Podcasts about talmudic

Learning self-love is not narcissism, rather it is the precursor to all healthy relationships. Using this as his model, Rabbi Dunner explains a puzzling phrase about Shabbat in Ki Tissa, and a confounding Talmudic passage about the path to messianic redemption.

"When the month of Adar commences, we increase joy." This oft-recited Talmudic dictum captures the emotion of this month. Adar is a time of joy due to the Purim miracles. It is also associated with, we discover in this belated month-theme podcast with the great Rabbi Shmuly Botnick, fish, the tribe of Naftali, techeiles, the Ark, the letter Nun in its various orientations and connotations, and the Sea of the Galilee. Recorded in the stretch run of the Fast of Esther, this podcast will entertain, educate, and intrigue you, and you will emerge with a greater appreciation for the month of Adar and for the genius of Rabbi Botnick.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

“When the month of Adar commences, we increase joy.” This oft-recited Talmudic dictum captures the emotion of this month. Adar is a time of joy due to the Purim miracles. It is also associated with, we discover in this belated month-theme podcast with the great Rabbi Shmuly Botnick, fish, the tribe of Naftali, techeiles, the […]

Today's Talmud page, Nazir 36, features the Kutah, a strange and wonderful bread-related dip that was all the rage back in Talmudic times. Cookbook author and baking genius Shannon Sarna Goldberg joins us to talk about this forgotten treat, and share some of her favorite unsung amazing Jewish breads from around the world. Why is baking so meaningful to so many religious traditions? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Join us on a journey through the rich history of Talmudic manuscripts and print editions. You will learn that although we don't have manuscripts that can be definitively dated to before the twelfth century, a discerning eye can use extant manuscripts to hear distinct echoes of much older ones. Delve into the fascinating stories linked to the little-known Spanish and Portuguese printings that coincided with the end of Jewish life on the Iberian Peninsula and to Soncino's controversial decision to place Tosafos on the page of the Gemara. Discover the introduction of folio numbers by Daniel Bomberg, and join us in the search for the first rabbi to utilize this revolutionary system. Finally, we'll delve into the heartbreaking story of the burning of the Talmud in 1553 and the draconian censorship that followed, culminating in the notorious Basel edition. This lecture was recorded live by Jewish Multimedia Library, a.k.a. JML, Melbourne, Australia. Many additional recordings are available from their website: www.jml.org.au. History and Development of the Talmudic Page

IntroductionAs Purim is a time for not only merry-making and drinking, but also for some silliness, there have also been Hebrew parodies written for Purim, including, as we have discussed before, 14th century Hebrew parodies. Moving closer to our time, the very amusing Massekhet Purim, a Talmudic parody for Purim in the 18th century, is quite hilarious and well-done. As our guest for the 126th episode of The Jewish Drinking Show, Professor Richard Sarason, shares with us, it is found in the כל בו לפורים.Biography of GuestProf. Sarason is the Director of the Pines School of Graduate Studies, Professor of Rabbinic Literature and Thought, and The Deutsch Family Professor of Rabbinics and Liturgy at Hebrew Union College-Jewish Institute of Religion right here in Cincinnati, Ohio, where he has been a faculty member since 1979. Prior to that time, he was Assistant Professor of Religious Studies at Brown University, where he received his Ph.D. in 1977. He was ordained at Hebrew Union College-Jewish Institute of Religion, Cincinnati, in 1974. He received his A.B. in Economics from Brandeis University in 1969, and was a visiting graduate student at the Hebrew University in Jerusalem from 1970 to 1972, while attending HUC-JIR. He has published books on Demai, prayer, and dozens of articles.Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

Lesson 2 The Midrash “Midrash” is both a methodology and a body of literature. In this lesson, we explore both aspects of Midrash. We study the various methods by which additional layers of meaning contained within the words—or between the lines—of the Torah are expounded. We also acquaint ourselves with some of the major Midrashic works that record the expositional teachings by the sages of the Talmudic era (approximately 100 BCE to 500 CE). Midrash includes Halachic (legal) expositions, which extrapolate the details of the Torah's laws from the text, as well as Agadic Midrashim—moral, philosophical, and mystical teachings, as well as historical narratives and parables. We study examples from both of these varieties of Midrash, including a number of intricate legal expositions, and an esoteric parable relating to a celestial battle over the creation of the human being and the paradox of goodness and truth. --- Support this podcast: https://anchor.fm/mendy-goldberg/support

Lesson 3 The Talmud More than any other work, the Talmud defines “Jewish learning.” In this lesson, we review the history of the Talmud, explore the structure of this intricate and fascinating work, with its 63 volumes of teachings and deliberations by hundreds of sages over a period of six centuries on virtually every subject under the sun. We also engage in the in-depth study of a Talmudic sugya (“subject discussion”) and experience the unique twists and turns of the Talmudic dialectic. In the process, we discover how Talmudic learning leverages the “flaws” of the human mind—its circuitous reasoning, its contentiousness, and its inconsistencies—to reveal the multifaceted nature of the Divine wisdom and apply it to the complexities of human life. --- Support this podcast: https://anchor.fm/mendy-goldberg/support

Lesson 4 Halachah Halachah is the “bottom line” of Torah, where the biblical commandments, rabbinical ordinances, and Talmudic deliberations translate into the dos and don'ts of daily life. Halachah addresses every part of a Jew's life, from waking to bedtime, from birth to burial, from everyday activities to the most extraordinary situations. In this lesson, we explore the history of Halachah, from its sources in the Written Torah, through the Halachic Midrashim, the Talmud and its commentaries, the various “codes” compiled through the centuries, and the many thousands of Halachic responsa authored through the centuries. We survey the great variety of issues and dilemmas that Halachah addresses. We then bring it all to life via a case study that traces a Halachic issue from its biblical origins through more than a dozen citations across the entire spectrum of Halachic literature. --- Support this podcast: https://anchor.fm/mendy-goldberg/support

In honor of chodesh Adar, in this episode Karen draws insight from Biblical and Talmudic sources about how laughter can be used negatively and positively. Then, she talks with Julie Rothschild Levi ('Officially Julie' on social media) about her work as a comedian and how laughter has helped her to help others.  This month's podcast is dedicated in memory of Izzy Kaplan, ישראל בן דוד אריה ושרה to mark his 14th yarzheit on כח אדר. Izzy was an Ohev Yisrael and Baal chesed in the truest sense. He had a twinkle in his eye and a sharp sense of humour. If you are enjoying this podcast, please consider sponsoring an episode for $36/₪120 here. Watch Julie's mikvah reel and follow her on IG here.

