Podcasts about tzadok

Does each generation get less spiritually sensitive? What is the original source for the idea of "Yeridos Hadoros" -- the decline of the generations -- and in what ways are we experiencing a reversal of that idea? Explore the deeper meaning of Lag Ba'Omer, a teaching from R' Tzadok about the ascent of the generations and why there is an unprecedented spiritual attunement to the deepest parts of Torah. To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.

This daf is sponsored anonymously. "May the passion of our daily learning be a zechut that we see more and more miracles in the coming days." The Gemara discusses a case involving a daughter of a kohen who commits adultery. Rabbi Yishmael interprets the phrase "she disgraces her father" to mean that her actions affect the respect normally given to her father as a kohen, since children's behavior reflects on their parents. People may even say to the father, "Cursed is the one who gave birth to and raised her." Regarding the death penalty by burning, the Mishna clarifies that it wasn't performed by surrounding the person with clusters of branches and lighting them on fire. Instead, the condemned person was executed by having molten lead poured down their throat. There was a debate about how to open the person's mouth: The Sages advocated strangling them until their mouth opened, while Rabbi Yehuda suggested using tongs, concerned that strangling might cause death by suffocation rather than the required death by burning. The source for this method of execution is debated. Rav Matna derives it from Korach's punishment, while Rabbi Elazar points to the death of Aharon's sons (Nadav and Avihu). Both bring textual evidence showing internal burning, though they disagree on each other's interpretations. When asked why the method isn't derived from the burning of bull offerings outside the Temple, the Gemara explains that execution by burning shares more similarities with the cases of Korach and Aharon's sons. Rav Nachman adds that the principle of "love your neighbor as yourself" requires choosing the quickest and least painful method of execution. The Gemara provides background on these biblical cases: Nadav and Avihu were punished for discussing their anticipated succession of Moshe and Aharon's leadership and wishing for Aharon and Moshe to die so they could lead. As for Korach, he gained followers by providing food, leading to flattery from the people. This caused respected Torah scholars to be diminished in Korach's eyes, ultimately leading to their downfall as they followed his rebellion. A relevant case is cited where Rav Chama bar Tovia executed a kohen's daughter by burning her with branches. Rav Yosef points out two errors: the correct method is pouring molten lead down the throat, and capital punishment cannot be carried out when the Temple is no longer in existence. Rabbi Elazar ben Tzadok attempted to justify external burning by citing a case he witnessed, but this was rejected for two reasons in different versions: either the court was composed of Sadducees who misunderstood the law, or Rabbi Elazar ben Tzadok's testimony was invalid because he was too young at the time. How can the two versions be reconciled? The Mishna discusses decapitation by sword: How was it performed? Since this method was used by gentiles, doesn't it violate the prohibition against following their practices? What is its scriptural source? From where do we learn those who receive this punishment? Similar questions are posed about death by strangulation: How was it performed and how do we learn that adulterers receive this punishment? 

This daf is sponsored anonymously. "May the passion of our daily learning be a zechut that we see more and more miracles in the coming days." The Gemara discusses a case involving a daughter of a kohen who commits adultery. Rabbi Yishmael interprets the phrase "she disgraces her father" to mean that her actions affect the respect normally given to her father as a kohen, since children's behavior reflects on their parents. People may even say to the father, "Cursed is the one who gave birth to and raised her." Regarding the death penalty by burning, the Mishna clarifies that it wasn't performed by surrounding the person with clusters of branches and lighting them on fire. Instead, the condemned person was executed by having molten lead poured down their throat. There was a debate about how to open the person's mouth: The Sages advocated strangling them until their mouth opened, while Rabbi Yehuda suggested using tongs, concerned that strangling might cause death by suffocation rather than the required death by burning. The source for this method of execution is debated. Rav Matna derives it from Korach's punishment, while Rabbi Elazar points to the death of Aharon's sons (Nadav and Avihu). Both bring textual evidence showing internal burning, though they disagree on each other's interpretations. When asked why the method isn't derived from the burning of bull offerings outside the Temple, the Gemara explains that execution by burning shares more similarities with the cases of Korach and Aharon's sons. Rav Nachman adds that the principle of "love your neighbor as yourself" requires choosing the quickest and least painful method of execution. The Gemara provides background on these biblical cases: Nadav and Avihu were punished for discussing their anticipated succession of Moshe and Aharon's leadership and wishing for Aharon and Moshe to die so they could lead. As for Korach, he gained followers by providing food, leading to flattery from the people. This caused respected Torah scholars to be diminished in Korach's eyes, ultimately leading to their downfall as they followed his rebellion. A relevant case is cited where Rav Chama bar Tovia executed a kohen's daughter by burning her with branches. Rav Yosef points out two errors: the correct method is pouring molten lead down the throat, and capital punishment cannot be carried out when the Temple is no longer in existence. Rabbi Elazar ben Tzadok attempted to justify external burning by citing a case he witnessed, but this was rejected for two reasons in different versions: either the court was composed of Sadducees who misunderstood the law, or Rabbi Elazar ben Tzadok's testimony was invalid because he was too young at the time. How can the two versions be reconciled? The Mishna discusses decapitation by sword: How was it performed? Since this method was used by gentiles, doesn't it violate the prohibition against following their practices? What is its scriptural source? From where do we learn those who receive this punishment? Similar questions are posed about death by strangulation: How was it performed and how do we learn that adulterers receive this punishment? 

A Yartzheit Seuda for Reb Tzadok and a Siyum on Nazir

Parshat Ki Teze: We are living in a constant batttle!!! Why did Reb Aryeh Levine Zt”l suffer so much?!?! How to be a “Ben sorer umore” in 2020??!? Reb Tzadok Ztl's greatest “Tikun” of all time!!!

Harav Yussie Zakutinsky Shlita

Harav Yussie Zakutinsky Shlita

Today, I'm speaking with Micah Kissling, who is part of MY HOUSE MINISTRIES. Micah, his wife, and his children live the farm life in the Midwest of America. He comes from a family of 9 siblings – six brothers and three sisters. Micah grew up in a home with daily Bible teachings and lessons. But like many people, he also had many questions that needed answers, answers that he found after he learned to examine scripture and test everything, holding on to what is true while letting go of false doctrines and so many debilitating traditions of men. Micha observes and follows the calendar paradigm established by the House of Tzadok in the Dead Sea Scrolls. However, he has a beautiful and unique perspective on how we should relate to all the household of faith and the Tzadokite calendar and how it applies to us in our everyday lives. Give him your ears for 50 minutes and see if his ideas resonate. Perhaps you will also get some of your questions answered. This is Real Israel Talk Radio, Episode 156.

Please, feel free to send a text message here and give us feedback. Also, you may send a text msg or leave voicemail (425) 550-6670Today, I'm speaking with Micah Kissling, who is part of MY HOUSE MINISTRIES. Micah, his wife, and his children live the farm life in the Midwest of America. He comes from a family of 9 siblings – six brothers and three sisters. Micah grew up in a home with daily Bible teachings and lessons. But like many people, he also had many questions that needed answers, answers that he found after he learned to examine scripture and test everything, holding on to what is true while letting go of false doctrines and so many debilitating traditions of men. Micha observes and follows the calendar paradigm established by the House of Tzadok in the Dead Sea Scrolls. However, he has a beautiful and unique perspective on how we should relate to all the household of faith and the Tzadokite calendar and how it applies to us in our everyday lives. Give him your ears for 50 minutes and see if his ideas resonate. Perhaps you will also get some of your questions answered. This is Real Israel Talk Radio, Episode 156. Support the Show.

Send us a Text Message.In this program, we will speak about Exodus 19:5-6, the Melchizedek link to the New Covenant Book of Hebrews chapters 6-8, and the exchange of the Levitical law for the higher and more superior Melchizedek law of the King/Priest Messiah. We will also look into the naming and birth of Yochanan or John the Baptist in Luke Chapter 1 as well as the significance of the ministry of John or Yochanan "the Baptist" and his immersion of Yeshua in the Jordan in Matthew 3:13 and how it relates to the ministry of Elijah in Malachi Chapters 3-4, who was a prophet divinely appointed to announce the restoration of all things before the coming of Messiah who must restore the fallen tent or Tabernacle of the House of David. Our discussion will also examine the context of Matthew 15:24-25 as it speaks about a Canaanite Woman and the bread that falls from the Master's Table. Further, we will also look into Galatians 3:19, which concerns a reference to the law of the Levitical Priesthood and how this speaks about the Melchizedek priesthood calling in light of the Spirit and Power of Elijah.Among the many religious issues of the Jewish people during the late Second Temple Period, a major point of conflict was about the festival and civil calendars of Judaism. Understanding this brings a further disclosure about the Priestly House of Tzadok in light of the 1947 discovery of the Dead Sea Scrolls in the nearby caves of the Qumran area in the State of Israel.  Support the Show.

From the sefer רסיסי לילה

We read from the Hebrew text of Psalm 110:4 - "Yehovah has made AN OATH and will He will not be comforted [with any other decree], “You are a Cohen or Priest forever through The WORD of Melchizedek.” English translations usually express this as “The Order of Melchizedek,” but based on the context of Psalm 110:4, it is not about a religious or spiritual group, order, or society.The Hebrew root supporting "The Order" of Melchizedek is D-V-R (Dalet-Vet-Resh), which is about Yehovah's SPEECH or WORD. Therefore, I am suggesting that we should understand “the Order of Melchizedek” not as some kind of religious order but rather as a COMMAND and OATH from the WORD of Yehovah delivered to the nation through Yehovah's messengers of Heaven who made regular visits to the House of the Sons of Tzadok at Qumran. This very well might explain one of today's Jewish Orthodox Songs of the Sabbath - “Shalom Aleichem.”  Could the lyrics of this song for the Sabbath Day have come from the early first-century Zadokite believers in Yeshua who were known to be associates and supporters of the Prophets, Priests, and Judges of the House of Tzadok? Is it possible that this song inadvertently slipped past the ancient Rabbinic censors and, through Rabbinic tradition, managed to make it into the weekly liturgy of today's Judaism?Today, we will also ask why Paul wrote the words of Colossians 2:16-19. And also, why Yeshua said to Nicodemus in John 3, The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit. Nicodemus answered and said to Him, “How can these things be?”Yeshua answered and said to him, “Are you the Teacher of Israel and do not know these things?"These matters and so much more will be addressed in this study of the Qumran Zadokites.This is Episode 143 and PART 29 in a series of studies about the Qumran Zadokites, the New Covenant or "New Testament" writings, and Judaism.Support the show

We read from the Hebrew text of Psalm 110:4 - "Yehovah has made AN OATH and will He will not be comforted [with any other decree], “You are a Cohen or Priest forever through The WORD of Melchizedek.” English translations usually express this as “The Order of Melchizedek,” but based on the context of Psalm 110:4, it is not about a religious or spiritual group, order, or society. The Hebrew root supporting "The Order" of Melchizedek is D-V-R (Dalet-Vet-Resh), which is about Yehovah's SPEECH or WORD. Therefore, I am suggesting that we should understand “the Order of Melchizedek” not as some kind of religious order but rather as a COMMAND and OATH from the WORD of Yehovah delivered to the nation through Yehovah's messengers of Heaven who made regular visits to the House of the Sons of Tzadok at Qumran. This very well might explain one of today's Jewish Orthodox Songs of the Sabbath - “Shalom Aleichem.”  Could the lyrics of this song for the Sabbath Day have come from the early first-century Zadoite believers in Yeshua who were known to be associates and supporters of the Prophets, Priests, and Judges of the House of Tzadok? Is it possible that this song inadvertently slipped past the ancient Rabbinic censors and, through Rabbinic tradition, managed to make it into the weekly liturgy of today's Judaism? Today, we will also ask why Paul wrote the words of Colossians 2:16-19. And also, why Yeshua said to Nicodemus in John 3, "The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit. Nicodemus answered and said to Him, “How can these things be?” Yeshua answered and said to him, “Are you the Teacher of Israel and do not know these things? These matters and so much more will be addressed in this study of the Qumran Zadokites. This is Episode 143 and PART 29 in a series of studies about the Qumran Zadokites, the New Covenant or "New Testament" writings, and Judaism.

Beginning around 150 years before Yeshua, the Pharisee was called a Hasid because the Hebrew term means a “loyalist.” In other words, Pharisees were political and religious loyalists supportive of the family dynasty of the Hasmoneans. The Tzadokim, or Sadducees, relates to the term Zadok, which was a different group of priests not related to the Sons of the House of Tzadok at Qumran. It appears from surviving documents of the time that they took their name from Zadok, an early disciple of Antigonus of Sokho in Judea. He produced a faction of disciples who called themselves Tzadokim. With today's episode of Zadokite studies, we will focus on much of the specific Zadokite terminology that is associated with the Zadokite supporters and allies of Jerusalem who called themselves "The Way" (see Acts 24:15-16). This is the same group that Sha'ul or Paul came out of while en route to Damascus of Qumran. His story is found in the Book of Acts 9. With your readings in the "New Testament," you will recognize much of this terminology: Sons of Light Belial vs. Sons of Darkness The Elect or Chosen Ones Teacher of Righteousness or Justness Angels and Angelic visitations The New Covenant The Holy Spirit and Walking in the Spirit vs. the reasoning and logic of the Rabbis. The Temple or Tabernacle and the Human body Prophecy and spiritual gifts Measurements of Heaven, Earth, and Elohim citing Length, Depth, Breadth, Width, and Height. The Knowers of Kingdom Mysteries Justice vs. Injustice Evil vs. Good The Pit, She'ol, and the Shadow of Death The festival calendar of the Pharisees and Temple Priests vs. the festival calendar of the Priestly Zadokites. Zadokite lessons on these themes make up the body of Zadokite teaching traditions, which I believe are the traditions that Paul refers to in 1 Corinthians 11:2. Join us for this summary of the rise, fall, and rising again of the Sons of Tzadok through Melchizedek/Yeshua, Yehovah's King and Priest of the Heaven's City of Shalem, also called the Kingdom of Heaven (Genesis 14:18). This is Real Israel Talk Radio, Episode 142, and PART 28 in the teaching series about the history of the House and Sons of Tzadok at Qumran.

