generally, lighting candles enhances the atmosphere of the synagogue, and this, too, constitutes a Misva which brings merit to the deceased. (Interestingly, one contemporary work suggested that it would be appropriate to donate towards the synagogue's electric bill as a merit for the deceased, just as years ago people would donate oil for the lights.) According to this explanation, the value of lighting candles is only when it is done for a Misva, meaning, when the candles are lit in the synagogue. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Torah Li'shmah, writes that the lighting itself brings comfort and joy to the soul of the deceased. He explains that a soul is like a candle, and similar entities are attracted to one another. Therefore, when a candle is lit at a place where the soul is present, the soul experiences some degree of enjoyment. However, the Ben Ish Hai emphasizes that this is relevant only in the place where the soul is present – namely, in the deceased's home during the Shiba period, or at the grave. According to the Ben Ish Hai, then, there is no purpose to light a candle in memory of the deceased in his or her home after the Shiba, or even during the Shiba if the mourning is observed somewhere other than the deceased's home. Regardless, the Poskim accorded great importance to this custom. It is mentioned in the major works on mourning (Gesher Ha'haim, Ma'abar Yabok). In fact, the Mishna Berura (261) writes that during the period of Ben Ha'shemashot after sundown on Friday afternoon, when it is permissible to ask a gentile to perform a Melacha (forbidden activity) on one's behalf when there is a great need, one may ask a gentile to light a Yahrtzeit candle. Meaning, if one forgot the light the candle before Shabbat, he may ask a non-Jew to do so during the period of Ben Ha'shemashot, because this is considered a matter of great need. Likewise, Hacham Bension Abba Shaul (Israel, 1924-1998) writes that if one has Yahrtzeit on Yom Tob and forgot to light the candle before Yom Tob, he may light it on Yom Tob (from a preexisting flame). This is considered a significant enough need to permit lighting a candle on Yom Tob. When lighting the candle, the Ben Ish Hai writes, it is proper to declare that the candle is being lit for the "Menuhat Nefesh" ("rest of the soul") or "Iluy Nefesh" ("elevation of the soul") of the deceased, mentioning the deceased's name. It is also proper to give some charity at the time the candle is lit. Some opinions say it is preferable to use oil for this candle, because the word "Shemen" ("oil") has the letters of "Neshama," whereas others say wax should be used, because the letters of the word "Sha'ava" ("wax") represent the verse, "Hakisu Ve'ranenu Shocheneh Afar" – "Awaken and rejoice, those who lie in the earth," the verse which speaks of the resurrection of the dead in the future. Summary: There is a time-honored custom to light a candle in memory of a deceased loved one during the Shiba mourning period, and on the Yahrtzeit. According to one view, the candles are lit in the synagogue as a merit for the deceased, whereas others explain that a candle lit in a place where the deceased's soul is present brings joy and comfort to the soul. Therefore, according to many opinions, the candles should be lit only in the deceased's home during Shiba, at the grave, or in the synagogue.

Today's Talmud page, Shevuot 12, discusses the two goats offered up on Yom Kippur, one sacrificed and the other pushed off a cliff into the wilderness. Rabbi Dovid Bashevkin joins us to discuss why this ceremony is an astonishing example of breaking the Fourth Wall and talking to God directly. Why do we sacrifice our own decision-making power? Listen and find out.

Rav Haim Palachi (Turkey, 1788-1869), in his work Mo'ed Le'chol Hai, writes that the name of the month Iyar is an acronym for the names "Abraham," "Yishak," "Yaakob" and "Rahel," and thus alludes to our righteous patriarchs. This is why it is customary to learn Pirkeh Abot during this month, as it is closely associated with the Abot (patriarchs). Rav Haim Palachi adds that it is worthwhile for those who can to visit or to donate to the burial sites of our patriarchs – Me'arat Ha'machpela and Keber Rahel – during the month of Iyar. He further writes that on Pesah Sheni, which is observed on the 14th of Iyar, we omit Tahanunim from the prayer service, and one should conduct some sort of festivity. Those who are blessed with wealth should host a meal on Pesah Sheni for Torah scholars, and some have the practice to eat Masa. On Lag Ba'omer, which is observed on the 18th of Iyar and commemorates the day of the passing of Rabbi Shimon Bar Yohai, it is customary to make a pilgrimage to Rabbi Shimon's gravesite at Meron in Northern Israel. Rav Haim Palachi warns that one must ensure not to engage in frivolity at this occasion, as the opportunity to earn great merit will then be transformed into an occasion of sin. He cites the Midrash's comment that one can earn great blessings in the merit of Rabbi Shimon by participating in this event, but only if it is done the proper way. Rav Haim Palachi adds that it is proper to read on Lag Ba'omer the book Shibheh Rashbi, which tells of the greatness of Rabbi Shimon Bar Yohai, and various famous passages about him from the Zohar. The 28th of Iyar marks the anniversary of the death of the prophet Shemuel, and the Shulhan Aruch (Orah Haim 580) records the custom observed by some people to fast on this day. There is also a custom to pray by Shemuel's gravesite on this day.