Wine, unlike other beverages, requires the special Beracha of "Bore Peri Ha'gefen." Since wine has the unique quality of providing a degree of satiation, and does not serve merely to quench thirst as do other drinks, it earns a special Beracha.One recites this Beracha over both wine and grape juice, and even over wine that has been boiled. Even if the wine had been boiled to the point where its content was diminished, it nevertheless requires the Beracha of "Ha'gefen." It should be noted, however, that over cognac, which is produced from the vapor rising from boiling wine, one recites "She'hakol" like he would on other beverages. Since cognac is produced only from the wine's vapor, it is not considered like wine itself and hence it does not warrant the special Beracha of "Ha'gefen."If wine is diluted with water, what proportion of wine is required for it to retain its status as wine with respect to this Halacha?The Rama (Rabbi Moshe Isserles, Poland, 1520-1572), in his glosses to the Shulhan Aruch (Orah Haim 204:5), asserts that one recites "Ha'gefen" over diluted wine so long as it consists of at least 15% actual wine. Only if the water comprises more than 85% of the overall content does it lose its Halachic status as wine and thus require "She'hakol." This is indeed the common practice among Ashkenazim.The Shulhan Aruch, however, does not present a clear ruling on this issue. He writes merely that the proportions mentioned in the Talmud do not apply nowadays, when the wine is not as strong as the wine used in Talmudic times. Thus, the Shulhan Aruch writes, the proportion that determines a wine's status depends on the prevalent practice of each locale. As mentioned, he does not give a specific proportion.The Peri Megadim (Halachic work by Rabbi Yosef Teomim, 1727-1792) writes (204:16) that in his view, if the water comprises the majority of the drink, then the beverage loses its status as wine and requires "She'hakol." The Kaf Ha'haim (work by Rabbi Yaakov Sofer, 1870-1939) understood this to mean that one recites "Ha'gefen" so long as the wine comprises half or even a bit less than half of the overall content. Only if the water comprises the clear majority would the Beracha be "She'hakol." Hacham Ovadia Yosef, however, in his work Hazon Ovadia (vol. 1, p. 80), rules that one does not recite "Ha'gefen" over wine or grape juice unless the wine content comprises at least the majority of the overall content. Even if the beverage consists of 50% wine and 50% water, one who drinks this beverage must recite "She'hakol," rather than "Ha'gefen." This is the proper ruling for Sepharadim to follow.Accordingly, Rabbi Moshe Halevi (Israel, 1961-2001) writes in his work Birkat Hashem (vol. 3, notes on p. 124; listen to audio for precise citation) that before drinking wine or grape juice one must examine its composition to verify that its wine content exceeds its water content. Otherwise, he must recite "She'hakol" over the beverage. He adds that if there is any uncertainty concerning the beverage's composition, then one must recite "She'hakol" in case the water content exceeds the wine content.Nevertheless, Rabbi Moshe Halevi rules (in note 177) that if a Sepharadi hears an Ashkenazi recite Kiddush over wine that meets the standards of the Ashkenazim but not those of Sepharadim, he has fulfilled his obligation. Even though the wine used by the Ashkenazi does not have the Halachic status of "wine" according to Sephardic custom, a Sepharadi can still fulfill his obligation of Kiddush by listening to an Ashkenazi recite Kiddush over such wine.Summary: One recites "Bore Peri Ha'gefen" over wine and grape juice, even if it had been boiled. Over cognac, however, one recites "She'hakol." Ashkenazic practice is to recite "Ha'gefen" over diluted wine provided that the wine content comprises at least 15% of the overall content, whereas Sepharadim recite "She'hakol" over diluted wine unless it has been ascertained that the wine content exceeds the water content.

Despite their shared foundations and concern for the Word of God, Christians and Jews rarely interact on the basis of faith in the modern world. Many Jewish communities, in response to centuries of antisemitism and persecution, have shielded themselves from Christians, while modern Christians often know very little about the Jewish faith. Dru interviews Rabbi Pesach Wolicki about the state of relations between Christians and Jews. For Pesach, the Jewish faith centers on a universal mission to bless the whole world; as a result, his work focuses on sharing Judaism and Jewish readings of Scripture with Christians. They discuss thinkers from Maimonides to Luther, the way reading the Talmud can help Christians, and why tension still exists between Christians and Jews today. Plus, hear Pesach's critique of the popular worship song "Reckless Love." Rabbi Pesach Wolicki is an Orthodox Rabbi whose work focuses on relations between Christians and Jews. Currently, he works as the Executive Director of the Center for Jewish–Christian Understanding and Cooperation. He has taught at churches, Christian colleges, and seminaries across North America, and writes regularly for various news outlets. He currently lives in Israel with his wife and eight children. Show notes: 0:00 Jewish identity and its relation to Christianity 3:12 A kingdom of priests 5:45 Maimonides and the Messiah 9:55 Reading Scripture with Christians 14:48 Talmudic readings 19:44 Wolicki's method for reading the Bible 21:38 Historical perspective and current tension 29:52 Reckless love?!? 31:50 How Christians can start to understand Jews Show notes by Micah Long

In a fascinating discussion with Dr. Jacob Howland about his book, Plato and the Talmud, we delve into his groundbreaking study. In it, he examines the relationship between Athens and Jerusalem through the lens of the Platonic dialogues and the Talmud. Dr. Howland argues that both of these texts share similar ideas about the role of inquiry and debate in religious life and a deep understanding of the limits of human comprehension of divine things. He dives into insightful interpretations of Plato's Apology, Euthyphro, and tractate Ta'anit to uncover the tensions between reason and faith present in both Socrates and the Talmudic sages. Along the way, he examines Leo Strauss' view on the "esotericism" of the Talmud, Homer's Odyssey, the clash between the approaches of Honi HaMe'agel and Shimon ben Shetach, and the infamous aggadah of the Oven of Akhnai. Join us as Dr. Howland reveals the pedagogy behind these texts and how they engage their readers, seeking to convey the essence of Socratic philosophy and Rabbinic Judaism. Lastly, we talk about his work in improving academia and freeing it from the shackles of recency bias of progressive ideology. This conversation is a must-listen for anyone interested in philosophy and religion.

Rabbi Abe H. Faur is the rabbi of Congregation Ohel David & Shelomo, in Manhattan Beach, NY. Rabbi Faur was ordained by Rabbi Mordechai Eliyahu and Rabbi Abraham Shapira. He teaches Talmudic and Rabbinic thinking in accordance with the Andalusian sages, and the teachings of his father, the Great Hakham José Faur a"h. His father was a Sepharadi rabbi, teacher and scholar in the Syrian-Jewish community in Brooklyn for many years. He was also a professor at the Jewish Theological Seminary of America, the Spertus Institute for Jewish Learning and Leadership, and Bar Ilan University, and was Professor of Law at Netanya Academic College. Rabbi Mordechai Eliyahu once said "the greatest Sephardic Hakham living in the US today is Rabbi Faur" and his books and articles continue to have a tremendous impact in both religious and academic circles around the world.Stay updated: WhatsApp: https://chat.whatsapp.com/LAurH2Lw3y92gF31PhzN42We are an online and global Bet Midrash with international students, striving to know God by embracing the world through the lens of Torah. Web: www.TheHabura.com Instagram: @TheHabura Facebook: The Habura A project of the Senior Rabbi's Office (www.seniorrabbi.com), S&P Sephardi Community of the UK, Montefiore Endowment, and Dangoor Education.#torah #talmud #yeshiva #betmidrash #sephardi #sepharadi #sephardic #sefardi #sefardic #rambam Hosted on Acast. See acast.com/privacy for more information.

We discuss whether Tu BiShvat is a tree hugger holiday or just a Jewish tax day — or both — as well as the delicious (except for the carob fruit) kabbalistic seder associated with the holiday.  Asher then describes his favorite rabbinic dynasty, the Soloveichiks, and their continuing role in American society.  John then finally turns the tables on Roberta Rosenthal Kwall, his former law professor, by asking her some hard questions.  She explains her recent book, Remix Judaism, and relates the Talmudic passage describing the profession-dependent recommended frequency of, ahem, intimacy that husbands should provide to their wives.

More on the machloket between R. Matanah and Bar Peda. The practical difference between their views is one who becomes impure on the 30th day, because if it's only 29 days, the impurity shouldn't negate the entirety of the nezirut. [Talmudic concept: miktzat ha-yom ke-kulo] Plus, the Gemara lines up this dispute with another one, by tannaim. Also, the impact of growing one's hair long, which takes a minimum of 30 days. Which also raises the question of whether the word, "until" is inclusive of the day mentioned, or not.

Bible Study: (2:35) Heb 2:5-12 Father explains his pro-Talmudic reading of today's text Mk 1:21-28 What does it mean to teach with authority?  What's the best way to rebuke the Devil?  Letters (19:11) - Can Father explain the 'Come Holy Spirit' prayer (33:44) - There is a parishioner wears a shirt that says 'protect trans kids.' What should I do?   Word of the Day: Hierarchy (39:21) Callers (43:59) - How to judge rightly in terms of giving money to priests? (47:16) - Husband and I going on a cruise, and one of the Sundays, we're not going to be able to go to mass.  Is that okay? (48:52) - A friend is w/the Armenian Church, he goes to communion at the Catholic Church, is that okay, or how to advise him?