Beginning around 150 years before Yeshua, the Pharisee was called a Hasid because the Hebrew term means a “loyalist.” In other words, Pharisees were political and religious loyalists supportive of the family dynasty of the Hasmoneans. The Tzadokim, or Sadducees, relates to the term Zadok, which was a different group of priests not related to the Sons of the House of Tzadok at Qumran. It appears from surviving documents of the time that they took their name from Zadok, an early disciple of Antigonus of Sokho in Judea. He produced a faction of disciples who called themselves Tzadokim.With today's episode of Zadokite studies, we will focus on much of the specific Zadokite terminology that is associated with the Zadokite supporters and allies of Jerusalem who called themselves "The Way" (see Acts 24:15-16). This is the same group that Sha'ul or Paul came out of while en route to Damascus of Qumran. His story is found in the Book of Acts 9. With your readings in the "New Testament," you will recognize much of this terminology:Sons of LightBelial vs. Sons of DarknessThe Elect or Chosen OnesTeacher of Righteousness or JustnessAngels and Angelic visitationsThe New CovenantThe Holy Spirit and Walking in the Spirit vs. the reasoning and logic of the Rabbis.The Temple or Tabernacle and the Human bodyProphecy and spiritual giftsMeasurements of Heaven, Earth, and Elohim citing Length, Depth, Breadth, Width, and Height.The Knowers of Kingdom MysteriesJustice vs. InjusticeEvil vs. GoodThe Pit, She'ol, and the Shadow of DeathThe festival calendar of the Pharisees and Temple Priests vs. the festival calendar of the Priestly Zadokites.Zadokite lessons on these themes make up the body of Zadokite teaching traditions, which I believe are the traditions that Paul refers to in 1 Corinthians 11:2.Join us for this summary of the rise, fall, and rising again of the Sons of Tzadok through Melchizedek/Yeshua, Yehovah's King and Priest of the Heaven's City of Shalem, also called the Kingdom of Heaven (Genesis 14:18).This is Real Israel Talk Radio, Episode 142, and PART 28 in the teaching series about the history of the House and Sons of Tzadok at Qumran. Support the show

What we know is that the Levitical Sadducees were not legally of the bloodline of Aaron to Eleazar to Phinchas to Tzadok. Rather, they were more likely of the line of Aaron's son Ithamar, whose priestly line ended in the days of King Solomon, but they continued seeking priestly legitimacy going back to the days of the Hasmoneans. Consider that they held prominent political and religious appointments that were NOT the rightful and true House of Tzadok in the days of King David. When Stephen said, “Which of the prophets did your fathers not persecute,” this appears to refer to the Hassidim (Pharisees) or religious loyalists belonging to the religious arm of the Hasmoneans in the years 140 – 50 BCE, which was precisely the time when the Priests of the House of Tzadok were being exiled, executed, and stripped of their ancient spiritual authority. This further validates the House of Tzadok as prophets because they themselves claimed ongoing divine revelation through the Holy Spirit in all their teachings. When Yeshua revived Lazarus from the dead on the fourth day, it seems that he legitimized the eternal authority of the Genesis 14:18 High Priest and King Melchizedek. With the resurrection of Lazarus (Elazar), it appears to be Yeshua's declaration that he was Melchizedek who was reviving the Zadokite Priesthood originating with Melchizedek, which was then given to Aaron who passed down his authority to Elazar, to Phinehas, to Zadok, to John the Baptist and finally made complete in and through Yeshua. By believing in Yeshua, we inherit a position among the Sons of Tzadok in the exalted priestly line of Melchizedek through Yeshua, the King, and Priest of Shalem (Genesis 14:18). With Elazar's resurrection on the Fourth Day, this looks like an allusion to the Malachi 4:2 (Hebrew: 3:20) prophecy of the Angel or Messenger of Yehovah - Melchizedek - who comes with healing in his wings as Tzadok ("Righteousness") on DAY 4, which is precisely what the Priests of Zadok believed. The story of the fourth-day resurrection of Elazar powerfully appears as a teaching allusion to the Kingdom of Heaven - Shalem, and the resurrection of the Great King – Melchizedek, who is King and Priest of that city spoken of in the Book of Revelation, a city called the New Jerusalem (Revelation 3:12 and 21:2), which is why the Zadok festival calendar was so important to the House of Tzadok (and should likewise be important for all of us too). Between the Hasmoneans and Yeshua, the Zadokites were considered as good as dead as they were replaced by a new political and religious system controlled by the Hassidim (Pharisees) and Tzadokim (Sadducees).  In the meantime, the House of Tzadok lived out their Prophetic Priestly lives in the Qumran area, "outside the camp,” which is what is written in the Book of Hebrews 13:13-14. Join us for this concluding summary of the rise, fall, and rising again of the Sons of Tzadok through Melchizedek/Yeshua, King and Priest of Shalem (Genesis 14:18). This is Real Israel Talk Radio, Episode 141, and PART 27 in the teaching series about Yeshua's last Passover week chronology and the history of the House and Sons of Tzadok.

What we know is that the Levitical Sadducees were not legally of the bloodline of Aaron to Eleazar to Phinchas to Tzadok. Rather, they were more likely of the line of Aaron's son Ithamar, whose priestly line ended in the days of King Solomon, but they continued seeking priestly legitimacy going back to the days of the Hasmoneans. Consider that they held prominent political and religious appointments that were NOT the rightful and true House of Tzadok in the days of King David. When Stephen said, “Which of the prophets did your fathers not persecute,” this appears to refer to the Hassidim (Pharisees) or religious loyalists belonging to the religious arm of the Hasmoneans in the years 140 – 50 BCE, which was precisely the time when the Priests of the House of Tzadok were being exiled, executed, and stripped of their ancient spiritual authority. This further validates the House of Tzadok as prophets because they themselves claimed ongoing divine revelation through the Holy Spirit in all their teachings.When Yeshua revived Lazarus from the dead on the fourth day, it seems that he legitimized the eternal authority of the Genesis 14:18 High Priest and King Melchizedek. With the resurrection of Lazarus (Elazar), it appears to be Yeshua's declaration that he was Melchizedek who was reviving the Zadokite Priesthood originating with Melchizedek, which was then given to Aaron who passed down his authority to Elazar, to Phinehas, to Zadok, to John the Baptist and finally made complete in and through Yeshua. By believing in Yeshua, we inherit a position among the Sons of Tzadok in the exalted priestly line of Melchizedek through Yeshua, the King, and Priest of Shalem (Genesis 14:18). With Elazar's resurrection on the Fourth Day, this looks like an allusion to the Malachi 4:2 (Hebrew: 3:20) prophecy of the Angel or Messenger of Yehovah - Melchizedek - who comes with healing in his wings as Tzadok ("Righteousness") on DAY 4, which is precisely what the Priests of Zadok believed. The story of the fourth-day resurrection of Elazar powerfully appears as a teaching allusion to the Kingdom of Heaven - Shalem, and the resurrection of the Great King – Melchizedek, who is King and Priest of that city spoken of in the Book of Revelation, a city called the New Jerusalem (Revelation 3:12 and 21:2), which is why the Zadok festival calendar was so important to the House of Tzadok (and should likewise be important for all of us too).Between the Hasmoneans and Yeshua, the Zadokites were considered as good as dead as they were replaced by a new political and religious system controlled by the Hassidim (Pharisees) and Tzadokim (Sadducees).  In the meantime, the House of Tzadok lived out their Prophetic Priestly lives in the Qumran area, "outside the camp,” which is what is written in the Book of Hebrews 13:13-14. Join us for this concluding summary of the rise, fall, and rising again of the Sons of Tzadok through Melchizedek/Yeshua, King and Priest of Shalem (Genesis 14:18).This is Real Israel Talk Radio, Episode 141, and PART 27 in the teaching series about Yeshua's last Passover week chronology and the history of the House and Sons of Tzadok.Support the show

Avi ben Mordechai here. Shalom! You are tuned into Real Israel Talk Radio. Today's show is  “Why I Exchanged My Christmas Tree for a Menorah,” a special edition 2023 teaching hosted by my wife Suzanne.Suzanne will share with you some of her thoughts about the tradition of Christmas and the Christmas Season. All of what Suzanne will speak about today is easily verified from documented history and so, it is really nothing new. I asked Suzanne to present her perspective growing up in South Africa with the annual family celebration of Christmas because, like many of you, it was something that she had to grow out of, leaving behind a lot of memories linked to the event. But she knew that she had to move forward with her spiritual walk in the New Covenant of Yeshua. You will hear more about this on today's program, along with what Christmas means and how, over time, crept into Christian culture and has remained so for a very long time.After listening to this special program, if you wish to hear more on various topics of interest, from time to time, Suzanne hosts an encouragement program for women called THE SWAG WAY – an acronym for Suffering Women Alive for God. If you wish to hear more from Suzanne, you can also send her a message on her Facebook Page, THE SWAG WAY.I'm Avi ben Mordechai, and Yah willing, I'll be back next time to finish up my multipart teaching series about the Rise and Fall of the Zadokites, the Tzadok Calendar, and Yeshua's Last Passover Week Chronology details along with a summary of those events that historically have influenced Judaism down to this very day. See you next time for the next podcast, Episode 141, and PART 27 on Yeshua's last Passover Week Chronology, and a bit of a closing history lesson about the historical rise and fall of the House of Tzadok.This is Real Israel Talk Radio. Shalom!Support the show

Avi ben Mordechai here. Shalom! You are tuned into Real Israel Talk Radio. Today's show is  “Why I Exchanged My Christmas Tree for a Menorah,” a special edition 2023 teaching hosted by my wife Suzanne. Suzanne will share with you some of her thoughts about the tradition of Christmas and the Christmas Season. All of what Suzanne will speak about today is easily verified from documented history and so, it is really nothing new. I asked Suzanne to present her perspective growing up in South Africa with the annual family celebration of Christmas because, like many of you, it was something that she had to grow out of, leaving behind a lot of memories linked to the event. But she knew that she had to move forward with her spiritual walk in the New Covenant of Yeshua. You will hear more about this on today's program, along with what Christmas means and how, over time, crept into Christian culture and has remained so for a very long time. After listening to this special program, if you wish to hear more on various topics of interest, from time to time, Suzanne hosts an encouragement program for women called THE SWAG WAY – an acronym for Suffering Women Alive for God. If you wish to hear more from Suzanne, you can also send her a message on her Facebook Page, THE SWAG WAY. I'm Avi ben Mordechai, and Yah willing, I'll be back next time to finish up my multipart teaching series about the Rise and Fall of the Zadokites, the Tzadok Calendar, and Yeshua's Last Passover Week Chronology details along with a summary of those events that historically have influenced Judaism down to this very day. See you next time for the next podcast, Episode 141, and PART 27 on Yeshua's last Passover Week Chronology, and a bit of a closing history lesson about the historical rise and fall of the House of Tzadok. This is Real Israel Talk Radio. Shalom!

Yeshua (Jesus) was known in his time by three titles: 1. The Word made Flesh (John 1:14) 2. Melchizedek, King of the Celestial Kingdom of Shalem (Acts 22:14, John 18:36, i.e., The Kingdom of Heaven) 3. Melchizedek, Eternal Priest of the Kingdom of Shalem (Genesis 14:18 and Psalm 110:1-4) From Genesis 14:18 to Daniel 9:24 to Revelation 21:2-3, the message remains the same because Yeshua is the same yesterday, today, and forever (Hebrews 13:8). With today's podcast, Episode 139, and Part 26 in this series about Yeshua and the House of Tzadok, we will learn more about the Qumran community of priests and what they understood concerning the coming New Covenant as it relates to Daniel 9:24 and Exodus 19:6. It is not just about maintaining an inheritance of integrity among the Sons of Tzadok. This is also about the Sons of Light who came to be called by other terms such as "Members of the Covenant," A Community of the Faithful," and "Associates of an Everlasting Society." Today, we will learn more about the Kingdom of Heaven (Matthew 4:17, meaning the Kingdom of Shalem), the priesthood "Crown" of Exodus 28:36-38, and the credit that we have as Sons of Tzadok through Melchizedek (Romans 4:5-6, 21-22; Hebrews 13:9-11). This 50-minute episode is jam-packed with lots of biblical references that will keep you busy in your biblical study of the History of the House of Tzadok. Join us for Real Israel Talk Radio, Episode 139, and Part 26 in my closing series of studies on the last Passover Week Chronology and Timeline of Yeshua.