In 1972, Rabbi Yaakov Asher Sinclair opened SARM Studios the first 24-track recording studio in Europe where Queen mixed “Bohemian Rhapsody”. His music publishing company, Druidcrest Music published the music for The Rocky Horror Picture Show (1973) and as a record producer, he co-produced the quadruple-platinum debut album by American band “Foreigner” (1976). American Top ten singles from this album included, “Feels Like The First Time”, “Cold as Ice” and “Long, Long Way from Home”. Other production work included “The Enid – In the Region of the Summer Stars”, “The Curves”, and “Nutz” as well as singles based on The Hitchhiker's Guide To The Galaxy with Douglas Adams and Richard O'Brien. Other artists who used SARM included: ABC, Alison Moyet, Art of Noise, Brian May, The Buggles, The Clash, Dina Carroll, Dollar, Flintlock, Frankie Goes To Hollywood, Grace Jones, It Bites, Malcolm McLaren, Nik Kershaw, Propaganda, Rush, Rik Mayall, Stephen Duffy, and Yes. In 1987, he settled in Jerusalem to immerse himself in the study of Torah. His two Torah books The Color of Heaven, on the weekly Torah portion, and Seasons of the Moon met with great critical acclaim. Seasons of the Moon, a unique fine-art black-and-white photography book combining poetry and Torah essays, has now sold out and is much sought as a collector's item fetching up to $250 for a mint copy. He is much in demand as an inspirational speaker both in Israel, Great Britain and the United States. He was Plenary Keynote Speaker at the Agudas Yisrael Convention, and Keynote Speaker at Project Inspire in 2018. Rabbi Sinclair lectures in Talmud and Jewish Philosophy at Ohr Somayach/Tannenbaum College of Judaic studies in Jerusalem and is a senior staff writer of the Torah internet publications Ohrnet and Torah Weekly. His articles have been published in The Jewish Observer, American Jewish Spirit, AJOP Newsletter, Zurich's Die Jüdische Zeitung, South African Jewish Report and many others. Rabbi Sinclair was born in London, and lives with his family in Jerusalem. He was educated at St. Anthony's Preparatory School in Hampstead, Clifton College, and Bristol University. A Project Of Ohr.Edu Questions? Comments? We'd Love To Hear From You At: Podcasts@Ohr.Edu https://podcasts.ohr.edu/

Today's Talmud pages, Shevuot 10 and 11, explain what was done with the leftovers animals in the Temple, those fit to be sacrificed but never used. What insights can we learn from the rabbis to help us do better than the $160 billion worth of food we throw away every year while 50 million Americans go hungry? Listen and find out.

Is it proper to keep the Tzitzit of one's Tallit Katan inside his clothing, or should he expose them? Twice in his presentation of the laws of Tzitzit (8:11, 24:1), the Shulchan Aruch writes that the Tallit Katan should be worn over one's clothing, so that he sees the Tzitzit at all times and thereby be reminded of the Mitzvot. According to the Shulchan Aruch, the entire garment of the Tallit Katan should be worn over one's outermost garments (like many Chasidim do today). The Mishna Berura (8:26; commentary to the Shulchan Aruch by Rabbi Yisrael Meir Kagan, the "Chafetz Chayim," Lithuania, 1835-1933) strongly condemns the practice of those who tuck the Tzitzit inside their pants, rather than leave them exposed (listen to audio for precise citation). He writes that doing so not only undermines the purpose of Tzitzit – "you shall see them and remember all the commandments of God" (Bamidbar 15:39) – but also denigrates the Mitzva. The Mishna Berura adds that a person who received a garment as a gift from a king would proudly expose it for all to see; all the more so, then, should one make a point of exposing the Tzitzit. Those who conceal them, the Mishna Berura writes, will one day make an accounting for this shameful practice. However, the view of the Arizal (famed Kabbalist, Israel, 1534-1572), as recorded and understood by his student, Rabbi Chayim Vital (Israel-Syria, 1542-1620), and by the Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), was that the Tallit Katan – both the garment and the Tzitzit strings – should not be exposed. Chacham Ovadia Hadaya (Israel, 1890-1969), in his work Yaskil Avdi, cites other Kabbalists who followed this view, as well. Therefore, Sepharadim, who generally follow the laws and customs of the Kabbalists, should keep their Tzitzit tucked into their garments. Chacham Bentzion Abba Shaul Z"L (Jerusalem, 1924-1998) cited his mentor, Chacham Ezra Attia Z"L (head of the renowned Yeshivat Porat Yosef in Jerusalem), as remarking that any Sepharadi that exposes his Tzitzit denigrates and casts aspersions on the previous generations of Sepharadim, who followed the practice of keeping the Tzitzit concealed. Rabbi Yehuda Tzadka Z"L (who served as Rosh Yeshiva along with Chacham Ezra Attia Z"L) testified that the esteemed Rabbi Yaakov Chaim Sofer (1870-1939), author of Kaf Ha'chayim Sofer, likewise kept his Tzitzit inside his clothing. The same is said about the prominent Kabbalist Rabbi Efrayim Cohen Z"L, and this is the ruling of Chacham Ovadia Yosef, in his work Yechaveh Da'at (2:1). Thus, in the spirit of the rule "Al Titosh Torat Imecha" ("Do not abandon your mother's teaching" – Mishlei 1:8, 6:20), Sepharadim should follow the time-honored tradition to wear their Tallit Katan and the Tzitzit strings inside their clothing, rather than expose them. It should be noted that Halacha permits allowing the Tzitzit strings to come in contact with one's skin, and one is thus not required to keep them in his pockets or tie them in such a way that they would not touch his skin.