In Reconstructing the Talmud: An Introduction to the Academic Study of Rabbinic Literature (Hadar Press, 2014), Joshua Kulp and Jason Rogoff introduce the modern Talmud student to the techniques developed over the last century for uncovering how this literature developed. This work introduces the reader to the world of academic Talmudic research and opens new venues of exploration and understanding of one of the world's great literary treasures. Joshua Kulp earned a PhD in Talmud from Bar Ilan University and is a co-founder of the Conservative Yeshiva in Jerusalem where he has taught Talmud and Jewish law for the last two and a half decades. Jason Rogoff earned a PhD in Talmud and Rabbinics from the Jewish Theological Seminary of America and is a faculty member at Hadar. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In Reconstructing the Talmud: An Introduction to the Academic Study of Rabbinic Literature (Hadar Press, 2014), Joshua Kulp and Jason Rogoff introduce the modern Talmud student to the techniques developed over the last century for uncovering how this literature developed. This work introduces the reader to the world of academic Talmudic research and opens new venues of exploration and understanding of one of the world's great literary treasures. Joshua Kulp earned a PhD in Talmud from Bar Ilan University and is a co-founder of the Conservative Yeshiva in Jerusalem where he has taught Talmud and Jewish law for the last two and a half decades. Jason Rogoff earned a PhD in Talmud and Rabbinics from the Jewish Theological Seminary of America and is a faculty member at Hadar. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Reconstructing the Talmud: An Introduction to the Academic Study of Rabbinic Literature (Hadar Press, 2014), Joshua Kulp and Jason Rogoff introduce the modern Talmud student to the techniques developed over the last century for uncovering how this literature developed. This work introduces the reader to the world of academic Talmudic research and opens new venues of exploration and understanding of one of the world's great literary treasures. Joshua Kulp earned a PhD in Talmud from Bar Ilan University and is a co-founder of the Conservative Yeshiva in Jerusalem where he has taught Talmud and Jewish law for the last two and a half decades. Jason Rogoff earned a PhD in Talmud and Rabbinics from the Jewish Theological Seminary of America and is a faculty member at Hadar. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In Reconstructing the Talmud: An Introduction to the Academic Study of Rabbinic Literature (Hadar Press, 2014), Joshua Kulp and Jason Rogoff introduce the modern Talmud student to the techniques developed over the last century for uncovering how this literature developed. This work introduces the reader to the world of academic Talmudic research and opens new venues of exploration and understanding of one of the world's great literary treasures. Joshua Kulp earned a PhD in Talmud from Bar Ilan University and is a co-founder of the Conservative Yeshiva in Jerusalem where he has taught Talmud and Jewish law for the last two and a half decades. Jason Rogoff earned a PhD in Talmud and Rabbinics from the Jewish Theological Seminary of America and is a faculty member at Hadar. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In Reconstructing the Talmud: An Introduction to the Academic Study of Rabbinic Literature (Hadar Press, 2014), Joshua Kulp and Jason Rogoff introduce the modern Talmud student to the techniques developed over the last century for uncovering how this literature developed. This work introduces the reader to the world of academic Talmudic research and opens new venues of exploration and understanding of one of the world's great literary treasures. Joshua Kulp earned a PhD in Talmud from Bar Ilan University and is a co-founder of the Conservative Yeshiva in Jerusalem where he has taught Talmud and Jewish law for the last two and a half decades. Jason Rogoff earned a PhD in Talmud and Rabbinics from the Jewish Theological Seminary of America and is a faculty member at Hadar. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In Reconstructing the Talmud: An Introduction to the Academic Study of Rabbinic Literature (Hadar Press, 2014), Joshua Kulp and Jason Rogoff introduce the modern Talmud student to the techniques developed over the last century for uncovering how this literature developed. This work introduces the reader to the world of academic Talmudic research and opens new venues of exploration and understanding of one of the world's great literary treasures. Joshua Kulp earned a PhD in Talmud from Bar Ilan University and is a co-founder of the Conservative Yeshiva in Jerusalem where he has taught Talmud and Jewish law for the last two and a half decades. Jason Rogoff earned a PhD in Talmud and Rabbinics from the Jewish Theological Seminary of America and is a faculty member at Hadar. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Reconstructing the Talmud: An Introduction to the Academic Study of Rabbinic Literature (Hadar Press, 2014), Joshua Kulp and Jason Rogoff introduce the modern Talmud student to the techniques developed over the last century for uncovering how this literature developed. This work introduces the reader to the world of academic Talmudic research and opens new venues of exploration and understanding of one of the world's great literary treasures. Joshua Kulp earned a PhD in Talmud from Bar Ilan University and is a co-founder of the Conservative Yeshiva in Jerusalem where he has taught Talmud and Jewish law for the last two and a half decades. Jason Rogoff earned a PhD in Talmud and Rabbinics from the Jewish Theological Seminary of America and is a faculty member at Hadar. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Today's Talmud pages, Nedarim 68 and 69, raise a difficult question about what really goes into building intimacy in a marriage. Rabbi Dovid Bashevkin joins us to shed light on this thorny passage, and share some surprisingly relevant Talmudic marriage advice. How to keep your relationship loving and vibrant? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

More on the onion and the way it grows - does the prohibited part forbid the permitted part, or vice versa? Note the Talmudic, halakhic concept: Davar she-yesh lol matirin - a way to permit something that was forbidden. How that concept is applied elsewhere, especially with regard to mixtures, and here. Also, weeding with a Kuti/Samaritan, who is not considered reliable for taking terumot and maaserot, with implications for shemitah concerns as well. All of these concerns seem to kick in for the kind of bulbs that grow over themselves, as it were, as compared to beans, which are transformed.

Professor Lawrence Schiffman is one of the world's experts on the Dead Sea Scrolls, Judaism in Late Antiquity, the history of Jewish law, and Talmudic literature. He is the Judge Abraham Lieberman Professor of Hebrew and Judaic Studies at New York University, the former Vice-Provost of Undergraduate Education at Yeshiva University, and the former Chair of the Skirball Department of Hebrew and Judaic Studies at New York University. Join Rabbi Matanky as he talks with Professor Schiffman about the real (historical) Chanukah story, the importance of the Dead Sea Scrolls, even the question of understanding textual variants in the Torah.

Does it make you feel uncomfortable when Hanukkah gets lumped together with all the other “winter holidays”? It can be hard to see Hanukkah's any different when the Hanukkah and Christmas lights all get blurred together. But if that's not enough to make it difficult to appreciate Hanukkah's uniqueness, there are even some historians who want to claim that Hanukkah is actually nothing more than the Jewish version, not of Christmas, but of an earlier Pagan winter solstice festival. And… are you ready for this?... The Rabbis of the Talmud seem to support that claim!Join Rabbi Fohrman as he confronts these uncomfortable questions, diving into two puzzling Talmudic passages and uncovering the true identity of our beloved Hanukkah and its deeply-rooted significance.And when you're done, check out our other great Hanukkah content here.What did you think of this episode? We'd genuinely like to hear your thoughts, questions, and feedback. Leave us a voice message – just click here, click record, and let your thoughts flow. You may even be featured on the show! Into the Verse is a project of Aleph Beta, a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide. For our full library of over 1,000 videos and podcasts, please visit www.alephbeta.org.

Your three regular podcast hosts are back as we continue our deep dive into the Amidah with a blessing that is more like a malediction than a benediction, “against enemies,” and its flipside, “for the righteous.” We do some ancestor empathy work and wrestle with language. Other topics include: theological coattail riding, the Talmudic power couple Bruriah and Rabbi Meir, and of course, holy glue. Who are you dedicating your learning to today? Check out this week's Transcript And Show notes Follow us on facebook and instagram @thelight.lab Support our show! Become a member here, donate here, and please rate, subscribe, and share around.

We all dream, but not all of us remember our dreams, and many of us are puzzled by what dreams might mean. In this program, we'll consider dreams as an "inner GPS system," giving us clues about who we are and who we might become in later life. We'll look at dreams during retirement and coping with illness, as well as dreams about creativity, family relationships, and memories of where we have come on the journey of life, including anticipations of life's end.The dreams shared in this presentation are drawn from an article Rick wrote, "Dreams for the Second Half of Life," and are drawn from many years of conducting dream workshops. As the Talmudic phrase states, "A dream uninterpreted is like a letter unopened."In this episode, you will discover more about how to open and read these nightly letters to ourselves, as well as:Develop an appreciation of dreams as an "inner GPS system"Understand some of the clues dreams give us about who we are and who we may become as we age.Learn more about how to open, read and understand our dreamsAbout Rick Moody:Harry R. (Rick) Moody recently retired as Vice President and Director of Academic Affairs for AARP in Washington, DC. A graduate of Yale (1967), he received his Ph.D. from Columbia University (1973). He is currently a Visiting Professor at Fielding Graduate University in Santa Barbara, California.Dr. Moody is the author of over 100 scholarly articles, as well as many books, including The Five Stages of the Soul, now translated into seven languages worldwide. He was named by Utne Reader Magazine as one of the "50 Visionaries Who Are Changing Your World."Dr. Moody is at work on a new book, Leaving a Legacy: Our Aging Society and Future Generations, focusing on public pensions and environmental protection. He is currently the Board President of Gray Is Green, the National Senior Conservation Corp. Get in touch with Rick Moody:Buy Rick's Book:  https://revolutionizeretirement.com/moody What to do next: Click to grab our free guide, 10 Key Issues to Consider as You Explore Your Retirement Transition Please leave a review at Apple Podcasts. Join our Revolutionize Your Retirement group on Facebook.