Yeshua (Jesus) was known by three titles: 1. The Word made Flesh (John 1:14)2. Melchizedek, King of the Celestial Kingdom of Shalem (John 18:36)3. Melchizedek, Priest of the Kingdom of Shalem (Genesis 14:18)From Genesis 14:18 to Daniel 9:24 to Revelation 21:2-3, the message remains the same because Yeshua is the same yesterday, today, and forever (Hebrews 13:8).With today's podcast, Episode 139, and Part 26 in this series about Yeshua and the House of Tzadok, we will learn more about the Qumran community of priests and what they understood concerning the coming New Covenant as it relates to Daniel 9:24 and Exodus 19:6. It is not just about maintaining an inheritance of integrity among the Sons of Tzadok. This is also about the Sons of Light who came to be called by other terms such as "Members of the Covenant," A Community of the Faithful," and "Associates of an Everlasting Society." Today, we will learn more about the Kingdom of Heaven (Matthew 4:17, meaning the Kingdom of Shalem), the priesthood "Crown" of Exodus 28:36-38, and the credit that we have as Sons of Tzadok through Melchizedek (Romans 4:5-6, 21-22; Hebrews 13:9-11). This 50-minute episode is jam-packed with lots of biblical references that will keep you busy in your biblical study of the History of the House of Tzadok. Join us for Real Israel Talk Radio, Episode 139, and Part 26 in my closing series of studies on the last Passover Week Chronology and Timeline of Yeshua. Support the show

Within the priestly line of Tzadok, there were several well-known priests, according to Nehemiah 11:11, which included such personalities such as Jeremiah the Prophet (Jeremiah 1:1) and Ezra the Priest/Scribe (Ezra 7:1-5). Previously, I focused on the priestly line of Aaron and how it came to be established through his firstborn son, Eliezer, who passed on his elected authority to Pinchas, who then passed his authority on to Tzadok  (1 Chronicles 24:3 and Nehemiah 12:4) as he was the chosen priest for the House of Solomon, the Son of David. Further downline, according to Luke 1, Zecharias was chosen by lot to offer incense in the House of Yehovah. But remember, only those of the House of Tzadok were permitted for the job according to 1 Chronicles 23:13 and Numbers 4:16, and recall that Zecharias was called "righteous" and "blameless." Zecharias and Elisheva brought a son into the world who was named Yochanan or John.  But why did the Angel Gabriel tell Zechariah to name his yet unborn child Yochanan or John? There appears to be a connection to the last known and legitimate high priest in the line of Aaron, dating to around 175 BCE. The priest was called in Greek Onias III, but according to the Scroll of Ben Sirach Chapter 50, Verse 1, his name in Hebrew was Yochanan HaCohen (“Yochanan the Priest”), corresponding to the abbreviated name "Honi." In naming the child Yochanan or John, it connected the earthly Zadokite priesthood of John the Baptist to the last known and legitimate Zadokite priesthood of Yochanan (Onias III) just before the whole Zadokite line was removed from their Temple service about 50 years before the birth of Yeshua. Through John the Immerser, the nearly broken Zadokite priesthood of Earth was given legitimacy to the Melchizedek/Zadokite line of Heaven,  establishing an eternal connection to Melchizedek/Yeshua (Genesis 14:18) to Daniel 9:24. Join us for Real Israel Talk Radio, Episode 138, and Part 25 in my series on the last Passover Week Chronology and Timeline of Yeshua.

Within the priestly line of Tzadok, there were several well-known priests, according to Nehemiah 11:11, which included such personalities such as Jeremiah the Prophet (Jeremiah 1:1) and Ezra the Priest/Scribe (Ezra 7:1-5). Previously, I focused on the priestly line of Aaron and how it came to be established through his firstborn son, Eliezer, who passed on his elected authority to Pinchas, who then passed his authority on to Tzadok  (1 Chronicles 24:3 and Nehemiah 12:4) as he was the chosen priest for the House of Solomon, the Son of David. Further downline, according to Luke 1, Zecharias was chosen by lot to offer incense in the House of Yehovah. But remember, only those of the House of Tzadok were permitted for the job according to 1 Chronicles 23:13 and Numbers 4:16, and Zecharias was called "righteous" and "blameless."  Zecharias and Elisheva brought a son into the world who was named Yochanan or John.  But why did the Angel Gabriel tell Zechariah to name his yet unborn child Yochanan or John? There appears to be a connection to the last known and legitimate high priest in the line of Aaron, dating to around 175 BCE. The priest was called in Greek Onias III, but according to the Scroll of Ben Sirach Chapter 50, Verse 1, his name in Hebrew was בֶּן יוֹחָנָן הַכֹּהֵן (“Yochanan the Priest”), corresponding to the abbreviated name "Honi." In naming the child Yochanan or John, it connected the earthly Zadokite priesthood of John the Baptist to the last known and legitimate Zadokite priesthood of Yochanan (Onias III) just before the whole Zadokite line was removed from their Temple service about 50 years before the birth of Yeshua. Through John the Immerser, the nearly broken Zadokite priesthood of Earth was given legitimacy to the Melchizedek/Zadokite line of Heaven,  establishing an eternal connection to Melchizedek/Yeshua (Genesis 14:18) to Daniel 9:24. Join us for Real Israel Talk Radio, Episode 138, and Part 25 in my series on the last Passover Week Chronology and Timeline of Yeshua. Support the show

Today's episode continues our study of the well-known House of Tzadok (the "Zadokites") as it relates to the life of Yeshua, Hebrew Scripture, and the New Covenant. Recall from Hebrew Scripture a hereditary line that began with Abraham and then to Isaac, to Jacob. Then, through Leah, Jacob's wife, she conceived and gave birth to Levi, which means “attached” or “joined.”  Through her son Levi, a son was born - Kohat. He later produced Amram. Amram added two sons, Moses and Aaron. These two were split into two unique branches, each with special functions. The branch of Aaron came to be established through his sons. They were Eliezer, Itamar, Nadav, and Avihu. These four were set apart to serve as Priests to El Elyon in the Tabernacle. Still, Scripture tells us that Aaron's sons Nadav and Avihu died as a punishment for their rebellion. Then, Aaron's son Itamar later produced sons, establishing the House of Ithamar. Still, due to more rebellion, that house of descendants was forever forbidden to serve in the priesthood, leaving only Aaron's firstborn son, Eliezer, who was chosen to carry on the hereditary line of the Aaronic priesthood. Later, Eliezer passed on his elected authority to Pinchas, who passed it down to a man named Tzadok. He became the chosen priest for the House of David and Solomon. Just before the birth of Yeshua, John (Yochanan), the Son of Zechariah and Elisheva (Luke 1:5), received the Mantle of Zadok authority. He transferred his authority over to Yeshua, son of Miriam and Yosef, but in a way that appears to be an "upline" transfer (kind of like a spiritual loop) which returns to its beginning through the Order of Melchizedek (Genesis 14:18), who was and continues as King Tzadok of the celestial city of Shalem. All who come into the New Covenant by receiving the testimony of Yeshua are then included into the chosen and elected priesthood status of the Order of Melchizedek, at least, according to Exodus 19:5-6, and are therefore called the "Sons of Tzadok" and Yehovah's "Sons of Light." Let's look into this historical line of Tzadok in today's study, Episode 137 and Part 24 in the Chronology of Yeshua's Last Passover Week.

Today's episode continues our study of the well-known House of Tzadok (the "Zadokites") as it relates to the life of Yeshua, Hebrew Scripture, and the New Covenant.Recall from Hebrew Scripture a hereditary line that began with Abraham and then to Isaac, to Jacob. Then, through Leah, Jacob's wife, she conceived and gave birth to Levi, which means “attached” or “joined.”  Through her son Levi, a son was born - Kohat. He later produced Amram. Amram added two sons, Moses and Aaron. These two were split into two unique branches, each with special functions.The branch of Aaron came to be established through his sons. They were Eliezer, Itamar, Nadav, and Avihu. These four were set apart to serve as Priests to El Elyon in the Tabernacle. Still, Scripture tells us that Aaron's sons Nadav and Avihu died as a punishment for their rebellion. Then, Aaron's son Itamar later produced sons, establishing the House of Ithamar. Still, due to more rebellion, that house of descendants was forever forbidden to serve in the priesthood, leaving only Aaron's firstborn son, Eliezer, who was chosen to carry on the hereditary line of the Aaronic priesthood. Later, Eliezer passed on his elected authority to Pinchas, who passed it down to a man named Tzadok. He became the chosen priest for the House of David and Solomon.Just before the birth of Yeshua, John (Yochanan), the Son of Zechariah and Elisheva (Luke 1:5), received the Mantle of Zadok authority. He transferred his authority over to Yeshua, son of Miriam and Yosef, but in a way that appears to be an "upline" transfer (kind of like a spiritual loop) which returns to its beginning through the Order of Melchizedek (Genesis 14:18), who was and continues as King Tzadok of the celestial city of Shalem. All who come into the New Covenant by receiving the testimony of Yeshua are then included into the chosen and elected priesthood status of the Order of Melchizedek, at least, according to Exodus 19:5-6, and are therefore called the "Sons of Tzadok" and Yehovah's "Sons of Light."Let's look into this historical line of Tzadok in today's study, Episode 137 and Part 24 in the Chronology of Yeshua's Last Passover Week.Support the show

With today's episode, we will learn about the well-known House of Tzadok (the "Zadokites") from Hebrew Scripture. We will look at four specific aspects of their collective life as they wrote about it in the Dead Sea Scrolls. We will learn that  The House of Tzadok was not associated with the so-called Community of the Essenes  The House of Tzadok took Hebrew scripture at its face value and believed themselves to be the Elect or Chosen of Yehovah to teach and to judge all the families of Israel The House of Tzadok received divine revelation from the Angel of the Countenance ("Angel of the Face"); this is the One that Genesis 14:10 refers to as "Melchizedek" The House of Tzadok defined the lifeblood of their work within the context of priestly prophets and counterparts to the celestial works of Yehovah's angels in Heaven. This is Episode 136 and Part 23 in this series about the life teachings, death, resurrection, and ascension of Yeshua HaMashiach. Join us for all these details and more on this episode of Real Israel Talk Radio.

With today's episode, we will learn about the well-known House of Tzadok (the "Zadokites") from Hebrew Scripture. We will look at four specific aspects of their collective life as they wrote about it in the Dead Sea Scrolls. We will learn that The House of Tzadok was not associated with the so-called Community of the Essenes The House of Tzadok took Hebrew scripture at its face value and believed themselves to be the Elect or Chosen of Yehovah to teach and to judge all the families of Israel The House of Tzadok received divine revelation from the Angel of the Countenance ("Angel of the Face"); this is the One that Genesis 14:10 refers to as "Melchizedek"The House of Tzadok defined the lifeblood of their work within the context of priestly prophets and counterparts to the celestial works of Yehovah's angels in Heaven. This is Episode 136 and Part 23 in this series about the life teachings, death, resurrection, and ascension of Yeshua HaMashiach. Join us for all these details and more on this episode of Real Israel Talk Radio.Support the show

In this week's episode we discuss Rabbi Ariel Tzadok post called "The Torah of Yeshu HaNotzi versus the Gospel of Jesus Christ." He is featured on the History Channel's Ancient Aliens program and spearheads www.koshertorah.com working with Noachides, Jews and Christians teaching them Jewish concepts. In his post he discusses the following book:"The Jesus Scroll is a best-selling book first published in 1972 and written by Australian author Donovan Joyce. A forerunner to some of the ideas later investigated in The Da Vinci Code, Joyce's book made the claim that Jesus of Nazareth may have actually died aged 80 at Masada[4] near the Dead Sea, site of the last stand made by Jewish zealot rebels against the Roman Empire, after the Fall of Jerusalem and the destruction of the Second Temple. Joyce, an Australian journalist, claimed to have seen a scroll stolen from the Masada excavations. He wrote that it was one of fifteen scrolls discovered during the dig there. His book states that the stolen autobiographical scroll was signed Yeshua ben Ya'akob ben Gennesareth, who described himself as eighty years old and added that he was the last of the rightful kings of Israel. The name when translated into English became Jesus of Gennesareth, son of Jacob. Joyce identifies the author as Jesus of Nazareth. Joyce's book further suggests that Jesus may have survived the crucifixion, was present during the Roman siege of Masada during the Jewish Revolt of 66-74 AD, and that he had married Mary Magdalene and fathered a child with her. Joyce claimed that he attempted to visit Masada in 1964 during the archaeological excavation but was prevented by Yigael Yadin. Joyce further claimed that an anonymous and corrupt archaeologist, "Dr. Grosset", asked him to help smuggle the 'Jesus Scroll' out of Israel that had been discovered during that dig. Joyce says in his book that the scroll was sneaked aboard an airplane by Dr. Grosset, who then most likely took it to Russia to strike a deal with Soviet leaders. Joyce proposed controversial theories concerning the historicity of Jesus that caused outrage among many Christians, and for which he received numerous death threats."(Source: Wikipedia)Mystic-Skeptic Media produces podcasts such as Uncensored Radio Show, Raiders of the Unknown and Jesus The Israelite. In the past 7 years we have featured academics (Amy Jill Levine) , presidential candidates( Howie Hawkins), Commentators (Jay Michaelson) , Advocates (Vanessa Guillen), Scholars(John Dominic Crossan) and Holistic Healers (Rosemary Gladstar). We have taken deep dives on the topics of human trafficking, ancient civilizations, demonology and the occult, social movements, controversial topics and many of the current affairs affecting our society. Join us as as we explore the mystic-skeptic mind space…

Let us examine the biblical terminology often called “First Fruits” or “Bikkurim.” This terminology is often confused with another ceremony called the Omer Wave-Sheaf offering, more accurately referred to in biblical parlance as Reisheet Katzir – Harvest of the First Cutting of the Grain. "First Fruits" is about the scriptural festival of Shavuot or Pentecost. The timing of the festival was understood from Leviticus 23:15-16 and based on two different points of view. 1. The House of the Pharisaic Separatists performed their wave sheaf offering of freshly cut barley on the 16th day of the first chodesh or month. The 16th came to be called Day 1 in the 50-day count of the Omer. Also, their counting of seven weeks of Sabbaths began during the Festival of Matza (Unleavened Bread). 2. The House of Tzadok performed their wave sheaf offering of freshly cut wheat on the 26th day of the first chodesh or month. The 26th came to be called Day 1 in the 50-day count of the Omer. Also, their counting of seven weeks of Sabbaths began at the end of the Festival of Matza (Unleavened Bread). These two conflicting counts are easily resolved in a study of the timeline of Yeshua's 3rd-day resurrection (Matthew 28:1, Mark 16:1-2, Luke 24:1, John 20:1) and 40th-day ascension (Acts 1:3). The chronology of both events is played out based on the following  timelines: The 19th Day of the 1st Month ("Aviv" or "Nisan") after Yeshua's Sabbath resurrection to the 28th Day of the 2nd month is 40 days (Acts 1:3)  The 26th Day of the 1st Month ("Aviv" or "Nisan" = Day 1 of the Omer) to the 28th Day of the 2nd month is the 33rd Day of the Omer (Acts 1:9 - Lag B'Omer). The 2nd Day of the 2nd Month ("Iyar") to the 15th Day of the 3rd month (Shavuot or Pentecost) is the morrow after 7 Sabbaths (Leviticus 23:15-16). We will take a look at all these details on this episode of Real Israel Talk Radio. Join us!