The Shulhan Aruch (Orah Haim 42:3) writes that if one keeps his Tefillin in a bag which is exclusively designated for Tefillin, then once he placed his Tefillin in the bag, he may not then use the bag to keep money inside it. The bag at that point becomes a "Tashmish Kedusha" – an article designated for the purpose of a sacred article – and thus may not be used for money. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) clarifies that the Shulhan Aruch mentions money only as a common example, and in truth, this Halacha applies to all items which are not sacred like Tefillin. Even things which are used for a Misva – such as a Siddur or Tehillim – may not be placed in the bag designated for Tefillin. Likewise, one may not keep in this bag the mirror he uses to help position the Tefillin on his head, or the marker he uses to paint his Tefillin. Many people keep their small Tefillin bag in a larger bag, which is used also for their Tallit and Siddur. Since this larger bag is not designated exclusively for Tefillin, it may be used for other items, even items which are not used for a Misva, such as money. This Halacha is discussed by Hacham David Yosef (contemporary) in his Halacha Berura (vol. 3, p. 301; listen to audio recording for precise citation). Summary: A bag which is designated exclusively for Tefillin may not be used to hold anything else, even a Siddur. However, if one keeps his Tefillin bag in a larger bag together with his Tallit and Siddur, then since the larger bag is not designated exclusively for Tefillin, he may keep anything else – even money – in that larger bag.

The Talmud weaves an intriguing tale of about our time in the womb, as we gaze from one end of the world to the other and learn the Torah from an angel. And then, we are born, and it is gone. But we take a vow to seek it...

It can inspire fear and dread in many of us, but for others there is a beauty in maths that is sometimes closely related to matters of faith. Rosa Hunt hears from four mathematicians whose mathematical research has helped to support their religious faith. Professor Larry Lesser gives some fascinating insights into the mathematics of Judaic peoples as reflected in the Torah and the Talmud. For mathematician and bishop's chaplain Rev. Dr Emma Whittick one of the most curious numerical sequences is one that is found in nature and is closely related to both natural and artistic phenomena - the so-called Fibonacci Sequence and the Golden Ratio. Mathematical Biologist Dr Paul Roberts has looked very closely at the relationship between maths and biology, looking specifically at the human retina. For Dr John Hayward, a study of relativity and some very complex mathematics led to some curious insights into the relationship between mathematical and religious truths - and that was even before becoming a Christian.

Today's Talmud pages, Shevuot 8 and 9, raise one of the most difficult questions to ever face the rabbis: Why is a woman giving birth considered a sinner? Is she required to bring a sin offering to repent for that first sin, so long ago, by the first mother, Eve, eating from the Tree of Knowledge? Or is there some deeper lesson here about hope, connection, and gratitude? Listen and find out.

Today's Talmud page, Shevuot 7, introduces us to a very special category of sins, those we enter into fully aware of what we're doing yet somehow lose all track of our wrongdoing the more we engage in it. How is that possible? And what brilliant and compassionate atonement payment plan does the Torah prescribe? Listen and find out.

Today's Talmud page, Shevuot 6, finds the rabbis talking about what happens when you compare two great kings. Dr. Tevi Troy, our very own Presidentischer Rav, returns to explain how the Talmud's dual approaches to power informed Ronald Regan in his struggle with the Soviet Union. How to handle a global adversary and win? Listen and find out.