Welcome to the Jew and Gentile Podcast. From the Scriptures:   Revelation 1   FOI Equip Classes:   FOI Equip Guest Lecture with David Brog Teacher: David Brog December 1   7:30 PM ET  https://www.foiequip.org Get a free one-year trial subscription to Israel My Glory https://israelmyglory.org/subscribe/   Get Involved with Friends of Israel Gospel Ministry https://www.foi.org/outreach   Financially Support the Jew and Gentile Podcast: gofoi.org/foiequip From the news surrounding Israel and the Jewish People:   UN to mark ‘Nakba Day' - Israel's establishment as catastrophe https://www.jpost.com/israel-news/article-723759?utm_source=jpost.app.apple&utm_medium=share   Netanyahu says he is in charge, Israel will not be run by Talmudic law https://www.jpost.com/israel-news/article-723723?utm_source=jpost.app.apple&utm_medium=share   Germany approves rules to turn down heating, lights this winter https://www.reuters.com/business/energy/german-government-approves-energy-saving-measures-rein-gas-usage-2022-08-24/   Yiddish Word(s) of the Day   Anveyling the removal of a veil or covering from a new monument or work of art as part of a public ceremony.

Are our dreams significant? Do they have predictive value? Should we pay heed to their warnings? The Talmud seems to offer contradictory teachings on this subject, and this will lead us toward two classic approaches to this matter. The Meaning of Dreaming: Talmudic Perspectives

On the final episode of Season 3 of The Good Place, Tahani encounters John the gossip columnist, and Eleanor leans on the group as Chidi decides he needs to erase his memories of her when Simone arrives in the new experiment. On the podcast, Elliot Goldberg and Jon Spira-Savett return to the theme of friendship – through their experiences as “architects” in schools and camp, and revisiting a Talmudic-era teaching about what friends do for each other's life and moral development. Click here for show notes.

Torah 193: the power of a person's mind/thoughtsTorah 194: Rabeinu speaks about honor and gives us a beautiful parableTorah 195: G-d relieves us in our distress Torah 196: Not being obstinate/close minded in our prayersTorah 197: Lashon Hara blemishes humility Torah 198: Movement after prayer Torah 199: Saving oneself from the punishment of widowhoodTorah 200: Why Tzadikim today are wealthyTorah 201: Crying out in prayer during Pesach, charity, epilepsy…Torah 202: The smaller your intellect, the more you desire honorTorah 203: Knowing the status of the Divine Presence through the conversations of womenTorah 204: The charity one gives to the Talmudic scholar…

In this episode, Karen looks at a Talmudic narrative about a sinning rabbi for guidance on how to think/talk about rabbis and leaders who are accused of sexual abuse. She then interviews Nechama Munk, a social worker who specializes in trauma and sexual abuse. They shine a light on the complexities of the process of victims speaking out and in the hopes of bringing about constructive conversations in our communities. The Kislev podcast is sponsored by Eli Mandelbaum and family in loving memory of Rabbi Abraham Mandelbaum (הרב אברהם דוד בן שמואל) on what would have been his 84th birthday. Sign up here to receive this podcast to your inbox.If you are enjoying this podcast, please consider sponsoring an episode for $36/₪120 here.

A listener asks why we pray facing east, and the answer lies somewhere along this episode's meandering path through Talmudic disagreements, shifting historical meanings, and a discussion of sacred place. Visit our website to ask us questions at xaihowareyou.com and call or Text the Talmud Hotline at 401-484-1619 and leave us a voicemail. Support us on patreon at patreon.com/xaihowareyou. Follow us on twitter @xaihowareyou and @miss_figured. Music by Ben Schreiber.

Dr. Susan Weissman delivers a thorough examination of particular areas of Sefer Hasidim by Rabbi Yehuda HaHasid. In her book titled 'Final Judgment and the Dead in Medieval Jewish Thought', she presents how influential this book was on Jewish culture, who was Rabbi Yehuda HaHasid, how accepted his book was at that time, and how it impacts Ashkenazi Jewry today. In her book, she compares and contrasts the Talmudic treatment of the dead and afterlife to its treatment in Sefer Hasidim, as well as the Christian influence on it. Chazal were no strangers to using the dead in their didactic tales and anecdotes, most famously with Eliyahu HaNavi appearing to numerous Sages. However, in Sefer Hasidim this phenomenon takes on a whole new meaning and dimension. What are the differences between the Talmud and Sefer Hasidim in their portrayal of the dead appearing to the living, and what are the reasons for these differences? We explore this in depth. Also, the idea that the "sinful dead" come back to earth as punishment for their sins is completely absent in Talmudic literature, yet in Sefer Hasidim this phenomenon is introduced to us in numerous passages which details their returning in earthly form and even posing a danger to the living. This phenomenon is completely absent in earlier Talmudic literature. Additionally, the Talmudic Sages viewed the cemetery as a place devoid of sanctity, and the living were forbidden from observing the commandments in the presence of the dead buried there. Sefer Hasidim, on the other hand, portrays Jewish burial sites in a way that reflects the notion of a cemetery as a holy space. Lastly, in regard to sin, penance and purgation, a very unique picture emerges in Sefer Hasidim. More than any other area in the book, it is in these matters in where it veered away from, if not contradicted Chazal in such a blatant fashion. What was the Rabbinical attitude towards sin and penance in contrast to Sefer Hasidim? And to go even more in depth, it seems that the cultural influence in these matters were highly specific. Dr. Weissman explains that it's not popular Christianity which fueled Rabbi Yehuda HaHassid's ideas in these matters, but rather it was a very localized and specific influence of an early medieval pre-purgatorial penitent tradition that still persisted in Germano-Christian society of his day. If you thought vampires, werewolves, and zombies play no part in Judaism, think again. The relevance of this episode is that it alerts us that foreign, harmful ideas do in fact creep into our tradition (even from well-meaning people) and therefore we must be diligent in our studies and committed to returning to fundamentals.

On this week's episode I speak to two massive talmidei chachamim from two very different places. Maran Shlomo Amar & Rabbi Hershel Schachter talk about the love of Torah. I also talk to R' Elyada Goldwicht who is revolutionizing how people connect to Torah on another level!     Rabbi Hershel Schachter, a noted Talmudic scholar, has had a distinguished career with the Rabbi Isaac Elchanan Theological Seminary (RIETS) for nearly 50 years. He is the Rosh HaYeshiva of Yeshiva University and a leading gadol in the United States.       Maran Shlomo Amar is the former Sephardic Chief Rabbi of Israel. He served in the position of Rishon LeZion from 2003 to 2013. Since 2014, he currently serves as the Sephardic Chief Rabbi of Jerusalem. He is a leading gadol in Israel.       Geared specifically for your busy 21st century lifestyle, Semichat Chaver is changing the world. Founded by Rav Elyada Goldvicht, the Semichat Chaver Program (SCP) is an innovative, fast-paced, interactive halacha learning program. With material specifically designed to be easily imparted to your family, every shiur includes thought-provoking questions and a dedicated segment on the philosophical meaning behind the topic on hand.     Upon successfully passing a written exam, every member will personally receive Bal-Habatim Semicha from HaRav Zalman Nechemia Goldberg, Chief Rabbi Shlomo Amar, and Harav Herschel Schachter.       Join the fastest growing practical halacha chabura in the world: https://www.semichaschaver.com/       ** SPONSOR LINKS **       ► JOWMA: Your Health is Your Greatest Investment.   There's no reason in 2022 that you need to be in the dark. And some of the most talented doctors and healthcare professionals in our community are here to help!       Go listen to the JOWMA podcast here: https://plinkhq.com/i/1500215343?to=page   And call their hotline 24/6 at 929-4-GEZUNT       Find out more here: https://jowma.org/     ► 24Six.app is almost here!     Welcome to the new era of Jewish Entertainment! We are a few days away from launching the first fully kosher and filterable first-class Jewish Entertainment Platform, called 24Six. Music, Videos and Podcasts. On demand. 100% kosher. Check out www.24six.app for all the details… it's coming!!   This episode is in memory of: • Shimon Dovid ben Yaakov Shloima • Miriam Sarah bas Yaakov Moshe       Our free call-in-to-listen feature is here: • USA: (712) 432-3489 • UK: 0333-366-0154 • ISRAEL: 079-579-5088     Follow us on social media for more content: • TikTok - https://www.tiktok.com/@livinglchaim • IG - https://www.instagram.com/livinglchaim/ • FB - https://www.facebook.com/livinglchaim • LinkedIn - https://www.linkedin.com/company/livinglchaim • Website - https://www.livinglchaim.com/       Have a specific question? email us hi@livinglchaim.com   WhatsApp us feedback and get first access to episodes: 914-222-5513     If you are interested in sponsoring an episode in memory or refuah shilama of a loved one, please send an email to hi@livinglchaim.com     Lchaim.  