Let us examine the biblical terminology often called “First Fruits” or “Bikkurim.” This terminology is often confused with another ceremony called the Omer Wave-Sheaf offering, more accurately referred to in biblical parlance as Reisheet Katzir – Harvest of the First Cutting of the Grain. "First Fruits" is about the scriptural festival of Shavuot or Pentecost. The timing of the festival was understood from Leviticus 23:15-16 and based on two different points of view. 1. The House of the Pharisaic Separatists performed their wave sheaf offering of freshly cut barley on the 16th day of the first chodesh or month. The 16th came to be called Day 1 in the 50-day count of the Omer. Also, their counting of seven weeks of Sabbaths began during the Festival of Matza (Unleavened Bread). 2. The House of Tzadok performed their wave sheaf offering of freshly cut wheat on the 26th day of the first chodesh or month. The 26th came to be called Day 1 in the 50-day count of the Omer. Also, their counting of seven weeks of Sabbaths began at the end of the Festival of Matza (Unleavened Bread).  These two conflicting counts are easily resolved in a study of the timeline of Yeshua's 3rd-day resurrection (Matthew 28:1, Mark 16:1-2, Luke 24:1, John 20:1) and 40th-day ascension (Acts 1:3). The chronology of both events is played out based on the following  timelines: The 19th Day of the 1st Month ("Aviv" or "Nisan") after Yeshua's Sabbath resurrection to the 28th Day of the 2nd month is 40 days (Acts 1:3) The 26th Day of the 1st Month ("Aviv" or "Nisan" = Day 1 of the Omer) to the 28th Day of the 2nd month is the 33rd Day of the Omer (Acts 1:9 - Lag B'Omer). The 2nd Day of the 2nd Month ("Iyar") to the 15th Day of the 3rd month (Shavuot or Pentecost) is the morrow after 7 Sabbaths (Leviticus 23:15-16).We will take a look at all these details on this episode of Real Israel Talk Radio. Join us!Support the show

Once again, remember that in Pharisaic and Second Temple times, two different festival calendars were operationally running side by side. The Pharisaic and Sadducean traditional sighted moon calendar. One day always advances to the next day, beginning with sunset. The House of Tzadok priestly calculated sevens' solar calendar. One day always advances to the next day, beginning with sunrise. Typically, Matthew 28:1 is interpreted and read precisely as the NKJV presents it: "Now, after the Sabbath, as the first day of the week began to dawn...she (Miriam) came to see the tomb." This said, let's look at what I think is likely being expressed, at least according to the redactor of the Greek text: "But now, at a late hour of the Sabbaths…she (Miriam) was coming to see the tomb."  This is speaking about the arrival time of the women at a late hour while it was still Sabbath, which can only mean one thing; their arrival was according to the Tzadok sunrise-to-sunrise reckoning. Then, we read: "...the dawning (of the morning light) was toward the First of the Sabbaths." Writing the narrative this way strongly mirrors how the Pharisees understood Leviticus 23:15. "And you shall count to yourselves, from the morrow of the sabbath, from the gathering in of your harvest - an Omer, seven sabbaths, complete!" This is about when to start the count of the Omer AND ALSO when to start the count of the seven sabbaths leading up to the Feast of Weeks, called Shavuot or Pentecost. Ultimately, Matthew 28:1, Mark 16:1-2, Luke 24;1, and John 20:1 all embrace a kind of dual timestamp from two different points of view: Pharisaic AND House of Tzadok chronology. But why? I will show you and speak of much more related to Yeshua's last Passover Week timeline of events on today's Real Israel Talk Radio episode, Episode 134, and Part 21.

Once again, remember that in Pharisaic and Second Temple times, two different festival calendars were operationally running side by side. 1)     The Pharisaic and Sadducean traditional sighted moon calendar. One day always advances to the next day, beginning with sunset. 2)     The House of Tzadok priestly calculated sevens' solar calendar. One day always advances to the next day, beginning with sunrise. Typically, Matthew 28:1 is interpreted and read precisely as the NKJV presents it: "Now, after the Sabbath, as the first day of the week began to dawn...she (Miriam) came to see the tomb."  This said, let's look at what I think is likely being expressed, at least according to the redactor of the Greek text: "But now, at a late hour of the Sabbaths…she (Miriam) was coming to see the tomb."  This is speaking about the arrival time of the women at a late hour while it was still Sabbath, which can only mean one thing; their arrival was according to the Tzadok sunrise-to-sunrise reckoning. Then, we read: "...the dawning (of the morning light) was toward the First of the Sabbaths."Writing the narrative this way strongly mirrors how the Pharisees understood Leviticus 23:15. "And you shall count to yourselves, from the morrow of the sabbath, from the gathering in of your harvest - an Omer, seven sabbaths, complete!" This is about when to start the count of the Omer AND ALSO when to start the count of the seven sabbaths leading up to the Feast of Weeks, called Shavuot or Pentecost. Ultimately, Matthew 28:1, Mark 16:1-2, Luke 24;1, and John 20:1 all embrace a kind of dual timestamp from two different points of view: Pharisaic AND House of Tzadok chronology. But why? I will show you and speak of much more related to Yeshua's last Passover Week timeline of events on today's Real Israel Talk Radio episode, Episode 134, and Part 21. Support the show

If we want to understand the timing of Yeshua's Third-Day resurrection, we must first understand how the priestly families of the House of Tzadok ("Zadok") defined a day. For the priestly House of Tzadok (Ezekiel 44:23-24), a 24-hour day was measured from sunrise to sunrise.  For the Pharisee Separatists, a 24-hour day was measured from sunset to sunset. These measurements of the passage of time were two reckoning systems that operated side-by-side at the time of Yeshua's public ministry. Also, to understand the timing of Yeshua's Third-Day resurrection, it is important to recognize how these two religious groups defined the starting and ending dates for the 50 days and 7 Sabbaths Count of the Omer based on Leviticus  23:15. Join us for this two-part podcast in my teaching series, "An Analysis of the Passion Week Timeline of Yeshua's Crucifixion to His Resurrection - PART 20: Event Numbers 25-26. This episode will set the stage to help us better understand the resurrection timing that is reflected in the recorded resurrection narratives of Matthew 28:1, Mark 16:1-2, Luke 24:1, and John 20:1. Support the show

On our podcast today, we'll look at the gospel narratives showing us that it was now early Thursday morning the second day of Unleavened Bread (Aviv 16) according to the House of Tzadok reckoning of the annual festivals BUT according to Judean reckoning, it was Aviv (Nisan) 14 - the Passover Preparation Day (John 19:14). Yeshua was once again brought before Pilate for a SECOND INTERVIEW early in the morning at about 0600 hours. His FIRST INTERVIEW was the day before, on Wednesday morning at about 0600 hours. With today's study, we'll examine what happened to Yeshua after Pilate sent him off to his crucifixion in John 19:17. We will also look at the ritual  "Clean Place" on the Mount of Olives referred to in Hebrews 13:11-13. With today's study, we'll also examine the context of Matthew 23:37-39 when Yeshua said, "You will not see me again until you say, Blessed is He who comes in the Name of Yehovah."  We will learn that this statement is linked to the phrase, "The Teacher of Righteousness" (HaTadik - Qumran Texts 4Q491, 4Q171) and "The Just One" (Acts 3:13-14). Yeshua made a clear reference to this in Matthew 23:10 and Sha'ul or Paul also made a clear reference to this in 2 Corinthians 6:5-7:1. I'll have a lot more to say about all of this on today's podcast episode 131 and PART 18 in our study of the events of Yeshua's last Passover week, which led to his crucifixion and his third-day resurrection.

On our podcast today, we'll look at the gospel narratives showing us that it was now early Thursday morning the second day of Unleavened Bread (Aviv 16) according to the House of Tzadok reckoning of the annual festivals BUT according to Judean reckoning, it was Aviv (Nisan) 14 - the Passover Preparation Day (John 19:14). Yeshua was once again brought before Pilate for a SECOND INTERVIEW early in the morning at about 0600 hours. His FIRST INTERVIEW was the day before, on Wednesday morning at about 0600 hours.With today's study, we'll examine what happened to Yeshua after Pilate sent him off to his crucifixion in John 19:17. We will also look at the ritual  "Clean Place" on the Mount of Olives referred to in Hebrews 13:11-13. With today's study, we'll also examine the context of Matthew 23:37-39 when Yeshua said, "You will not see me again until you say, Blessed is He who comes in the Name of Yehovah."  We will learn that this statement is linked to the phrase, "The Teacher of Righteousness" (HaTadik - Qumran Texts 4Q491, 4Q171) and "The Just One" (Acts 3:13-14). Yeshua made a clear reference to this in Matthew 23:10 and Sha'ul or Paul also made a clear reference to this in 2 Corinthians 6:5-7:1.I'll have a lot more to say about all of this on today's podcast episode 131 and PART 18 in our study of the events of Yeshua's last Passover week, which led to his crucifixion and his third-day resurrection.Support the show

It is often assumed that Yeshua's overnight inquisition was under the auspices of a legal hearing conducted by Annas and his family. Be assured, there was nothing legal about it. The real and legal trial of Yeshua began at sunrise and continued through the bulk of the daylight hours.In the early morning of the fourth day of the week - "Wednesday" - at about 0600 hours on what was the first day of Unleavened Bread (according to the Sons of Tzadok calendar of sevens),  Yeshua's legal "criminal" trial began under Caiaphas and the Jerusalem Sanhedrin in their Chamber of Hewn Stones. After hearing his testimony, the court transferred him to Roman Prefect Pontius Pilatus."Pilate" spoke to Yeshua (John 18) in a FIRST interview and then concluded that he had done nothing deserving of crucifixion. Meanwhile, the collective voice of the Judeans grew louder in protest.  On hearing that Yeshua was from Galilee, Pilate decided to send Yeshua to Herod who happened to be in Jerusalem. Herod mocked Yeshua and then sent him back to Pilate. In the meantime, the legal Jerusalem Sanhedrin conducted more courtroom deliberations and heard more testimony. By sunset, they had already ruled for Yeshua's crucifixion. However, under the Judean Oral Law legal system, the court had to wait until the next day (the following morning) to make their ruling official as it is written in the Mishnah at Sanhedrin IV:1 -In cases of capital law, the court may conclude the deliberations and issue the ruling even on that same day to acquit the accused but must wait until the following day to find him liable (meaning the accused will likely not be acquitted). Therefore, since capital cases might continue for two days, the court does not judge cases of capital law on certain days, neither on the eve of Shabbat nor the eve of a Festival.Therefore, early the next morning on the fifth day of the week - "Thursday" - the second day of Unleavened Bread (according to the Sons of Tzadok priestly calendar reckoning), the Sanhedrin sealed their official ruling and sent Yeshua back to Pilate for a SECOND interview to authorize his crucifixion under Judean court order. Pilate washed his hands in the matter and declared, "Behold the Man!" and Yeshua was led away to his crucifixion at about 0900 hours. Let's learn more about all of this with today's episode 130 and PART 17 in our study of the events of Yeshua's last Passover week, which led to his crucifixion and his third-day resurrection.Support the show

In today's program, we will continue with our study in Event Number 14 and look into the life of Annas also called Ananias or Annas, and his son-in-law Caiaphas as referenced in Luke 3:1 and Luke 16:19-31. A coregency of two high priests was not permitted in biblical law, and yet here we see that both are in fact called "high priests." So, what's up with this? We will also take a deep dive into the timing of Peter's three denials of Yeshua and the two crows of the Rooster. We will study the timing of these Tuesday overnight events announcing Peter's third and final denial of Yeshua with the second crowing of the Rooster happening during Yeshua's transfer from Annas to Caiaphas.  We will learn about three important timestamps: The time is about 0500 hours, nearing sunrise on what we would call Wednesday morning, the first day of Unleavened Bread according to the calendar reckoning of the Sons of Tzadok. The Roman Third Watch of the Night had arrived as it did every night, leading to a 0300 hours blast of a Roman trumpeter (a "Rooster") announcing a change in overnight military guard duty. The Crow of the Rooster also known as the Call of the Man functioned as the Jerusalem Temple's Alarm Clock. This call of the Rooster took place at about 0500 hours, followed by a 0600 hours change of the Judean Temple guard at sunrise. Join us for the lesson today in Episode 129, Part 16, and Events 14-16 in the chronology of Yeshua's last week and Passover event.