Pastor Andy Davis preached on Mark 7:1-13 exploring the genuine purpose of worship and its three enemies: legalism, traditionalism, and hypocrisy. - SERMON TRANSCRIPT - Turn in your Bibles this morning as we continue our study in the gospel of Mark. We're in chapter 7 now looking at verses 1-13, exposing vain worship and espousing heart worship. One of the greatest issues of the human soul stands in front of us this morning in this text, and that is of genuine worship. Worship from a pure heart, worship that engulfs your soul, worship that is a fragrant offering to your Creator, your God, the lover of your soul—true heartfelt worship. That's what's in front of us here. It's not difficult to make the case that establishing that worship in human hearts is the entire purpose of scripture, of the gospel, of the work of God, and in the original creation and the work of Christ in redemption, the work of the Holy Spirit and regeneration that we human beings created in the image of God, would genuinely worship God from our hearts for all eternity. That's it. And against this precious thing, are three of its greatest enemies, legalism, traditionalism and hypocrisy. Legalism, the belief that God accepts our worship based on how well we keep a set of rules and regulations. In that case, our focus is on ourself and our own performance. Traditionalism, the belief that true worship of God consists in manmade patterns, crafted by human beings generations ago and handed down unchanged from generation to generation. Keeping that tradition, that's the essence of worship. Then there's hypocrisy, putting on a show, a show for God and others when our hearts are actually far from God. The whole thing is false. It's a lie. Hypocrisy. These are the issues in front of us in Mark 7:1-13. "It's not difficult to make the case that establishing that worship in human hearts is the entire purpose of scripture, of the gospel, of the work of God, … And against this precious thing, are three of its greatest enemies, legalism, traditionalism and hypocrisy." Now the setting in Mark's gospel - Jesus has just fed the 5,000 plus women in children. He's walked on water, and then we get a quick summary at the end of chapter 6 of a healing ministry that's comprehensive and mind boggling. But it's just a summary of perhaps as many as thousands of miracles that were done. Miracles mostly of healings, even of people that just touched the hem of his garment who were instantly healed by his power. Jesus, at this moment, it could be argued is at the pinnacle of his temporary popularity. The crowds are swelling with anticipation. In John 6, after the feeding of the 5,000 some of them want to take Him by force and make Him king. They don't really understand who He is or what His kingdom is, but they want to do that. Jesus is a threat to the religious establishment, and a delegation of religious police is sent. Self-appointed investigators, scribes and Pharisees come to observe Jesus and not friendly at all, but to try to find fault with him and shut him down if they can. We see right away in this outline, the legalist charge against Jesus, ceremonial defilement. Look at verses 1-5. The Pharisees and some of the scribes who had come from Jerusalem, gathered around Jesus and saw some of his disciples eating food with hands that were unclean, that is "unwashed!" Mark gives his Gentile audience, probably Romans who didn't understand these things, this explanation. The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders.When they come from the marketplace, they do not eat unless they wash and they observe many other traditions such as the washing of "cups, pitchers, kettles”. So the Pharisees and Scribes ask Jesus, "Why don't your disciples live according to the tradition of the elders instead of eating their food with unclean hands"? They're making a charge against Jesus by means of his disciples breaking tradition through this ceremonial defilement. Who are these Scribes and Pharisees? These were professional legalists. This is a great escalation of conflict with the Jewish authorities. As I said, a delegation is sent from Jerusalem to check Jesus's rising influence and find fault with him if they can to try and find a way to put a stop to Jesus. The Pharisees were a religious party, a group of religious leaders, who had maneuvered their way in Jewish society to the top pinnacle of esteem in terms of their spirituality in their religion. They made the meticulous study of the Law of Moses their top priority and then dispensing rulings and judgements based on that. The Scribes were priests from the temple area whose day-to-day work was that of copying the Law of Moses letter by letter. There weren't printing presses back then, it was all done by hand, and these Scribes were entrusted with the task. But beyond that, they were teachers of the laws that they read and they taught their interpretation of scripture to the people. So Scribes and Pharisees are the religious leaders of the Jewish nation. Both of them are legalists who think that their right standing with God is based on how well they keep the laws of God. They generally thought they kept them just fine. “All these commands I have kept from my youth.” They would say something like that. Furthermore, they accepted the trappings of honor in Jewish society, whether at banquets or in the marketplace or other places. They love that kind of thing. They love to be honored and to have the most important seats of the banquets. That's who they were. What is the origin of their religious legalism? Where did all that come from? We could start with the exile to Babylon. In the exile, the remnant that was exiled was made aware, very plainly, by the ministry of Ezekiel and Jeremiah that it is because they have violated the laws of God for generations that this exile has come. They have broken God's laws and have gone over into idolatry and wickedness. And for this reason, most of them were killed by sword, famine, and plague. A small remnant was exiled to Babylon. Daniel, a godly man, is very aware of this and prays in Daniel 9:11, this prayer, "All Israel has transgressed your law and turned away refusing to obey you. Therefore, the curses and sworn judgments written in the Law of Moses, the servant of God, have been poured out on us, because we have sinned against you". Well, they got it. They got the message. At least Daniel did. And godly exiled Jews like him, understood. When in the course of time under the rule of Cyrus the Great of Persia, a small remnant, 42,000 was allowed to come back and repopulate the Promised Land, Jerusalem. They were committed to the law of God. Even if within a short amount of time there were some of them that intermarried. Ezra and Nehemiah pulled out their hair and were zealous that they would not fall into the same patterns of wickedness that their ancestors had fallen into. Ezra 7:10, it says, "Ezra had devoted himself to the study and observance of the Law of the Lord and to teaching its decrees in laws in Israel". That all sounds good, right? Ezra was a godly man studying God's Word. But in the course of time, patterns of legalism and traditionalism emerged that were very corrupt based on this initial zeal. Schools of religious lawyers developed who spent their full time debating this or that law, trying to nail down exactly what they're supposed to do in every case in life. Scribes and Pharisees were in that heritage. They arose and studied the law more carefully than anyone else and appointed themselves ethical police over to the daily life actions of others. That's a simple answer to the origin of their legalism. Let's go broader and deeper. There's a deeper answer to the origin of legalism. It's just in the wicked, sinful heart of man. We, sinners, want to fix our problems ourselves. We want to save ourselves. Most of us aren't denying there's a problem. Vertically with God, horizontally with others, but we want to solve it. We want to make up our own religion that'll solve it. We want to follow our own rules. We want to be the master of our own fate and the captain of our own souls. Spiritually, we want to save ourselves, and this is true all over the world. Every religion except Christianity is codified self -salvation. Self -salvation, that's what we want to do. Look at Mark 7:7, "They worship me in vain. Their teachings are but rules taught by men". It's a manmade religion. That's the origin of legalism. That's where it's coming from. For Scribes and Pharisees, their highest value is conformity to legal tradition. By the time of Jesus there are well developed schools of rabbis who spent their full time discussing and teaching minutia of the law. A key issue here is that the law of God itself was deemed too complicated for average ordinary people to understand. There's clear evidence of this that these elitists considered the common group of people to be an untrained rebel who could not just read and hear God's law, and get it right. So they needed the Scribes and Pharisees to interpret it. They began to give additional insights, rules and regulations that were beyond the scripture. And so it went, rabbi so and so commenting on rabbi such and such who made observations saying this and that and therefore the other. And it was all written down, this heritage of rabbi this and rabbi that and all this kind of thing. These verbal traditions were erected like a safety fence around the law of God, keeping a safe zone around God's law with the idea being if you keep the tradition of the elders, you're certain to be acceptable to God because we're going beyond what God requires and therefore He must accept you if you just follow our traditions. In the second century AD, the second century after Christ, a Rabbi Yehuda organized the rabbinic teachings that have been passed on into a book called the Mishnah. In time there arose more and more traditions and disputations and statements based on the Mishnah itself, course. Those additional disputations and wranglings over the Mishnah were organized into another book called the Gemara. The Mishnah plus the Gemara together is called the Talmud. Twelve centuries of Jewish rabbis wrangling over originally the Word of God, but mostly over their own traditions. That's the Talmud and it's the authority for most Jews in the world that are religious. They are Talmudic scholars. Now, do you not see behind all of this an astonishingly disparaging attitude toward the Word of God? I. Legalists’ Charge Against Jesus: Ceremonial Defilement What we see in Mark 7 in Jesus' accusation against them came true concerning the Talmud. The Talmud came to be put above the Word of God, far above it. The traditions of men totally supplanted the laws of God. Listen to these statements from the Talmud itself. "The sacred scriptures is like water. The Mishnah is like wine, but the Gemara is aromatic wine". That's a clear hierarchy. The lowest level is the Word of God. What you want to get up is to that beautiful level of the Gemara, or again, "My son give heed to the words of the Scribes rather than to the words of the law". And again, this one, "He who transgresses the words of the Scribes sins more gravely than the transgressors of the words of the law". That's from the Talmud. It's astonishing that the opinions of human beings can take the place of the perfect Word of God. The accusation by the Pharisees and Scribes of Christ is ceremonial defilement. They stood around Jesus and watched him and his disciples eating their meal and they accused him. That’s creepy. They're just standing watching them eat. Verse 5, "Why don't your disciples live according to the tradition of the elders instead of eating their food with unclean hands"? Mark, as we said, gives us this detailed backstory about these comprehensive traditions. Let's read again, verse 3-4, “The Pharisees and all the Jews. . .”, see that? Everybody's doing this stuff. The Pharisees have won the day. Everybody's following this. The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. When they come from the marketplace, they do not eat unless they wash, and they observe many other traditions such as the wash and cups, pitchers, kettles, et cetera. This is an elaborate, carefully developed system of ritual washings that covered almost every area of life mandated by the elders in their traditions. Notice clearly their accusation is not that Jesus and his disciples are violating the law of God. They're not even thinking about that because it's not stated anywhere in the Law of Moses. You're not going to find it. There are not these washings laid out in the Law of Moses. This is all human tradition. Now don't misunderstand. This has nothing to do with germs. It's not like if only they had that hand cleanser stuff that kills 99.99% of all the germs. If they had that, we wouldn't have this problem. It has nothing to do with germ theory, which didn't come until Louis Pasteur and all that. That's not what we're dealing with here. Not at all. This is about religion. If you don't wash like this, you're not acceptable vertically to God. That's their charge. II. Jesus’ Charge Against Legalists: Arrogance over God’s Word What's Jesus' charge against the legalists? Now it goes back. Arrogance over God's Word. Let's reverse the order that Jesus takes. Let's not walk through it in the order in the text. Let's go later and then work back. Let's address their arrogance over God's Word and then get to the deeper issue of worship. First, their arrogance concerning God's Word. Verse 7, "Their teachings are but rules taught by men, manmade rules concocted from the imaginations and morals and thoughts of men without the Holy Spirit”. Verse 9, "And he said to them, you have a fine way of setting aside the commands of God in order to observe your own traditions". In other words, you make a regular habit of doing this. You are continually doing this. You're setting aside God's Word to observe your own manmade traditions. This is a habit you have. I believe Jesus is being sarcastic here. The Greek word kalos is, "Well, you're really good at this. You're fine at this. You have developed this skill to a high level. There's a level of sarcasm here you're really good at. You do this well. You're experts at this evil thing of setting aside God's Word to favor your traditions.” Then Jesus gives a case study, a clear example. Look at verses 10-13, "For Moses said, ‘Honor your father and mother and anyone who curses his father or mother must be put to death’. But you say that if a man says to his father or mother, ‘Whatever help you might otherwise have received from me is corban,’ that is a gift devoted to God, then you no longer let him do anything for his father or mother. Thus, you nullify the Word of God by your tradition that you have handed down.” Then He expands it in verse 13, the very end of the phrase of today's reading, "And you do many things like that". In other words, this is just one case. You do this all the time. This is a serious attack on the Word of God. Notice how Jesus clearly contrasts tradition with God's Word. Matthew's account makes it even sharper. Matthew 15:5, "For God said, honor your father and mother and anyone who curses his father and mother must be put to death". But you say . . ..” I mean, that's about as clear as it gets, “ for God said, but you say.”That's the whole system that we're dealing with here. The whole system of legalism and traditionalism was a serious attack in the Word of God. Legalism is fundamentally adding to and subtracting from the Word of God because you think there's something wrong with it. They added requirements that God did not give and thereby they overturned the requirements that God did give. What is this case study about the practice of corban? It has to do with the habit or the practice of corban, a gift devoted to God. Sometime before Jesus, generation before, the rabbis decided that if any Jewish man, let's say had a sum of money or a possession or even all of his money or all of his possessions, and he put somewhat of a fence around it and called it corban, he still owns it, it’s still his, but he designates it a gift devoted to God. Then it's off limits for anything else, including using it to help aging parents in their old age, caring for them financially. This concept became a nasty loophole through which people drove huge ox carts.It is nowhere found in scripture, but just something they made up. The fundamental issue here when it comes to the Word of God is the sufficiency and the clarity of scripture. The legalist is adding new laws because he feels God's laws are insufficient to get the job done for a good life on earth. “We need some additional help here. God missed some things and furthermore , it’s not clear. So you need us, the expert teachers, to explain stuff to you. You'll never get it because you're an unwashed rebel. You need us.” It's impugning the clarity of God's Word. Either way, do you not see the breathtaking arrogance towards scripture, toward the Word of God? This is exactly why God condemned this very practice before it ever came. Many times in Deuteronomy 4:2, "Do not add to what I command to you and do not subtract from it, but keep the commands of the Lord your God, that I give you". That couldn't be clearer. Don't do this thing. Don't add to, don't subtract from. By the way, what does that imply God saying about his Word? It's perfect. You can't make it better by adding or subtracting. Again, Proverbs 35 and 36, it says, "Every word of God is flawless. Do not add to his words or he will rebuke you as a liar". That couldn't be clearer. The whole Bible ends with a warning to not add to or take away from anything in the Book of Revelation, and by extension the whole 66 books of the Bible. Don't add to it. Don't take away from it. Christ in this case study perfectly upholds the law of God as it is written. The example Christ cites is the fifth command of the 10 commandments. 10 commandments came down from on high, came down from the mouth of God, written by the finger of God when God descended in fire on Mount Sinai, and he gave the 10 commandments to the Jewish nation. They come in two tables, a vertical table, the first four commandments, love the Lord your God with all your heart, soul, mind and strength sums it up vertically. Then you got horizontally. Love your neighbors as yourself. The first of the horizontal table, other people, is honor your father and mother. The concept here is a child born into a family must learn to submit gladly to parental authority. Honoring is something you do in your heart. And out of that heart flow is a pattern of obedience, a pattern of delighted obedience from child to parent that is foundational to all the other horizontal relationships they'll live in the rest of their lives. They've got to learn this from the start. The two commandments specifically to children are honor and obey. Honor your father and mother, treat them with respect in your heart, and then obey [Ephesian 6:4]. That's it. Now honoring, it goes far beyond lip service and all that. It's just a state of heart. It's giving esteem a high place in your mind and heart to your parents. Christ upholds the authority of parents over their children, and He even goes so far as to cite the death penalty concerning parents. He said, "Anyone who curses his father or mother must be put to death”[ Exodus 21:17]. When new parents bring home a little child, an infant from the hospital, being instruments of God that they will at the right time, understand this commandment and live it out, that's central to parenting. It's not because you're so great, I'm a parent, you're not so great. But it's because they need to understand God is behind this and saying it to them and they must. There's so much disrespect from child to parent and God doesn't coddle it at all. Jesus says it's worthy of death. Thanks be to God that Jesus died on the cross to take away the death penalty for us sinners.This is a serious matter. So Christ is extremely distressed with the Scribes and Pharisees, their arrogant handling of the perfect Word of God. III. Jesus’ Deeper Charge: Hypocrisy in Worship But let's get to the deeper charge. The deeper charge is hypocrisy in worship. You have to go back in the text for that. Look at verse 6-7, "Isaiah was right when he prophesied about you hypocrites, as it is written, these people honor me with their lips, but their hearts are far from me. They worship me in vain. Their teachings are but rules taught by men” [ Isaiah 29:13]. These people honor me with their lips, but their hearts are far from me. Isaiah in his day, exposed a problem among his own countrymen that's still with us today, hypocrisy in worship. Seven centuries before Jesus was born, Isaiah begins his prophecy with an expose on the Jewish hypocrisy and formalism in their religious machinery. It was running like a machine, talking about the animal sacrificial system and the temple and the cycle of three festivals and daily animal sacrifice. It was a big machine going on in Isaiah's day and in Isaiah 1:11-14, this is what God says about it, "The multitude of your sacrifices, what are they me, says the Lord. I have more than enough of burn offerings of rams and of the fat of fated animals. I have no pleasure in the blood of bulls and lambs and goats. When you come to appear before me who has asked this of you, this trampling of my courts. Stop bringing meaningless offerings. Your incense is detestable to me. New Moons, Sabbaths and convocations, I cannot bear your evil assemblies. Your New Moon festivals and your appointed feast my soul hates. They become a burden to me. I'm weary of bearing them”. And yet they're all commanded in the Law of Moses to be done. What's the problem? Hypocrisy. They don't feel it in their hearts. It's just a machine that's running week after week, year after year, as in Isaiah's day, so in Christ's day with the Scribes and Pharisees and may I say, as in Christ's day, so in our day. We're a very religious country. We drive by so many churches to get to this church. Many of them are filled with people, very religious. But here's the question, is it possible that the scathing critique Jesus gave, "These people honor me with their lips, but their hearts are far from me. They worship me in vain" is true of us today. So what is this issue of hypocrisy? What is hypocrisy? A hypocrite is a person who acts righteous when they're not, let's say, or a person who says one thing