In today's program, we will continue with our study in Event Number 14 and look into the life of Annas also called Ananias or Annas, and his son-in-law Caiaphas as referenced in Luke 3:1 and Luke 16:19-31. A coregency of two high priests was not permitted in biblical law, and yet here we see that both are in fact called "high priests." So, what's up with this? We will also take a deep dive into the timing of Peter's three denials of Yeshua and the two crows of the Rooster. We will study the timing of these Tuesday overnight events announcing Peter's third and final denial of Yeshua with the second crowing of the Rooster happening during Yeshua's transfer from Annas to Caiaphas.  We will learn about three important timestamps: The time is about 0500 hours, nearing sunrise on what we would call Wednesday morning, the first day of Unleavened Bread according to the calendar reckoning of the Sons of Tzadok.  The Roman Third Watch of the Night had arrived as it did every night, leading to a 0300 hours blast of a Roman trumpeter (a "Rooster") announcing a change in overnight military guard duty.  The Crow of the Rooster is also known as the Call of the Man. He functioned as the Jerusalem Temple's Alarm Clock. This call of the Rooster took place at about 0500 hours, followed by a 0600 hours change of the Judean Temple guard at sunrise.Join us for the lesson today in Episode 129, Part 16, and Events 14-16 in the chronology of Yeshua's last week and Passover event.  Support the show

With today's program, let's begin with the arresting officers of the Judean High Court recorded in John 18:12 - Then the detachment [of troops] and the captain and the officers of the Judeans arrested Yeshua and bound him. Those who were sent to apprehend Yeshua in the Garden of the Mount of Olives were officers dispatched by the Temple priests and the religious Judeans, sent to arrest Yeshua and deliver him to the religious authorities for breaching Jewish religious laws. These officers of the religious court are referred to in Greek as hyperetes (literally an “under-rower”) – assistants, attendants, helpers, servants to the priestly class – the possible equivalent of what was called a chazzan in the synagogue of Judaism. In Yeshua's time, some among them were also members of a society of religious separatists, scholars, and enforcers of Judean Oral tradition. They pursued a centuries-long struggle against the high priestly sons of Tzadok, who were charged with judging and teaching in the Land based on Ezekiel 44:15-16 and 23-24. But their religious authority was removed by Pharisaic interests among those seeking to democratize the Judean religion. After bringing an answer to this, we will then ask the question, why did Yehudah or Judas identify Yeshua to the Temple priesthood attendants using a kiss? Why does the man John Mark give us this particular story detail? We'll look at this within the context of Psalm 2. We'll also look into the testimony of John Mark, who is mentioned in Acts 15:37, among other places. He was a wealthy young man, scholar, priestly ruler, and scribe. But more so, it appears that he was sympathetic to the cause of the Qumran sons of Tzadok but also worked as an officer of the high court under Annas and Caiaphas. However, at the same time, he was also a secret believer in Yeshua. Join us for the lesson today in Episode 128, Part 15, and Events 12-14 in the chronology of Yeshua's last week and Passover event.  Support the show

Let us read from Matthew 26:20-23. (and also John 13:26). When evening had come, He sat down with the twelve. Now, as they were eating, He said, “Assuredly, I say to you, one of you will betray Me.” And they were exceedingly sorrowful, and each of them began to say to Him, “Master, is it I?” He answered and said, “He who dipped his hand with Me in the dish will betray Me. In this series episode, let's talk about the Passover tradition of dipping. The practice of dipping implies that Yeshua was likely bringing to memory a betrayal event involving Joseph because, in Hebrew, the word for dipping – taval (T-V-L– Tet Vet Lamed)  is, in fact, found in Genesis 37:31 in the story of Joseph's coat of colors, which is dipped into a basin of blood by Joseph's brothers. In the language of John 13:26, the Greek terminology is a bit different. Still, it is related as a word that has a similar meaning to the Hebrew term T-V-L, "taval."  So, the word for dipping in John 13:26 is different from LXX (Septuagint) Greek in Genesis 37:31; they both express similar ideas.   As the brothers of Joseph betrayed him with blood, so another betrayal was now in progress again, but this time, a betrayal of Messiah Yeshua ben Joseph fulfilling the words of Psalm 41:10 (English: v.9). All this looks to be how the House of Tzadok told the story, unlike the Judeans, who essentially skipped over the problem of the retelling of the betrayal story of Joseph and, instead, went straight to the lesson of the Passover redemption from slavery to freedom and the Hebrew nation's hope. In other words, the ancient Judean Seder was (and still is today) more focused on those evil Egyptians and not those evil brothers of Joseph because that might be way too uncomfortable! You will learn more today with this lesson - PART 13 - in this series on the events that shaped the last week of Yeshua's timeline chronology. Support the show

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In this episode of the 18Forty Podcast, we talk to Rabbi Dr. Yosef Bronstein. A deep thinker with scholarship and experience in many areas of Jewish thought, Yosef has a PhD in Talmud, an upcoming book on the Lubavitcher Rebbe, work editing at the Reshimos Shiurim on Kiddushin of Rabbi Joseph B. Soleveitchik, and countless lectures, classes, and students on Talmud, mysticism, and Jewish philosophy. Yosef joins us to talk about R. Avraham Yitzchak HaKohen Kook, whose thought on the history of halacha, the relationship between human and God, and the ascending evolution of Jewish thought are deeply fascinating. How do we make sense of change in our religious systems and laws, and the development of our traditions? Listen now to find out. In this interview, we discuss: - How does Rav Kook think about change in Jewish life and law from the Temple times until today? - How can we work through dissonance between our individual moral sensitivities and the halacha? - Can and should our relationship to Jewish people and law change over time? Yosef Bronstein received rabbinic ordination and a PhD in Talmudic Studies from Yeshiva University. He currently teaches halacha and Jewish philosophy at Michlelet Mevaseret Yerushalayim (MMY) and online for Yeshiva University's Isaac Breuer College. Rabbi Dr. Bronstein is a beloved lecturer, writer, and teacher on topics of Jewish thought, and his book, Engaging the Essence: The Philosophy of the Lubavitcher Rebbe is forthcoming.Interview starts at 25:52Resources:“To the Process of Ideas in in Israel” (LeMehalech HaEideot BaYisrael) by Rabbi Avraham Yitzchak HaKohen KookJewish Thought: A Process, Not a Text by David BashevkinB'Rogez Rachem Tizkor by Dovid Bashevkin Iggrot HaRav Kook - Letter #90 by Rabbi Avraham Yitzchak HaKohen KookMoreh L'Nevuchei HaDor by Rabbi Avraham Yitzchak HaKohen Kook״Derech HaTechiyah״ in Ma'amarei Ha'Reiyah by Rabbi Avraham Yitzchak HaKohen Kook“Chacham Adif M'Navi” in Orot by Rabbi Avraham Yitzchak HaKohen KookIntroduction to Ein Ayah by Rabbi Avraham Yitzchak HaKohen Kook״Tzimaon L'Keil Chai״ in Orot by Rabbi Avraham Yitzchak HaKohen KookWhen God Becomes History: Historical Essays of Rabbi Abraham Isaac Hakohen Kook by Betzalel Naor Progressive Derash and Retrospective Peshat: Nonhalakhic Considerations in Talmud Torah by Rabbi Dr. Yaakov Elman Mevakshei Panekha: Sichot im Ha-Rav Aharon Lichtenstein, In Quest of Your Presence -- Conversations with Rabbi Aharon Lichtenstein by Chaim Sabato

Listener question time! What is tzedek, who is Tzadok, and would we hook up with the wife of Potiphar? The answers are in this episode! Featured: venn diagrams, outfit repeaters, awkward dudes and the 8 levels of charity. 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.

Los científicos han descubierto que siete especies humanoides convivieron con el Homo sapiens durante miles de años. Pero ¿por qué solo sobrevivió el ser humano? ¿Es posible que seamos el fruto de la experimentación extraterrestre? Los partidarios de la teoría de los antiguos astronautas Giorgio A. Tsoukalos, David Childress y William Henry se unen al rabino Ariel bar Tzadok y a la cineasta Caroline Cory para investigar el misterio del genoma humano en un intento por determinar si el hombre es el producto de un experimento alienígena. ¿La prueba irrefutable de que no estamos solos en el universo podría estar oculta en nuestro propio código genético?

How Many Were There?

When Did He Live?

Revisiting: Who can eat terumah? Specifically, the women who may have a relationship with a kohen, in various stages (including pregnancy), or various considerations of his status as a kohen. Plus, Ma'aser Rishon, which is the tithing that goes to the leviim. Can the comparable women re terumah eat ma'aser rishon? Note also that those who are excluded from terumah or ma'aser respectively are called "zarim," strangers. Also, a dispute between R. Akiva and R. Elazar Ben Azariah regarding whether ma'aser rishon is given to the kohen instead of to the levi. Tracing through the dispute entails biblical and rabbinic material, as well as practical example from the time of the sages. Plus, the "proof" from the family of R. Tzadok. Plus, additional probing the respective perspectives of R. Akiva and R. Elazar ben Azariah, given that neither convinces the other, despite support from biblical verses and logic and experience.

"HUNGRY FOR SKINWALKER RANCH": presented by Probing Ancient Aliens! Things get a little mystical - and dare I say: religious - on Season 4, Episode 2 of History's The Secret of Skinwalker Ranch, as rabbi Tzadok makes his triumphant return to Travis Taylor's arms after years of babbling on and on about ancient aliens on some other dumb show. Tzadok sets up a summoning ritual to try and get these paranormal portal-nauts to come say hi and let them know that Fugle's crew means them no harm. Very Hellier…very Miyamoto. Support the show at: PATREON.COM/PROBINGANCIENTALIENS - for exclusive podcasts every month! BLACKHOLESUPPLYCOMPANY.COM - for Probing Ancient Aliens merch and Disc Golf discs and apparel - Now with a physical location inside Cape and Cowl Collectibles in Orange County, CA! (9525 Garfield Ave C, Fountain Valley, CA 92708)

The kohanim are restricted in who they can marry, And only close relatives, they are allowed to bury. The kohanim teach what is holy and pure, Only the family of Tzadok will endure!

A deeper look into Matthew 12:5-7. ...Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless? Yet I say to you that in this place there is One greater than the temple. But if you had known what this means, I desire mercy and not sacrifice, you would not have condemned the guiltlessIt was not Yeshua's disciples who were lawless; that is, they were not disloyal and covenant breakers with Yehovah. In fact, just the reverse. The Pharisaic Religious authorities and the Sadducean Cohanim in the Jerusalem Temple were the true lawless ones. The whole lot of them were effectively illegitimate and Yeshua had something to say about it. The Pharisees were illegitimate as a religious separatist movement of the Jewish nation. They began ruling the nation in the late 1st Century B.C.E. following the years of the post-Hashmonaim period of the Maccabees as Judaism was becoming more and more Hellenistic. The Pharisees began to establish themselves as the only Jewish national-religious body authorized to interpret and teach the Mosaic Law. As for the Sadducean Priests, they too were illegitimate. They earned a reputation among the Jewish people as Temple usurpers through their political appointments to the office of Rulers and Judges NOT divinely approved from the House of Tzadok through Aaron, the brother of Moses. It was this House of Tzadok priesthood who preserved so many of the Dead Sea Scrolls for us. Yeshua insinuated that the Pharisees took on a spiritual role that was not theirs to take. And as far as the Sadducean priesthood was concerned, they had no authorization or rights to function as the nation's Judges and to eat from the Temple sanctuary table loaves of bread referred to as Lechem haPanim (the Showbread). To appreciate the Truth of this lesson from Yeshua one must turn to the story of the Cana'an woman from Tzur and Sidon in Matthew 15:21-28. ...“It is not good to take the Son's Bread and throw to the little dogs...Yes Master, yet even the little dogs eat the crumbs which fall from their masters' table”Also, we must look at Acts 23:1-5. Then Paul said to him, “God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?”Also, we must look at Acts 4:1-3  and 18-20. Now as they (Peter and John)  spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, being greatly disturbed that they taught the people and preached in Yeshua the resurrection from the dead...But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you more than to God, you judge."This is Real Israel Talk Radio Episode 110 and PART 14 in the DSS series. Support the show (https://www.paypal.com/biz/fund?id=23WBKCMBHKDT8/Ancient Roads: Real Israel Talk Radio)

A Gut Voch everybody. There's a Maiseh that a yid once came to the Baal Shem to give a donation for the Beis Medrash and for any poor people that the Baal shem Tov was involved with. So he gives him the envelope full of money and the Baal shem Tov says it's so beautiful to donate such an amount, it'll go to a good cause bezras Hashem, is there anything I can give you in return, do you want a Bracha for anything? The yid says Boruch Hashem I'm good, I don't really need a bracha for anything, I have everything I need. The Baal Shem Tov says, what about your family, do you want a bracha for nachas from your children and health? The yid answers. “Everyone's fine, I'm good to go.”  The Baal Shem Tov says “You know what, if I can't give you a bracha, if you don't need anything like that then maybe you can do me a favor. There's a letter, if you don't mind delivering it for me. He says sure. The Baal Shem Tov goes into the other room, he writes a letter, puts it in an envelope and gives it to this yid. He says I want this to be delivered to Mr. Tzadok, who's the gabbai tzedakah the head of the charity fund in the city of Brodt, one of the neighboring cities. The person doesn't think twice about it and puts it in his coat pocket.  Meanwhile the guy goes back home, forgets about the letter, days, weeks, months even a couple of years go by. Slowly but surely his business takes a turn unfortunately. He begins to lose money to the point where he's mamash broke. He can't explain why but things began to unravel. Things are deteriorating more to the point that he has to sell the assets, his home, his silverware he has no choice. To the point where he was literally selling his own clothes.  One day he looked in the closet to see if there was anything he could possibly sell. He finds this old coat that was tucked away in the closet. He figures it'll be worth something, he takes it out to take a look, empties out the pockets and he finds the letter. It hits him like a ton of bricks, remembering what happened 16 years ago when he was by the Baal shem and everything was going amazing. He remembers vividly that moment where the Baal Shem tov offered to give a bracha and this person is thinking about himself that he was so confident in everything he has,m that everything is set in stone that he wouldn't even take the bracha from the Baal Shem and he's kicking himself.  At the time he didn't think he needed it but we're always hanging by a thread with Hashem fully in control. He remembered this letter and decided to try to do it now. He hitchhikes to the city of Brodt, now a beggar he asks around for a Mr. Tzadok, the gabbai tzedakah. People are looking around at each other and saying Really? This Mr. Tzadok was just appointed today as the Gabbai Tzedakah. This yid thinks it's a coincidence and he asks more about Mr. Tzadok. They tell him that throughout his whole life he was a tailor in the city, nothing major, not wealthy at all but just recently his business began to take a turn in the upside and he became very wealthy and powerful in the city, and just today he was appointed the gabbai tzedakah.  This yid goes to Mr. Tzadok and he tells him, you'll think I'm crazy but 16 years ago the Baal Shem Tov gave me this letter to give to a Mr. Tzadok who is the Gabbai Tzedakah in th city of Brodt. I forgot about it, over the years my mazal turned a lot but now I just remembered this letter and now i'm here. I was told that literally today you became the gabbai tzedakah, here's the letter.  Mr. Tzadok is taken aback, he takes this letter and reads it. This is what was written. I, yisroel Baal Shem Tov am writing to you Mr. Tzadok, and the person I sent as a messenger to deliver this to you is someone who right now is very successful in his business but I'm seeing his mazel is going to turn and he's going to be in desperate need of help. At the time when he delivers this letter you are going to be in a position where...

With today's program, I will address the following points: A) When does a biblical day begin and end in the Bible? Sunset to Sunset OR Sunrise to Sunrise?B) In 2 Chronicles 3:1-2, why did King Solomon begin his work with the House of Yehovah on the First Sabbath of the Seven Sabbaths in the 50-Day Count of the Omer? And did he actually violate the Creator's Sabbath work prohibition of Exodus 31:15-16? C) What is the actual significance of the 50-Day and 7-Sabbath Count of the Omer?  Previously, we studied the following points: 1) But we sailed away from Philippi after the Days of Unleavened Bread. We learned that Sha'ul and his physician friend Dr. Luke left the sailing port belonging to Philippi on the 22nd Day of the first Chodesh or first month. 2) In five days joined them at Troas. We learned that Sha'ul and Dr. Luke arrived in the Roman City of Troas in time to join the believing community there for the 26th Day of the first Chodesh or month. On that 26th Day of the first Chodesh or first month, they began their 50-Day Count of the Omer, the same day that the Qumran House of Tzadok taught their followers based on the Book of Jubilees.3) We stayed seven days. Here, we learned that Sha'ul, Dr. Luke, and the whole Yeshua-believing community of Troas waited until Day 7 in the Count of the Omer, and then on that Seventh Day, which was a weekly Sabbath, they all came together to break bread as we learn from the narrative in Acts 20:7.4) Now, on the first day of the week when the disciples came together to break bread. Here, we learned from this passage that the English translation from Greek is distorted. Literally, from the Greek text, it says: “Now on the One of the Sabbaths, the disciples came together to break bread.”  We learned that this is clearly saying that the Troas community of believers in Yeshua, on that Sabbath, began to number Seven weekly Sabbaths according to the divine command in Leviticus 23:16: “Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to Yehovah.”5) Paul, ready to depart the next day, spoke to them and continued his message until midnight. This tells us that Sha'ul delivered a very long drash or lecture until about 2:00 or perhaps 3:00 in the morning. This is why Acts 20:8 says, “There were many lamps in the upper room where they were gathered together.”Join us for our biblical study today which is a continuation of my series on the Dead Sea Scrolls and the Qumran Community House of Tzadok. This is Real Israel Talk Radio Episode 106 and Part 10. Support the show (https://www.paypal.com/biz/fund?id=23WBKCMBHKDT8/Ancient Roads: Real Israel Talk Radio)

As you likely know, the annual 50-Day Count of the Omer is one of many controversial issues between those who observe the traditional rabbinic lunisolar calendar and those who observe any one of several other counting traditions. The point that I am going to make on this program today is that Sha'ul and his ministry companions were all observing the Dead Sea Scrolls Qumran House of Tzadok 364-day solar calendar. Jewish oral tradition teaches that the 50-Day Count of the Omer begins on the day after the first day of Unleavened Bread or the first day of the Festival of Matza. Since Unleavened Bread always starts on the 15th day of the first month of the biblical new year (see Exodus 12:2), therefore, the 50-Day and 7-Sabbaths Count of the Omer always begins on the 16th day of the first month.Today, we will take a deep dive into Acts 20:2-12 and learn from the narrative that Sha'ul (Paul) and his ministry companions were not observing the official and traditional rabbinic reckoning of the festival seasons. If they were, this would require them to observe the sighted moon as a counting system. Instead, they observed a 364-day solar calendar reckoning, which is pretty evident in the narrative's chronology. To follow the details of this biblical study here is a First Chodesh ("Month") Tzadok calendar link to help you follow along with all the details that I am speaking about. ---> https://zadokway.com/full-calendar-monthly-breakdown/---> https://www.cominghome.co.il/tzadok-solar-calendarsToday, join us for our biblical study in the 50-Day and 7-Sabbaths Count of the Omer in Acts Chapter 20 according to the Dead Sea Scrolls Qumran Community House of Tzadok teachings from the Book of Jubilees. This program is Real Israel Talk Radio Episode 105 and Dead Sea Scrolls Program Part 9 in the Dead Sea Scrolls series. Support the show (https://www.paypal.com/biz/fund?id=23WBKCMBHKDT8/Ancient Roads: Real Israel Talk Radio)

Today, we will look at the testimony of Sha'ul or Paul and his spiritual transformation on the road to Damascus from a rabbinical student of Gamaliel to a Sent One of Mashiach Yeshua and the House of Tzadok. In the Book of Acts chapters 9 and 22, Sha'ul or Paul was sure of what he saw and what he heard while he was traveling down from Jerusalem on the road to Damascus; the desert settlement of the Qumran Community House of Tzadok situated along the northwest shores of the Salt Sea or the Dead Sea. Four known biblical personalities knew the place well: the Prophet Jeremiah, Yochanan (John), the Immerser (the "Baptizer"), the Prophet Isaiah, and the Apostle Paul. Jeremiah 9:2-3. Oh, that I had in the wilderness (aravah)—A lodging place for travelers; that I might leave my people, and go from them! For they are all adulterers, an assembly of treacherous men. And the road of their tongue is their lying bow (Hebrew: keshet; an allusion to corrupting Yah's Covenant of Genesis 9:12-14). They are not valiant for The Truth on the earth. For they proceed from evil to evil, and they do not know me," says Yehovah. Matthew 3:1-2. In those days, Yochanan (John) the Immerser (the "baptizer") came preaching in the wilderness (Hebrew: midbar and aravah) of Judea and saying, "Repent, for the Kingdom of Heaven is near!" Isaiah 40:3. The voice of one crying, "In the wilderness (Hebrew: midbar) prepare The Way of Yehovah; make straight in the desert (Hebrew: aravah) a highway for our God. Acts 9:1-2. Then Sha'ul, still breathing threats and murder against the disciples of Adonai, The Master, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of The Way, whether men or women, he might bring them bound to Jerusalem. Join me on today's program Episode 104 and Part 8 in my Dead Sea Scrolls Qumran Community series, and we will learn more about this place called Damascus, known for the writing of the Dead Sea Scroll Covenant of Damascus CD-B, 4Q267.

Today, we will look at the testimony of Sha'ul or Paul and his spiritual transformation on the road to Damascus from a rabbinical student of Gamaliel to a Sent One of Mashiach Yeshua and the House of Tzadok.In the Book of Acts chapters 9 and 22, Sha'ul or Paul was sure of what he saw and what he heard while he was traveling down from Jerusalem on the road to Damascus; the desert settlement of the Qumran Community House of Tzadok situated along the northwest shores of the Salt Sea or the Dead Sea. Four known biblical personalities knew the place well: the Prophet Jeremiah, Yochanan (John), the Immerser (the "Baptizer"), the Prophet Isaiah, and the Apostle Paul.Jeremiah 9:2-3. Oh, that I had in the wilderness (aravah)—A lodging place for travelers; that I might leave my people, and go from them! For they are all adulterers, an assembly of treacherous men. And the road of their tongue is their lying bow (Hebrew: keshet; an allusion to corrupting Yah's Covenant of Genesis 9:12-14). They are not valiant for The Truth on the earth. For they proceed from evil to evil, and they do not know me," says Yehovah.Matthew 3:1-2. In those days, Yochanan (John) the Immerser (the "baptizer") came preaching in the wilderness (Hebrew: midbar and aravah) of Judea and saying, "Repent, for the Kingdom of Heaven is near!"Isaiah 40:3. The voice of one crying, "In the wilderness (Hebrew: midbar) prepare The Way of Yehovah; make straight in the desert (Hebrew: aravah) a highway for our God.Acts 9:1-2. Then Sha'ul, still breathing threats and murder against the disciples of Adonai, The Master, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of The Way, whether men or women, he might bring them bound to Jerusalem.Join me on today's program Episode 104 and Part 8 in my Dead Sea Scrolls Qumran Community series, and we will learn more about this place called Damascus, known for the writing of the Dead Sea Scroll Covenant of Damascus CD-B, 4Q267.Support the show (https://www.paypal.com/biz/fund?id=23WBKCMBHKDT8/Ancient Roads: Real Israel Talk Radio)

The House of Tzadok biblical priesthood referred to Qumran as Damesek or Damascus. Meanwhile, Paul traveled to Damascus for Jerusalem's illegitimate authorities. He came to arrest many in Yeshua known as “The Way,” charging them for rebellion against Jerusalem's authority. En route, he had an audio-visual experience to change his life and theology forever. Of course, it begs the question: what does “Damascus” have to do with the desert wilderness of Qumran on the northwest shores of the Dead Sea? Consider that perhaps Damascus is a Hebrew language contraction of two terms: 1) doleh = he who draws out, 2) mashkeh = a water source to quench one's spiritual thirst. When put together, the two words relate well to many texts about drawing out water to quench spiritual thirst in a dry and thirsty land. For example: Isaiah 55:1-2. Ho! Everyone who thirsts, come to the waters...and let your soul delight itself in abundance. Psalm 63:1. O God, you are my God. Early will I seek you. My soul thirsts for you; my flesh longs for you in a dry and thirsty land where there is no water. Isaiah 12:3. Therefore, with joy you will draw water from the wells of The Salvation. John 7:37-38. If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture has said, out of his heart will flow rivers of living water. Now, from the scroll writers of the Damascus Document, we learn this: (Damascus Document B – 4Q267, Fragment 2, Lines 7-15). God remembered the covenant with the fore[fath]ers, and raised [from Aa]ron men of knowledge and from Israel, wise men, and made them [li]sten. And they dug the well, a well about which Moses said: Numbers 21:18 «A well which the princes d[u]g, which the nobles [of the people] inquired with the staff». The well is the Law. [And those who dug it] are the repentant of I[srae]l, who lef[t] the land of J[uda]h and [lived in the dwell]ing/s/ of [Damascus;al]l of whom God [called] princes. For [they] all [sought him, and their renown has not been repudiated in anyone's mouth. [And the spade is the interpreter] of the La[w …]. That said, on this program about the Dead Sea Scrolls - Episode 102 Part 6, we will walk the Way to Damascus of Qumran. We will challenge available evidence to understand the following better: Acts 22:7-10 (Paul to Jerusalem's religious authorities): ...Arise and go into Damascus and there you will be told all things which are appointed for you to do. Isaiah 40:3. (Isaiah speaking for YHVH): The voice of one crying (pause), IN THE WILDERNESS (desert), prepare the way of Yehovah; make Straight in the desert a highway for our God. Acts 9:10-12 (YHVH speaking to Hananiah),  Arise and go to the street called Straight.

The House of Tzadok biblical priesthood referred to Qumran as Damesek or Damascus. Meanwhile, Paul traveled to Damascus to do some work for Jerusalem's illegitimate authorities. He came to arrest many in Yeshua known as “The Way,” charging them for rebellion against Jerusalem's authority. Before arriving, he had an audio-visual experience changing his life and his theology forever. Of course, it begs the question: what does “Damascus” have to do with the desert wilderness of Qumran on the northwest shores of the Dead Sea? Consider that perhaps Damascus is a Hebrew language contraction of two terms: 1) doleh = he who draws out, 2) mashkeh = a watering source to quench one's spiritual thirst. When put together, the two words relate well to many texts about drawing out water to quench spiritual thirst in a dry and thirsty land. For example:Isaiah 55:1-2. Ho! Everyone who thirsts, come to the waters...and let your soul delight itself in abundance.Psalm 63:1. O God, you are my God. Early will I seek you. My soul thirsts for you; my flesh longs for you in a dry and thirsty land where there is no water. Isaiah 12:3. Therefore, with joy you will draw water from the wells of The Salvation. John 7:37-38. If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture has said, out of his heart will flow rivers of living water.Now, from the scroll writers of the Damascus Document we learn this:(Damascus Document B – 4Q267, Fragment 2, Lines 7-15). God remembered the covenant with the fore[fath]ers, and raised [from Aa]ron men of knowledge and from Israel, wise men, and made them [li]sten. And they dug the well, a well about which Moses said: Numbers 21:18 «A well which the princes d[u]g, which the nobles [of the people] inquired with the staff». The well is the Law. [And those who dug it] are the repentant of I[srae]l, who lef[t] the land of J[uda]h and [lived in the dwell]ing/s/ of [Damascus;al]l of whom God [called] princes. For [they] all [sought him, and their renown has not been repudiated in anyone's mouth. [And the spade is the interpreter] of the La[w …].That said, on this program about the Dead Sea Scrolls - Episode 102 Part 6, we will walk the Way to Damascus of Qumran. We will challenge available evidence to understand the following better:Acts 22:7-10 (Paul to Jerusalem's religious authorities): ...Arise and go into Damascus and there you will be told all things which are appointed for you to do.Isaiah 40:3. (Isaiah speaking for YHVH): The voice of one crying (pause), IN THE WILDERNESS (desert), prepare the way of Yehovah; make Straight in the desert a highway for our God.Acts 9:10-12 (YHVH speaking to Hananiah),  Arise and go to the street called Straight.Support the show (https://www.paypal.com/biz/fund?id=23WBKCMBHKDT8/Ancient Roads: Real Israel Talk Radio)

Dovid instructs Tzadok to return with the Aron to Yerushalayim

On this episode of Real Israel Talk Radio, Episode 101 and Part 5 of the Qumran and the Dead Sea Scrolls, we'll take a biblical journey from Moses and Mount Sinai to Paul and the Land of Damascus. We'll follow 1,400 years of Jewish and Hebrew National history to learn the likely reasons why Jerusalem's legitimate cohanim (priests) went out to find a new home on the northwest shores of the Dead Sea. They called themselves the "Sons of Light." We call them the Qumran Community.During the mid-to-late Second Temple Period B.C.E. (Before the Common Era), the Maccabees (the Hashmonaim) birthed a large contingency of ambitious non-Zadokite Priests, Prophets, and Judges. They seized control of the once-revered occupations of the Zadokites. This new Jerusalem ruling authority built up a new system of religion and worship. They included new laws and traditions. But there was a rebellion against their priestly leadership.After the ministry of Yeshua, a sect called The Way grew exponentially, posing a significant threat to Jerusalem's rulers. The danger was the House of Tzadok living on the northwest shores of the Dead Sea. One man sought to help the high priests of Jerusalem and crush this growing concern. He was Sha'ul, but he came to be known as Paul. With arrest warrants in hand, Paul took off for the Land of Damascus. The story's conclusion is well known. What's not widely known is why Qumran is called "Damascus." It's likely a contraction of two Hebrew words describing Isaiah 12:3.Join me for this episode on the Dead Sea Scrolls and the Qumran. And be sure to follow in your Bible as we walk through 1,400 years of biblical history. We will learn who these people were and why they were there.Support the show (https://www.paypal.com/biz/fund?id=23WBKCMBHKDT8/Ancient Roads: Real Israel Talk Radio)

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From the sefer תקנת השבים of R' Tzadok (Siman 8, 5) Delivered 9/13/21 in Baltimore, MD. Visit eshelpublications.com for more shiurim, live shiurim, seforim and more. For questions, comments, or for sponsorship opportunities email us at office@eshelpublications.com

From the sefer תקנת השבים of R' Tzadok (Siman 8, 5)Delivered 9/13/21 in Baltimore, MD.Visit eshelpublications.com for more shiurim, live shiurim, seforim and more.For questions, comments, or for sponsorship opportunities email us at office@eshelpublications.com

9/5/21 Given over Zoom. From the sefer רסיסי לילה from R' Tzadok – אות לה. Visit eshelpublications.com for more shiurim, live shiurim, seforim and more. For questions, comments, or for sponsorship opportunities email us at office@eshelpublications.com

9/5/21 Given over Zoom. From the sefer רסיסי לילה from R' Tzadok - אות לה.Visit eshelpublications.com for more shiurim, live shiurim, seforim and more.For questions, comments, or for sponsorship opportunities email us at office@eshelpublications.com

The inspirational message of this lecture is ideal preparation for the Days of Awe but will uplift the listener any day of the Jewish year. With stories from the Tanach and Aggadata, anecdotes from the lives of Soviet Jews, and stories from Rabbi Wein's own life, we see the power of connecting ourselves to our Jewish heritage and destiny.

Study Guide Sukkah 49 Today's daf is sponsored by Amy Cohn on the yahrzeit of her father Rav Dov Chaim ben Zeev z"l "who taught all his five daughters Talmud and the love of Torah. "Abballe: Since I started doing daf yomi with Rabanit Michelle I am reminded of many of your teachings and feel your presence." And a refuah shleima for Ashira bat Ilana Shoshana who is undergoing surgery today and Gavriel Moshe Ben Tzivia. And refuah shleima to Barel Achiya ben Nitza.  The shitin, drainpipes that were under the altar where the libation would be poured into, were already created in the creation of the world by God or by man? What verses imply that they were created in the six days of creation? To those who hold it was made by God, it descended into the depths of the earth. To Rabbi Elazar bar Tzadok who held it was manmade, it has a floor. There was a marble tablet that cover up a hole in the ground where the wine would stop.  Occasionally a young kohen would clean out coagulated wine that remained there and would be taken out and burned in sanctity. Why did it need to be burned? The mishna states that laws of meila do not apply to the libations once it is in the drainpipe. Is this mishna stated according to Rabbi Elazar bar Tzadok or the rabbis? According to Reish Lakish they stopped up the drainpipes when they poured the wine to make it overflow to show satiation. Drashot are brought on the verses from the Song of Songs 7:2 that was quoted earlier as referring to the drainpipes. Now it is explained to relate to the pilgrimage to Jerusalem on the holidays. Another braita learns from this verse the importance of learning Torah with humility. Rabbi Elazar brings a drasha from another verse, teaching the same concept and he then brings several other drashot explaining the significance of going act of kindness, charity, justice, etc. He says that acts of kindness are more important than charity – why? What are the differences between then? He also explains what is meant by Torat chesed – two versions of what he said are brought.  

Study Guide Sukkah 49 Today's daf is sponsored by Amy Cohn on the yahrzeit of her father Rav Dov Chaim ben Zeev z"l "who taught all his five daughters Talmud and the love of Torah. "Abballe: Since I started doing daf yomi with Rabanit Michelle I am reminded of many of your teachings and feel your presence." And a refuah shleima for Ashira bat Ilana Shoshana who is undergoing surgery today and Gavriel Moshe Ben Tzivia. And refuah shleima to Barel Achiya ben Nitza.  The shitin, drainpipes that were under the altar where the libation would be poured into, were already created in the creation of the world by God or by man? What verses imply that they were created in the six days of creation? To those who hold it was made by God, it descended into the depths of the earth. To Rabbi Elazar bar Tzadok who held it was manmade, it has a floor. There was a marble tablet that cover up a hole in the ground where the wine would stop.  Occasionally a young kohen would clean out coagulated wine that remained there and would be taken out and burned in sanctity. Why did it need to be burned? The mishna states that laws of meila do not apply to the libations once it is in the drainpipe. Is this mishna stated according to Rabbi Elazar bar Tzadok or the rabbis? According to Reish Lakish they stopped up the drainpipes when they poured the wine to make it overflow to show satiation. Drashot are brought on the verses from the Song of Songs 7:2 that was quoted earlier as referring to the drainpipes. Now it is explained to relate to the pilgrimage to Jerusalem on the holidays. Another braita learns from this verse the importance of learning Torah with humility. Rabbi Elazar brings a drasha from another verse, teaching the same concept and he then brings several other drashot explaining the significance of going act of kindness, charity, justice, etc. He says that acts of kindness are more important than charity – why? What are the differences between then? He also explains what is meant by Torat chesed – two versions of what he said are brought.  

The aravah in the Beit HaMikdash opens some avenues to the kohanim who have some kind of defect, and would be prevented from certain activity in the Beit HaMikdash. Plus, certain leniences of shmittah. Also, the underlying discussion of whether the aravah is a mitzvah from the Torah or a practice from the Nevi'im - a cross-generational dispute. Which leads to a discussion of the levels of halakhah and minhag... Which is then illustrated by cases, as they came before R. Eliezer bar Tzadok, beginning with the aravah, and moving to keeping shemitah down to the most careful details to traveling on Erev Shabbat.

Today's learning is sponsored In honor of Ami and Suri Morgenstern MAZEL TOV!! Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= According to Chachomim, the holes in the mizbeach were hewed out from the time of Creation. According to Rabbi Elazar bar Tzadok they just led to beneath the mizbeach and were taken out to be burned every seventy years. Summary Question: In accordance with whose opinion is this mishna ? There is me'ilah for the wine before it is poured. However, once they went down into the shittin, there is no me'ilah. It seems to be in accordance with the opinion of Rabbi Elazar bar Tzadok, that the wine did not descend to the depths. According to the Chachomim the wine already descended to the depths? [So it seems that we have a mishna in accordance with a minority opinion]. Response: It can be according to the opinion of the Chachomim as well. It could be referring to a case where some of the wine was caught by someone before it fell to the depths. Ikka D'omri [a different version]: Question: Perhaps the mishna is in accordance with the opinion of the Chachomim and not Rabbi Elazar bar Tzadok. According to Rabbi Elazar, there should still be me'ilah until the wine is burned at the end of seventy years. Response: It can be according to the opinion of the Rabbi Elazar as well, however the main mitzvah is Nisuch Hayayin, since the mitzvah was accomplished, there is no more me'ilah. Reish Lakish: When the wine was poured, they plugged up the shittin so that the basins looked full of wine were visible, as the possuk states: “Pour a wine offering of good drink [ sheichar ] for Hashem”. Question: From where do we see that the good drink must accumulate? Rav Papa: Sheichar is an expression of drinking, of satiation, of intoxication. In order to underscore all three aspects, we must be able to see the wine. Rav Papa: We hear from this that when a person is satiated from drinking wine, it is from his throat that he is satiated. The sensation of having a lot of wine in his throat is what satisfies him. Rava: Therefore, a young Torah scholar, who does not have much wine, should swallow his wine in a big gulp. Rava himself, when drinking a kos shel bracha, would swallow a large gulp in honor of the mitzvah. A Derasha by Rava: The possuk states: “How beautiful are your feet in shoes, you daughter of that princely man” [Nadiv means a princely man of generous spirit; who volunteers]. It means: How beautiful are the feet of Yisroel at the time when they go up to Yerushalayim for Yom Tov. [They achieved their noble spirit of forsaking their homesteads three times a year, because they are descended from that generous man]. “That princely man” refers to Avraham, who was called prince, as it is stated: “The generous ones of the nations [the twelve tribes] are gathered together, they're the people of Elokei Avraham”. Why are the Jewish people associated specifically with Avraham, and not Yitzchok and Yaakov? Because he was first of the geirim [he left his father's house to wander after Hashem and that spirit is still in his children].

Today's learning is sponsored for a refuah sheleimah of Yeshia Zelek ben Bella Sponsor a day's learning (thousands of minutes!) for only $72 click here: https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Ayvo [the father of Rav]: I was standing in front of Rabbi Elazar bar Tzadok and someone brought him an aravah, he shook it but didn't make a bracha. Summary Rav Yehuda quoting Shmuel: A bracha is recited on the mitzvah of lulav all seven days. On the mitzvah of sukkah, only one day. Since the mitzvah of lulav is renewed each morning, every day is a new bracha. But since the mitzvah of sukkah applies at night as well, all seven days are like one long day. Rabbah bar bar Chana quoting Rabbi Yochanan: A bracha is recited on the mitzvah of sukkah all seven days. On the mitzvah of lulav, only one day. This is because sukkah is a d'oraysa all seven days while lulav is d'rabbanan. When Ravin came, he quoted Rabbi Yochanan: A bracha is recited on both mitzvos all seven days*. Rav Yosef: Take the opinion of Rabbah bar bar Chana, because all amoraim [including Ravin. Also Rav Dimi. Rabeinu Chananel] agree with his opinion with regard to sukkah. [What Rav Yosef is saying exactly is not clear, but in practice we follow Ravin]. Challenge: Beraisa: One who makes a lulav for his use recites a shehechyanu (we don't do this because we rely on the blessing during kiddush). When he takes it on Yom Tov, he recites al netilas lulav. He recites this bracha every day. One who builds a sukkah for his use recites a shehechyanu. When he enters it on Yom Tov, he recites leisheiv basukkah. This bracha is only said on the first day. This contradicts the opinion of Rabbah bar bar Chana both in regard to lulav and sukkah. Lulav can be explained because it was d'orayso in the times of the Beis Hamikdash. But the difficulty with regard to sukkah remains. Resolution: This is a matter that is disputed by tannaim, as we see in the beraisa: Rebbi: A bracha is recited each time one dons tefillin. Chachomim: One only recites the bracha in the morning. [According to Rebbi the “doing” of the mitzvah is important. According to the Chachomim the “availability” of the mitzvah is what matters. These svaros can be applied to the machlokes regarding sukkah and lulav]. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/193rJ2vebIwOvYKERoUNqwJki2iHbOCXE/view?usp=sharing * Tosfos: But on sukkah it may be recited multiple times per day, this is because it is impossible to eat without entering a sukkah so each time one desires to eat, one makes a new bracha.

Today's learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Ami: The Aravah used on Hoshana Rabbah [or every day in the Beis Hamikdash] requires a certain measure. It must be taken on its own, not with the lulav. One cannot fulfill his obligation with the Aravah that's bound in the lulav. Summary Rav Chisda quoting Rav Yitzchok: One can fulfill his obligation with the aravah in the lulav [it is not clear if he means “by picking up the lulav”, or “by picking up the lulav a second time with a different intent”, since the halacha doesn't follow this opinion, we do not have a clear answer]. Question: What is the measure? Rav Nachman: Three stems of fresh leaves. Rav Sheishes: Even one leaf and one stem. Challenge: How can that be kosher? Resolution: One leaf on one stem. [ Rashi: We're discussing here the aravah used in the Beis Hamikdash, because the aravah in the lulav, we learned above must be 3 tefachim high. But the Poskim say that this kulah applies also to the aravah of the lulav]. Ayvo [the father of Rav]: I was standing in front of Rabbi Elazar bar Tzadok [he was an old man who had still been in the Beis Hamikdash] and someone brought him an aravah, he shook it but didn't make a bracha [there's a question on how to fulfill this minhag, according to Rashi it is merely waved, according to others you hit the ground with it, according to others some of the leaves should be knocked off].

Today's learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Summary Mar bar Ameimar to Rav Ashi: My father would grasp the arba minim while praying. Challenge: One shouldn't pray while holding tefillin or a sefer Torah (because it will disturb his concentration), nor should he urinate or sleep while wearing tefillin. Shmuel: Nor should one hold a knife, a plate of food, a loaf of bread or money while praying. So how can one hold the arba minim while praying? Resolution: Those are not a mitzvah to hold and they distract from the prayers, but the arba minim are a mitzvah and not a distraction. Beraisa: Rabbi Elozor bar Tzadok (he was a veteran of the old Yerushalayim): The custom of anshei Yerushalayim (30.1) was: One left his house holding his lulav, he entered the beis haknesses holding his lulav and that is how he would recite krias shema and tefillah. If he had an aliyah or he would say birchas kohanim, he would put it down for a moment. If he went to visit the sick or comfort mourners, he would be holding his lulav. When he entered the beis midrash (there you can't hold the lulav while learning), he would send the lulav home with a child, a servant or someone. Question: What are we learning here? Response: The great alacrity with which the ancient Jews practiced mitzvos (33.2). We learned in the mishna (33.2): “Rabbi Yosi: On the first day of Yom Tov which falls on Shabbos, if one forgot and carried out his lulav, he is pottur because he took it with mitzvah-permission.” Abayye: This is only before he was yotzei. Challenge: He is yotzei as soon as he picks it up! Abayye: He can pick it up upside down, and not be yotzei. Rava: He can be holding it right side up, but in a box. Challenge: Rava is the one who says (30.3) that “Holding by means of something else, is still considered holding.”! Resolution: Only when it is held in a respectable way, but not in our case.

Today's learning is sponsored by Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Yirmiyah inquired: Does dichui apply to mitzvos or only to korbanos? Summary Suggestion: Perhaps this is already debated by these Tannaim: “Rabbi Elazar ben Tzadok: If one transgresses the laws of Yom Tov to remove the berries that grew on his hadassim, it is possul. Chachomim: It is kosher.” We can say that ‘lulav ein tzarich agad' [the lulav need not be ‘made' by tying it together with the hadassim and aravos], but even if it does need to be ‘made', the ‘taaseh v'lo min ha'asuy' of sukkos does not apply to lulav as well. Thus, Rabbi Elazar ben Tzadok holds that dichui applies to mitzvos [and since the hadassim were possul with the advent of yom tov, they can no longer become kosher], while the Chachomim hold that dichui does not apply to mitzvos. Response: No, everyone agrees that dichui does not apply to mitzvos, they argue over whether the ‘taaseh v'lo min ha'asuy' of sukkos applies to lulav or not* [this implies that we hold lulav tzarich agad]. Or we can say: If we hold lulav tzarich agad, then certainly the taaseh applies, but the Chachomim hold that lulav ein tzarich agad. The debate about lulav tzarich agad (10.1): Beraisa: “A lulav is kosher whether it's bound or not. Rabbi Yehuda: A lulav is kosher if it's bound and possul if unbound”. Rabbi Yehuda learns a gezeirah shaveh; The word ‘lekicha' is used regarding lulav and regarding the hyssop bundle [used in the preparation of the korban pesach in Mitzrayim]. The Chachomim do not learn the gezeirah shaveh. Question: Whose opinion does this beraisa follow? “A lulav should be bound, but is kosher even if it remains unbound”? Answer: It follows the Chachomim. Binding is not a requirement but it's recommended so as to beautify Hashem's mitzvos. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/1HRzbd_KGiwtwZABosLW_fm5Qh-9DzaLv/view?usp=sharing * Tosfos: If this is the debate, the beraisa need not have discussed a case where one removed the berries on yom tov. But we still learn something else, that according to the Chachomim there's no dichui.

Today's learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Yirmiyah inquired: Does dichui apply to mitzvos or only to korbanos? Summary Challenge: Isn't the answer found in this mishna [and the subsequent discussion]? If he covered [the blood] and it was uncovered [by the wind], he need not cover it again. If it was covered by the wind, he must cover it himself. Rabbah bar bar Chana: Only if it was uncovered after it was covered by the wind, but as long as it remains covered, he need not cover it. The question was raised: Why would one be required to cover it after it was uncovered by the wind, it was already nidche when it was covered the first time! Rav Papa: We see from here that dichui doesn't apply to mitzvos. Resolution: Rabbi Yirmiyah's inquiry was made regarding the strength of Rav Papa's statement. Was he certain that dichui doesn't apply to mitzvos even when this results in leniency [such as pronouncing the snipped hadassim kosher (26.5)], or was he uncertain and he therefore said it only when the result was a stringency [to require the covering of blood]. Suggestion: Perhaps this is already debated by these Tannaim: “Rabbi Elazar ben Tzadok: If one transgresses the laws of Yom Tov to remove the berries that grew on his hadassim, it is possul. Chachomim: It is kosher.” We can say that ‘lulav ein tzarich agad' [the lulav need not be ‘made' by tying it together with the hadassim and aravos], but even if it does need to be ‘made', the ‘taaseh v'lo min ha'asuy' of sukkos does not apply to lulav as well. Thus, Rabbi Elazar ben Tzadok holds that dichui applies to mitzvos [and since the hadassim were possul with the advent of yom tov, they can no longer become kosher], while the Chachomim hold that dichui does not apply to mitzvos. Response: No, everyone agrees that dichui does not apply to mitzvos, they argue over whether the ‘taaseh v'lo min ha'asuy' of sukkos applies to lulav or not.

The Daf Yomi from a Psychological Perspective For Mareh Mekomos Click Below Who are צדוקים ובייתוסים and how are they different? Mishna Avos 1:3 Avos Drav Nasan 5:2Antigonus, a man of Sokho, had two students who were studying his words. They would then teach them to other students, who would then teach them to yet other students. Those students then questioned what they had learned and said: Why did our fathers say [such a thing]? Is it possible that a worker should labor all day and not receive his compensation in the evening? If our fathers had known that there was [another] world, and that the dead would be revived, they would not have said this. So they decided to separate from the way of the Torah. Two factions emerged from them: the Sadducees and the Baitusees. The Sadducees (Tzadukim) were called that because of Tzadok, and the Baitusees because of Baitus. And they would make a point of always using gold and silver things, not because they were so enamored of them, but because they said: The Pharisees have a tradition that they will deny themselves in this world. Yet in the next world they will have nothing! Rambam commentary on Mishna Avos Are Baytusim and Tzadokkim the same? Are they interchangeable? Interestingly, the Mishna as quoted in the Gemara Rosh Hashana 22a, refers to Baytusim, but in the text of the Mishna it says Minim, Which is a generic term for various heretical sects (See Rambam Pirush Hamishna Chulin 1:2) מתני׳ אם אינן מכירין אותו משלחין עמו אחר להעידו בראשונה היו מקבלין עדות החדש מכל אדם משקלקלו הבייתוסים התקינו שלא יהו מקבלין אלא מן המכירין: Tosafos Yom Tov (Rosh Hashana 2:2) notes this and explains that the different names have to do with historically who actually did what, but it does not seem to attribute different philosophies: Mishna Menachos (10:3) Tosafos Yom Tov ibid also says they are interchangeable: But Tiferes Yisrael ibid says they each had a different philosophy : אין קצירת העומר במוצאי יום טוב ר"ל במוצאי ט"ו ניסן. רק במוצאי שבת הראשון שאחר יום א' של פסח. להכי כך שואל ומשיבין לו. כדי לפרסם שהכל מודים בדבר ושלא מדעתו לבד עושה וצדוקים ובייתוסים היו ב' כתות לאפיקורסים שבישראל שהכחישו בתורה שבעל פה. כל אחת באופן אחר [ועי' במאור עינים בפי"ג מאמרי בינה]. והם היו אומרים דהא דכתיב בעומר ממחרת השבת יניפנו הכהן. היינו יום א' בשבוע. שהוא מחרתו של שבת בראשית. אבל אנו קבלנו ממשרע"ה דהיינו ממחרת יוט"ר של פסח: Regardless of their origin, it is important to understand they did not survive. And the reason is of a great significance to us. One of the functions of so many of the rabbinic enactments in the era immediately pre-and then post destruction of the temple was to find ways to maintain consistency and meaning for the Jewish people once there no longer was a center of worship. Many of the enactments are designed to create either a sense of individual worship, or uniformity, such as the various rituals for prayer as well as the investment of power in local. rabbinical Authority. Other type of a enactments such as muktzeh which were expanded upon and other gedarim allowed for bringing holiness into every day life such as washing hands similar to the priests before eating, which also elevated eating into an almost sacrificial table. Ultimately, the rabbis won with their idea of Judaism persisting and the other secys were relegated to the dustbin of history. What is their status as Jews? This is relevant to their philosophical heirs such as reform or possibly conservative Jews, depending on if they keep mitzvos and believe in the Oral Torah. Rambam in Hilchos Mamerim 3:3, after describing all kinds of vigilante actions that can be taken against heretics, states the following: בַּמֶּה דְּבָרִים אֲמוּרִים בְּאִישׁ שֶׁכָּפַר בַּתּוֹרָה שֶׁבְּעַל פֶּה בְּמַחֲשַׁבְתּוֹ וּבִדְבָרִים שֶׁנִּרְאוּ לוֹ. וְהָלַךְ אַחַר דַּעְתּוֹ הַקַּלָּה וְאַחַר שְׁרִירוּת לִבּוֹ וְכוֹפֵר בַּתּוֹרָה שֶׁבְּעַל פֶּה תְּחִלָּה כְּצָדוֹק וּבַיְתּוֹס וְכֵן כָּל הַתּוֹעִים אַחֲרָיו. אֲבָל בְּנֵי הַתּוֹעִים הָאֵלֶּה וּבְנֵי בְּנֵיהֶם שֶׁהִדִּיחוּ אוֹתָם אֲבוֹתָם וְנוֹלְדוּ בֵּין הַקָּרָאִים וְגִדְּלוּ אוֹתָם עַל דַּעְתָּם. הֲרֵי הוּא כְּתִינוֹק שֶׁנִּשְׁבָּה בֵּינֵיהֶם וְגִדְּלוּהוּ וְאֵינוֹ זָרִיז לֶאֱחֹז בְּדַרְכֵי הַמִּצְוֹת שֶׁהֲרֵי הוּא כְּאָנוּס וְאַף עַל פִּי שֶׁשָּׁמַע אַחַר כָּךְ [שֶׁהוּא יְהוּדִי וְרָאָה הַיְהוּדִים וְדָתָם הֲרֵי הוּא כְּאָנוּס שֶׁהֲרֵי גִּדְּלוּהוּ עַל טָעוּתָם] כָּךְ אֵלּוּ שֶׁאָמַרְנוּ הָאוֹחֲזִים בְּדַרְכֵי אֲבוֹתָם הַקָּרָאִים שֶׁטָּעוּ. לְפִיכָךְ רָאוּי לְהַחְזִירָן בִּתְשׁוּבָה וּלְמָשְׁכָם בְּדִבְרֵי שָׁלוֹם עַד שֶׁיַּחְזְרוּ לְאֵיתָן הַתּוֹרָה:

Rab David Saied - Cada vez mas cerca de Israel con Ariel Tzadok - Episodio 6

At the same point in history, both prophecy and the impulse for idolatry ceased, changing the face of Judaism and its struggles. Can these two things – one of the greatest godliness, the other of the greatest wickedness – somehow be related? Yes, says Reb Tzadok, prophecy and idolatry have the same root: God's immanence and visibility. In the era that God made Himself known through prophetic image, there was a concomitant passion to concretize Him, to represent the divine with physical form and direct our worship to that. Prophecy ended and now God is hidden, to be approached through intellect alone. For this episode's sources click here Please take a moment to subscribe and leave a review on Apple Podcasts. Thanks for listening! You can email Rabbi Burton with questions or comments at oros.yaakov@gmail.com

Rabbi Weiss leads his shiur through sections of Rav Schneur Zalman's Tanya and Rav Tzadok's Yisroel Kedoshimto explain the relationship between Yehuda and Dan throughout our history from Chushim to Ahaliav and Shimshon.Please leave us a review hereor email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.