and does another. They don't practice what they preach. Claiming to have moral standards to which they don't actually conform. The word “hypocrite” is literally a Greek word brought straight over pretty much letter for letter into the English. It means “an actor”. The Greek word meant an actor. You remember the symbol of dramatic arts? You have the two masks, the smiley mask and the sad mask. That symbol, those masks were things that those Greek actors would hold in front of their faces, happy or sad, that kind of thing. They're actors in a drama. They play this role, but they don't feel any of it. It's just a show which they do for the audience. Now in our culture, we give a very high place to actors and actresses. We ask their opinions on the economy. It's incredible, these people, we can well applaud their talents and skills at acting. It's really quite remarkable. You can watch the same individual in multiple movies and the same person is playing a, I don't know, a homeless street person in one movie and a Nobel Prize winning physicist in another and a president in another, and then a captain of a sailing vessel in another. You may say,”Wow, how do they do it"? Their range as actors is incredible. I've often wondered what it would be like to be married to a really skillful actor. I mean, in real life. You see all their movies and all the same faces that they're giving you when they're expressing love or whatever they've given to other people in a movie. Would you ever be secure in that relationship? I mean, do you really love me or is this just like that scene in that movie back then? I don't know what you're doing. Maybe that's why so many of those marriages don't last very long. Is any of it real? The Scribes and Pharisees played at being righteous. They played at it, but their hearts were far from God. God was never their audience. Jesus said it plainly. Matthew 23, "Everything they do is done for others to see". He said in Matthew 23, "You are like whitewashed tombs, which look beautiful on the outside, but inside they're full of dead men's bones and everything unclean. In the same way, on the outside you appear to people as righteous, but inside you're full of hypocrisy and wickedness”. What is hypocrisy in worship? It's acting reverent when you're not. So what is it? What is true worship? What are we talking about? Is it not a heart aflame with the glory of God? A mind captivated by God's nature, captivated by God's great actions and history? God's nature, his power, his compassion, his tenderness, his mercies, his holiness, his righteousness? And all of his great achievements in creation and in the Exodus and the history of Israel and then especially in Jesus, his life, his death, his resurrection? Is this not true worship? But a hypocrite doesn't feel any of this. It's not genuine. None of that moves the needle really. "What is true worship? … Is it not a heart aflame with the glory of God? A mind captivated by God's nature, captivated by God's great actions and history?" Now along with this issue of hypocrisy comes the problem of traditionalism. Look at verse 3, "The Pharisees and all the Jews do not eat unless they give their hands the ceremonial washing, holding to the tradition of the elders". Again, verse 5, "The Pharisees and teachers of the law ask Jesus, ‘Why don't your disciples live according to the tradition of the elders instead of eating their food with unclean hands?’” And then again, verse 7, "They worship me in vain, their teaching are but rules taught by men". Three different times it's tradition, tradition, tradition. Traditionalism. What is traditionalism? How is it different than traditions? Are they related? Traditionalism I believe, is elevating a past pattern to a level of religious permanence equal to or even superior to the Word of God. That's traditionalism. It's belief in the traditions, and that they can never be changed. I think somewhat, it's like trying to recapture a beautiful spiritual moment for all time by the outward trappings that were around it at the time, like some things happened and that was awesome. And from then on, we'll do those some things like it's a scientific experiment and then you'll get the spiritual moment that way. I remember hearing a story of a one local church that decades and decades ago had an amazing Sunday. The word of God was preached powerfully.The spirit of God is poured out in power and a revival broke out in that church. Many people were weeping, falling down, crying out and genuine work happened in their lives. The closing hymn that day was “Spirit of God Descend upon my Heart.” It’s a great hymn. So for the next 50 years, they played that song at the end of every worship service in that church. One day a courageous worship leader changed it and played a different song. It took incredible courage. That's traditionalism. It's like there's this beautiful butterfly and then you capture it in acrylic like a paperweight and just put it down there heavily and it's not going to move. It's not alive. That's traditionalism, imposing that moment as a rule for future generations to follow. Now, there is an essential place for tradition. Tradition means just that which is handed on. We need a respect for church history. We need a respect for the past. We need to know we are not the first generation of Christians. Lots of stuff was worked out before us and has been passed on and we're not reinventing the wheel every time. We Americans, we love what's hot and cutting edge and trending and all that sort of stuff. Often that's poured over into our worship over the last 25 years. What's hot and trendy is what we’re looking for, and there isn't a respect for a tradition. IV. True Worship versus Traditionalism But there's a difference between tradition and traditionalism. Doctrines have been handed down to us from the apostolic era. Paul says very plainly in 1 Corinthians 15:1-4, "What I received, I passed onto you as a first importance that Christ died for our sins according to the scriptures, that he was buried, that he was raised on the third day, according to the scriptures". The word “I passed on” in the Latin is “traditio”. That's where we get the English for “tradition.” It's handed down. There’s nothing wrong with that. There's nothing wrong with a lot of things being handed down, but there are manmade rituals and patterns that get encrusted and then are given equal if not greater authority to the Word of God. Now that's traditionalism and that's what's going on here. What then is true worship? Three key observations. Number one, it's not manmade, but it's initiated by God. It's revelation and response. God reveals, we respond. Remember Peter's confession of Jesus. "You are the Christ, the Son of the living God". And Jesus said, "Blessed are you, Simon, son of Jonah, for this was not revealed to you by man, but by my father in heaven". Do you hear that? Revealed by God, Peter responds. That's all. Worship is that way. It starts with God, He reveals and then we respond. Secondly, it's not based on human rules and regulations, but based on the Word of God. Where is the record of God's revelation? Only one place, here in the Bible. Our job is to study the scriptures and then worship flows from our understanding of God is revealed in the scripture. That's where it comes from. So it's based on the Word of God. Thirdly, it's not hypocritical, but it's a reflection of a heart that's truly drawn after God. Drawn close to God. Verse 6, "These people honor me with their lips, but their hearts are far from me". True worship is a heart drawn close to God based on the Word of God, and it involves awe, reverence, fear, wonder, amazement, tears, shouts of joy, exaltation, surprise, astonishment. It's a rich array of feelings. But before any of them is truth. Truth first, then the feelings and then the outward actions. That's what true worship is. That's not hypocrisy. IV. Application Now, as we close today, I want to just focus on this one statement, this one key issue. Look at verse 6, “These people honor me with their lips, but their hearts are far from me". I want to ask you, is that true of you today or not? "These people honor me with their lips, but their hearts are far from me". Let me turn it around and let's say I hope for a large percentage of you it's not true today. If it’s not true as you sat here, as you stood here for worship, then you ought to thank God for your salvation. You ought to thank God for the work done in you by the Holy Spirit of God. He worked in you to take out your heart of stone and give you a heart of flesh that is sensitive and responsive to God. No, not perfectly, but you do love him and you do yearn to please him. You can't wait to go to heaven and you're hungry to know more about him. That's who you are. If that's all true of you, praise God. God has saved you through the work of Christ and the cross and by the Holy Spirit. But let's turn it back. What if it is true? What if it's true that you're honoring God with your lips, with your outward behavior, but your heart is actually far from God? One of two things is true. One is that you may not be a Christian, you’re not born again. Could be that you could say to me, "I'm actually not claiming to be a Christian. I came here today because a friend invited me". The point is your heart, is far from God. That's why Jesus came. He came to seek and to save lost people like you and like I was. He came to go get us and bring us to God. To bring us to God. He came to shed his blood on the cross for all of the many transgressions you've committed while your heart was far from God, to pay for it all in his own blood. And God raised him from the dead to show that that payment was accepted. I'm just crying out to you, and I'm saying don't let it be the case even later today or next week, that your heart is far from God. Suppose that this is a true statement of you, but you actually are a Christian. It happens to all of us. What's gone on is you become distracted by earthly circumstances. Could be physical pain on your part or a loved one. It could be a financial difficulty. It could be that the worries of this life and the deceitfulness of wealth and the desires for other things is alluring and distracting you and your heart are from God, and maybe even you've been in a habit of playing at your Christianity. The text is standing over you today to plead with you to repent, to acknowledge that you're not loving Jesus with the same love you used to have, that your heart's been drifting from him, and the Lord is standing in front of you now, pleading with you to repent and to come back to God and to live openly and honestly and passionately for him. Close with me in prayer. Father, we thank you for the time we've had to listen to these words. Thank you for Jesus courage and boldness in telling the truth. Lord, as the psalmist said very plainly in Psalm 1:39, "Search me oh God, and know my heart. Try me and show me if there's any offensive way in me, show it to me and lead me in the way of everlasting". God, we don't want to be hypocrites. We want to be genuine followers of Christ. So please work in us by your redeeming grace. We love you. We praise you. We thank you. In Jesus' name. Amen.

Finally, listener questions return! This week: Talmudic insults, arguments, and lessons about distrusting the government. Anarchism, communism, friendship and ostriches all make an appearance. Visit our website to ask us questions at xaihowareyou.com and call or Text the Talmud Hotline at 401-484-1619 and leave us a voicemail! Support us on patreon at patreon.com/xaihowareyou. Follow us on twitter @xaihowareyou and @miss_figured. Music by Ben Schreiber.

Today's Talmud pages, Ketubot 100, 101, and 102, give us a crash course in naming names. Rabbi Dovid Bashevkin joins us with some insights into how the rabbis of the Talmud used names to honor loved ones and pass down tradition. Why are there no Talmudic rabbis named Moses? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay and Quinn Waller. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Sara Fredman Aeder, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

We're taking another vacation week, so here's replay of a patron episode. We'll be back next week! Michael has a Talmudic tale that nearly passes the Bechdel test! It features fake bread, smoke, nosy neighbors, miracles, and a humble guy who (maybe) sustains the world by only eating carobs. Visit our website to ask us questions at xaihowareyou.com and call or Text the Talmud Hotline at 401-484-1619 and leave us a voicemail! Support us on patreon at patreon.com/xaihowareyou. Follow us on twitter @xaihowareyou and @miss_figured. Music by Ben Schreiber.

CW// sexual assault/r*peWhat do Talmudic texts about vaginal bleeding and sexual assault tell us about how the rabbis perceived women's humanity and subjectivity? Is a true gender-egalitarian halakha even possible?This is the second part of an interview. Listen to part one here.Dr. Rebecca Kamholz holds a PhD in rabbinics from Yale University. Her areas of focus are gender theory and legal texts about women in the Babylonian Talmud. Her dissertation, Virginity in the Babylonian Talmud: Sex, Identity, and Epistemology, focused on legal and cultural questions around the definition and verification of virginity in the Talmud. Special thanks to our executive producer, Adina KarpView a source sheet for this episode here.Keep up with Interleaved on Facebook and Twitter.Music from https://filmmusic.io"Midnight Tale" by Kevin MacLeod (https://incompetech.com)License: CC BY (http://creativecommons.org/licenses/by/4.0/)

On The Good Place, the group arrives at the Good Place and encounters Gwendolyn and the Good Place committee, and Tahani tries to help Janet and Jason deal with the revelation about their prior relationship. On the podcast, Leora Kling Perkins and Jon Spira-Savett explore, apply, and wonder about the Talmudic concept of “righteous in one's generation”, which is initially suggested in a discussion judging Noah's action in the terrible world that preceded the biblical Flood story. If standards really are relative to the times, is there a way to know how demanding they should be? Click here for show notes.

Today's Talmud page, Ketubot 71, delivers a strong reminder that our family is at the heart of our religious life. Rabbi Dovid Bashevkin joins us to unpack the wisdom of the rabbis and explain what it can still teach us moderns today. What is the one Talmudic marriage advice you can't afford to ignore? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay and Quinn Waller. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Sara Fredman Aeder, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's Talmud page, Ketubot 64, dwells on the different ways men and women experience sexual desire. Rabbi Dovid Bashevkin joins us to shed light on this touchy subject, and explain why that great Talmudic scholar, Larry David, channeled the spirit of the ancient rabbis surprisingly well in one iconic episode of Seinfeld. What can you learn about men and women by visiting a brothel? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay and Quinn Waller. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Sara Fredman Aeder, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's Talmud pages, Ketubot 51 and 52, deal with the difficult question of the captive woman. Rabbi Dovid Bashevkin joins us to explain this particular thorny predicament, and how it teaches us an inspiring lesson about love and self-sacrifice. What was the real-life historic case of a woman kidnapped that was deeply debated by Talmudic scholars? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay and Quinn Waller. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Sara Fredman Aeder, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's Talmud page, Ketubot 50, asks the question teachers and parents have been pondering since time immemorial: Should we be sweet to our kids? Or harass them until they study properly? Producer Darone Ruskay joins us with some tales from the front lines of parenting two terrific twins, and shares some Talmudic tips to making sure your children are self-motivated and happy. How do you get those 12-year-olds to practice their guitars? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay and Quinn Waller. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Sara Fredman Aeder, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's Talmud page, Ketubot 42, teaches us that when it comes to particularly thorny questions, we've no choice but putting in the time it takes to figure them out. Rabbi Dovid Bashevkin joins us to explain this fundamental Talmudic principle, and extoll the virtues of patience in the life of the mind. Why do some conundrums require more time to explore than others? Listen and find out. Like the show? Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay and Quinn Waller. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Sara Fredman Aeder, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's Talmud page, Ketubot 35, reminds us that you can't put a price on human life. Rabbi Dovid Bashevkin joins us to talk about the ancient Talmudic approach to murder, and how the rabbis made sure human life was valued above all else. What can modern-day lawmakers learn from this traditional system of justice? Listen and find out. Like the show? Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay and Quinn Waller. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Sara Fredman Aeder, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices