Podcasts about written torah

Sponsored by Anonymous in Honor of Rav Breitowitz

How familiar are you with Torah? It's an important question because a lot of people simply remember the grand journey Moses takes and how he leads the people to Israel, and boom! You have the Torah. But it's so much more. In fact, outside of the 5 books of Moses you have The Talmud and Kabbalah and you have Pirkei Avot and you have this thing called Oral Torah versus Written Torah. Somewhere within the wide scope of what's considered Torah, you'll come across this book and wonder what's so special about this guy named Zohar.  The mysteries and wisdom of The Zohar is well known and studied by Rabbi Natan Halevy. His precise and detailed work has been a lifetime achievement passed down from generation to generation within his family. Rabbi Halevy teaches Chaz Volk, host of Bad Jew, the depths, teachings, and relevance of this essential piece in Jewish literature.   00:00 Introduction 07:13 Oral Torah 10:04 Essential teachings 14:53 The power in reading 19:04 Zohar predicts cell phone addiction 22:30 Connection to Israel, Torah, and God deeply 24:39 Balancing study with life's responsibilities is challenging. 28:08 Alleviating depression, spreading holiness. 32:42 God's existence is fundamental 33:41 Practicing mystical teachings today About Rabbi Natan Halevy: I grew up in Los Angeles, and with my parents and siblings, attended Kahal Joseph where I had my Bar Mitzvah in 1994. As the child of Iraqi parents, I have a powerful sense of the strong culture and traditon I come from. In 2005 I received my Rabbinical ordination from Rabbi Yitchak Yaroslavsky at Yeshivat Tomchei Tmimim in Israel. I then served as an assistant Rabbi in Chabad of Great Neck, NY before I returned to Los Angeles in 2008. I love studying all facets of Torah—from the Bible to the Talmud to the inner parts of Torah. I also have knowledge of many other modalities and philosophies that I feel may support us as Jews and people in this modern day and age. My wife Bracha and our children – Yosef Hayim, Menucha, Menachem, Noam, and Shimon – are very happy to be working with the wonderful Kahal Joseph community. Contact Rabbi Natan Halevy: RabbiHaLevy@KahalJoseph.org IG @kahaljoseph SPECIAL THANKS TO THE SPONSOR OF THIS EPISODE: JEWISH BIG BROTHERS AND BIG SISTERS OF LOS ANGELES! Become a big today! JBBBSLA.org/mentorship Connect with Bad Jew:  BadJew.co https://linktr.ee/badjew BadJewPod@gmail.com Ig @BadJewPod TikTok @BadJewPod

Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 - What is the source for the prohibition against men and women touching? How can Yaakov have kissed Rachel?   05:25 - How can Satmer have a shita against Eretz Yisrael based on a piece of agadita? We do not generally pasken from agadita.   15:00 - What does it mean that Torah must be learned in the right way in order to refine one's character?   21:40 - Why was Chazal selective in how brachos were assigned? When I eat food I make a bracha but I do not make a bracha on giving Tzedaka.   30:05 - Do what extent do sheidim or spirits have an impact on us and can we communicate with them?   33:15 - Why would Hashem allow shedim to have an impact on us?   36:20 - Can one trust anyone for Kashrus based on the Gemara that says that a single witness is enough for Isur vHeter?   43:50 - To what extent should one be concerned about Ayin Hara and how can one prevent it?   49:45 - Is there a source in the Torah for wearing a red string to avoid Ayin Hara?   54:35 - Are there any sins that a person cannot do teshuva for and how can someone know when his teshuva has been accepted?   57:05 - How can someone be anti-Israel if they live in Israel? How can Chareidim be against the army even for those who are not leaving yeshiva to go to the army?   01:06:00 - Why is there no reference to the next world in the Written Torah?   01:09:05 - Is it considered Avodah Zara to picture G-d when one prays to Him? How can it be that He is described visually in Nach?   01:12:35 - Is this war a Milchemes Mitzvah or not?   01:19:50 - The Rambam says the only reason we have korbanos is as a concession to Avodah Zara. What about korbanos before Avodah Zara stated?   01:24:00 - Is there a makor for Shlissel Challah?   01:27:00 - How could the Moreh Nevuchim be written for people who are actually perplexed? It seems too complex.   01:31:55 - What is the makor for Chanukah Gelt?   01:34:15 - What is the significance of birthdays in Judaism?   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

In today's episode we discuss why the Oral Torah is referred to as "Mother", the study of which, in particular the laws contained therein, reveals the level of "Crown", which surrounds and is higher than the Written Torah, which is referred to as "Father"Iggeres HaKodesh, End of Epistle 29. Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

· What constitutes a halachic discussion?· How do we arrive at each conclusion?· Why is the process so complex?· Who may serve as a halachic authority?· When can one ask a second halachic opinion?Prepare to embark on an illuminating journey through the depth and breadth of Halacha with Rabbi Walter, the Rav of Woodside Synagogue Ahavas Torah, and the executive director of the Rabbinical Council of Greater Washington.Have you ever wondered about the intricate process of making halachic decisions? Rabbi Walter unpacks this complexity, shedding light on how context, compassion, and even financial considerations come into play.Dive deeper into the historical tapestry of Halacha as we trace its evolution from the Written Torah and Oral Torah through the pivotal eras of the Gaonim, Rishonim, and later Gedolei Rabbanim. Discover how the Sanhedrin and other Rabbinic authorities have shaped and maintained these laws, ensuring they remain a vital guide for daily life. The episode also highlights the significant contributions of halachic giants like the Rambam, Rif, Rosh, and Tur, offering a fascinating glimpse into their methodologies and enduring impact on Jewish legal scholarship.Finally, Rabbi Walter emphasizes the necessity of having a knowledgeable rabbi for personal guidance, especially in navigating the myriad nuances of Halacha. Through examples from the wisdom of the Chofetz Chaim and the Vilna Gaon, we explore why personal relationships with a rabbi are crucial for maintaining a cohesive and supportive Jewish community. This episode promises to inform and inspire, offering profound insights into the living tradition of Jewish law and leadership.CLICK HERE TO BUY RABBI WALTER'S BOOKS! Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Have any questions, insights, or feedback? Send me a text!Length: 33 minutesSynopsis: This morning (5/31/24), in the FIRST of our Friday morning Machshavah Lab shiurim for women, we took up an old problem: Why is Olam ha'Ba only mentioned in Torah she'baal Peh but not Torah she'bi'Chsav. I wrote an article a few years ago in which I summarized seven views on this topic from the Rishonim along with one view of my own (see the show notes for a link to the article). I began this morning's shiur with a BRIEF overview of those eight answers, and then we read and discussed a ninth answer I recently discovered in R' Yosef ibn Kaspi's commentary on this week's parashah. In addition to being a thought-provoking answer in its own right, I think his explanation has far-reaching implications for our methodology of learning Torah she'bi'Chsav, but perhaps that should be another shiur.-----מקורות:אברבנאל - ויקרא כו:גhttps://rabbischneeweiss.substack.com/p/parashas-bechukosai-what-about-afterlifeר"י אבן כספי – ויקרא פרק כורמב"ן - בראשית א:א-ב-----The Torah content this week has been dedicated by me in honor of Ann with gratitude for her monthly support of my Torah content and in celebration of her engagement to Ben. Mazal tov!In other news, I am considering relaunching my Rambam Bekius podcast. My goal is to cover the entirety of the Rambam's Hilchos Tefilah, halacha by halacha, in short (5-10 minute) daily episodes. If you are interested in sponsoring my Rambam content specifically, please let me know! I'm eager to make this project a reality, and I'm ready when you are!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon

Biur Im Bechukosei – Lekutei Torah – 45D

The mistake of Beis Hino, and the issue with following Torah strictly. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/yh6krvwqtqj46kjeyfav.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

התוכן בסיום מסכת מגילה, לאחרי שמביאה הגמ' את דברי המשנה "וידבר משה את מועדי ה' אל בני ישראל, מצותן שיהיו קורין אותן כל אחד ואחד בזמנו", מסיימת הגמ': "ת"ר משה תיקן לישראל שיהיו שואלין ודורשין בענינו של יום, הלכות פסח בפסח, הלכות עצרת בעצרת, הלכות חג בחג" (שנוסף שבכל יו"ט צריכים לקרוא פסוקים בתושב"כ מעניני המועד, צריכים גם לדרוש בהלכות המועד בתושבע"פ). זה שלא נזכר כאן ר"ה ויוהכ"פ (שנימנו בפרשה שבסיומה הפסוק "וידבר משה וגו'") יובן עפ"י המובן משו"ע אדה"ז שהענין ד"שואלין ודורשין בהלכות הפסח קודם הפסח ל' יום וכו'" הוא כדי ללמוד את דיני החג, הן של ההכנות להחג והן של החג עצמו, משא"כ הענין ד"שואלין ודורשין . . הלכות פסח בפסח וכו'" הוא "בענינו של יום נס הנעשה בו ביום". אלא שמכיון שאוספים כבר את הציבור בשביל זה, מנצלים את ההזדמנות גם כדי לדרוש ולחזור עוה"פ על דיני החג. אבל בר"ה ויוהכ"פ אין ענין של נס שבשבילו יש לאסוף את הציבור (ואת דיני החג כבר למדו לפנ"ז). ב' חלקים משיחת פורים ה'תשכ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-05-2024 Synopsis The Mishna states, “‘And Moshe told the Jewish people the appointed festivals of Hashem' – the mitzvah is that they should read each one in its time.” On this the Gemara says: “Our Sages taught, Moshe enacted for the Jewish people that they should inquire and expound upon the laws of Pesach on Pesach, the laws of Shavuos on Shavuos, and the laws of Sukkos on Sukkos” (that is, in addition to the requirement to read from the Torah on each Yom Tov the verses in the Written Torah about that day, they must also expound upon the laws in the Oral Torah). The reason it doesn't mention Rosh Hashana and Yom Kippur here (although they, too, are mentioned in the passage upon which the law is based, “And Moshe told…”) can be understood from the Alter Rebbe's Shulchan Aruch, where he writes the requirement of “inquiring and expounding upon the laws of Pesach before Pesach for thirty days” etc. is in order to learn the laws of the holiday (including the preparations for the holiday as well as the laws of the holiday itself), in contrast to the requirement of “inquiring and expounding on Pesach” itself., which is about “the theme of the day—the miracle that happened on that day.” Just that since the community is already being gathered to expound upon the miracles (on Yom Tov itself), the opportunity is used to once again review the laws. But on Rosh Hashana and Yom Kippur there is no requirement to gather the community because there is no miracle of the day upon which to expound (and there is no need to gather the community to discuss the laws, which they have already learned during the previous thirty days).Two excerpts from sichah of Purim 5725 For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-05-2024 לע"נ מרת מלכה רייזל בת הרה"ח ר' מרדכי דובער ע"ה ראזענפעלד ליום היארצייט שלה ט' אייר. ת.נ.צ.ב.ה.נדבת בנה הרב מנחם מענדל הכהן שי' ראזענפעלדלע”נ הרה"ח הרה"ת ר' דובער ע"ה יוניק ליום היארצייט שלו ט' אייר. ת.נ.צ.ב.ה.נדבת בנו ר' דוד שי' יוניק

התוכן לאחרונה קמים יהודים שאת כספי הציבור שהיו יכולים להשקיע בחינוך יהודי של אלפי ילדי ישראל – פיקוח נפש רוחני (ואולי גם גשמי) – מבזבזים בלרחק יהודים מדרך התורה וההלכה... מקימים וועדות שידונו בעניני תורה והלכה כשמבטיחים מראש שמסקנת הרוב [דוקא. לא כולם, כדי להראות כאילו השקו"ט היתה כנה...] תהי' באופן מסויים! עושים שינויים בסידור; כדי "לקרב" בנ"י ליהדות מעודדים אותם לנסוע בשבת לביהכנ"ס... אף שבכך עוברים גם על מלאכות מן התורה! ובשביל מה – לשמוע את הדרשה של ה"ראביי" בעניני פוליטיקה וכד'!; פעם ראיתי נאום של א' שדרש בר"ה שהי' בו הכל חוץ מעניני יר"ש... כשהתעניין מה דעתי על הנאום, אמרתי לו הרי אפילו לשיטתו – מדוע הסתמך בדרשתו על ספרי הגויים כאשר אותו ענין כתוב בתורה שבכתב! ומה יענה לשאלת נכדו – אם "במקרה" יקבל חינוך יהודי – איך שכח פסוק בתנ"ך?!...משיחת מוצאי ש"פ שמיני, מבה"ח אייר ה'תשל"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=16-05-2024 Synopsis It has happened recently that public funds that could have been invested in the Jewish education of thousands of Jewish children – a matter of life and death (spiritually, and perhaps also physically) – has been wasted on distancing Jews from the path of Torah and Halacha…. They establish committees to discuss matters of Torah and Halacha, while ensuring in advance what the decision will be (they do it via majority vote, to make it seem like it was properly deliberated etc.), and the decision is to make changes to the siddur, that in order to bring Jews “closer” to Yiddishkeit they should be encouraged to drive to shul on Shabbos, which involves biblical prohibitions. And for what – to hear the “rabbi” talk about politics and the like. I saw the text of one rabbi's Rosh Hashana sermon; it discussed everything but matters of fear of heaven…when he asked me what I thought about the sermon I told him, even according to your own opinion – why did you base the sermon on non-Jewish books, when it says the same idea in the Written Torah? And what will he answer when his grandson asks – if his grandson ends up receiving a Jewish education – how he forgot a verse from the Tanakh?!Excerpt from sichah of Motz'aei Shabbos Parashas Shemini, Mevarchim Iyar 5739 For a transcript in English of the Sicha: https://thedailysicha.com/?date=16-05-2024

Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 How does one not lose track of the big picture when learning the minutiae of Gemara?   16:39 Would some common practices at the Shabbos table be considered halachically problematic?   20:34 How should one view Jews with special needs?   31:53 What if speaking about the past puts you in a bad place?   39:32 What is the definition of kol isha and how strict is it?   55:28 How can one fulfill the mitzvah of writing a Sefer Torah?   1:02:57 How is it possible for humans to create holiness?   1:06:35 Why do Ashkenazim preserve the Yiddish pronunciations, even in davening?   1:13:55 How is it possible for the Moshiach to unite all the Jewish communities?   1:17:26 Is it proper to chew bubblegum?   1:19:30 Why is Nach considered part of the Written Torah if it wasn't given at Mt Sinai?   1:23:30 Should a Sephardi Jew say Aleinu after Sefirah in an Ashkenazi minyan?   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

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Baal HaSulam. Shamati, 100. The Written Torah and the Oral Torah – 1

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The Pharisees accused Yeshua of breaking the Sabbath in the First Century. They were developing their own system of interpretation of the Written Torah, which became known as the Oral Torah. The accusations had more to do with their own authority and man-made laws than the commandments of God. Let us show you what Jesus said about Shabbat and how He understood the significance of the seven-day cycle that he built into the fabric of creation.Link: https://restoration.subspla.sh/3tqjxyb#thehappyrabbi #seattle #jewish #messianic #restorationseattle #JewishinSeattle 

The Pharisees accused Yeshua of breaking the Sabbath in the First Century. They were developing their own system of interpretation of the Written Torah, which became known as the Oral Torah. The accusations had more to do with their own authority and man-made laws than the commandments of God. Let us show you what Jesus said about Shabbat and how He understood the significance of the seven-day cycle that he built into the fabric of creation.Link: https://restoration.subspla.sh/3tqjxyb#thehappyrabbi #seattle #jewish #messianic #restorationseattle #JewishinSeattle 

Paul had a realization long before the Oral Torah was codified. He understood that man-made rules are not Torah. While customs, traditions, guidelines, and rules are not inherently bad, they become problematic when people add their own man-made rules to God's commandments and treat them as equal to the Written Torah. Paul found that Messiah is the goal of the Torah and that Yeshua's words are given as Torah! Let us show you how in this weeks message!Link: https://restoration.subspla.sh/knvm4px#thehappyrabbi #seattle #jewish #messianic #restorationseattle #JewishinSeattle 

Paul had a realization long before the Oral Torah was codified. He understood that man-made rules are not Torah. While customs, traditions, guidelines, and rules are not inherently bad, they become problematic when people add their own man-made rules to God's commandments and treat them as equal to the Written Torah. Paul found that Messiah is the goal of the Torah and that Yeshua's words are given as Torah! Let us show you how in this weeks message!Link: https://restoration.subspla.sh/knvm4px#thehappyrabbi #seattle #jewish #messianic #restorationseattle #JewishinSeattle 

Mishpatim 5784 - The Written Torah

In today's episode we discuss why the Oral Torah is referred to as "Mother", the study of which, in particular the laws contained therein, reveals the level of "Crown", which surrounds and is higher than the Written Torah, which is referred to as "Father"Iggeres HaKodesh, End of Epistle 29.Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of the Thinking Talmudist Podcast (Ep. 26), Rabbi Aryeh Wolbe learns the Talmud from Tractate Shabbos 31a and discusses the greatness of Hillel, the leader of the Jewish People in his generation, when he was approached by a convert who wanted a conversion shortcut.The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This episode is dedicated in honor of our friend, Eric Goldfarb from Canada, for being such an incredible friend!*****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast - https://linktr.ee/jewishinspiration Unboxing Judaism Podcast - https://linktr.ee/unboxingjudaism Parsha Review Podcast - https://linktr.ee/parshareview Living Jewishly Podcast - https://linktr.ee/jewishly Thinking Talmudist Podcast - https://linktr.ee/talmudist Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience on June 2, 2023, in Houston, Texas.Released as Podcast on June 6, 2023 ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast (Ep. 26), Rabbi Aryeh Wolbe learns the Talmud from Tractate Shabbos 31a and discusses the greatness of Hillel, the leader of the Jewish People in his generation, when he was approached by a convert who wanted a conversion shortcut. The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This episode is dedicated in honor of our friend, Eric Goldfarb from Canada, for being such an incredible friend!****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast: https://inspiration.transistor.fm/episodes Parsha Review Podcast: https://parsha.transistor.fm/episodes Living Jewishly Podcast: https://jewishly.transistor.fm/episodes Thinking Talmudist Podcast: https://talmud.transistor.fm/episodes Unboxing Judaism Podcast: https://unboxing.transistor.fm/episodes Rabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodes Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience on June 2, 2023, in Houston, Texas.Released as Podcast on June 6, 2023 ★ Support this podcast ★

Length of article: 1 pageLength of audio: 4 minutes 23 secondsSynopsis: This is the audio version of the 1-page article I wrote on 6/2/23, entitled: Naso: Confessing to an Omnipotent God. Do YOU know the source in the Written Torah for the mitzvah of vidui (confession of sins)? And if you do, can you explain why it's presented in this context? Here's my attempt to answer that question -----This week's Torah content has been sponsored by Isaiah Blanks and Joey & Estee Lichter in honor of Tamar Lichter Blanks receiving her PhD in mathematics.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Group: https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

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

Book Smart: Course through Judaism's Most Important Titles, and the Authors Who Inscribed Them Lesson One - The Torah We begin by addressing the question, “What is the Torah?” We discover how the whole of Jewish teaching (“the Torah” in its broader meaning) derives from the Chumash (“the Torah” in its narrower meaning). We also discuss the relationship between the “Written Torah” and the “Oral Torah,” and how these two components of Torah constitute a “partnership” of Divine revelation and human toil of the mind. We then introduce the twenty-four books of the Tanach. We explain the differences between Torah, Neviim, and Ketuvim, and review the contents of each. We also see how the roots of the different “genres” of Torah—Midrash, Halachah, Kabbalah, Musar, etc.—are all in the “Written Torah,” as will be further demonstrated in each of the next five lessons. --- Support this podcast: https://anchor.fm/mendy-goldberg/support

This episode is also available as a blog post: http://yhebrew.com/2022/12/30/moses-receives-the-written-torah/ Prophecy of the Promised Prophet Like Moses. Do you know the Torah reveals him? --- Send in a voice message: https://anchor.fm/hadassah-lau/message

Oral Torah is the world of mind and thought, Written Torah is the anchor, the body of that world.  Shulhan Arukh Orah Hayim 53:14.

Written Torah and Oral Torah are viewed as distinct entities. Often, they are taught accordingly, creating a deep divide and fragmentation in the approach to Torah frameworks. The Torah is one, however, and the Torah perspective of itself is far more profound...

YouTube link: https://www.youtube.com/watch?v=BfPoKxzg62E&list=PLZXYYrOJjWO4Dw3qd7CFkSbAg2jeMRRXd&index=54 1. In celebration of Shabbos Shiroh, the Maharal of Prague would gather the children and tell them about the Splitting of the Sea, the fruit trees at the sea, the fruit of which were plucked by the children, who shared the food with the birds - who joined in the singing of שירת הים. Accordingly, the Maharal had grain distributed to the children, to feed to the chickens and the birds.[1] 2. Why is this custom not upheld nowadays?[2] 3. Our cat has caught on that whenever I take a snack, he's entitled to be fed first. Is he right, or is it only for main meals that animal feed takes precedence?[3] 4. This coming Monday is the 15th of Shevat. Do all exotic fruit warrant the brocho of שהחיינו?[4] 5. At the end of many Kehos sidurim there is chart depicting the line of transmission of the Torah, from Har Sinai until the Shulchan Oruch & commentaries. The chart lists the Baraysa above the Tosefta. Other sources imply that the Tosefta is earlier.[5] 6. Before Hodu, we read the Baraysa of R' Yishmoel, listing the 13 methods for extrapolation of Halocho from the Written Torah. Why is this text part of Davening?[6] 7. There is a widespread custom for pregnant woman refraining to go to a cemetery. What about visiting the Rebbe's Ohel?[7] 8. For many years, a local Jewish centre had on display a framed sheet of parchment that was a fragment from a Sefer Torah that was vandalised during the Holocaust. That centre has now closed and have given us the said frame. Are we permitted to put it on display, or should be placing it Genizah?[8] [1] ספר השיחות תש"ב ע' 73. מנהג זה מוזכר – לשלילה – במגן אברהם סי' שכד ס"ז, ובשוע"ר שם ס"ח. העולת שבת מקיל לתת אוכל בחורף דלא שכיח להו מזון. [2] היכל מנחם ח"ב ע' לו; התוועדויות תשמ"ט ח"ב ע' 270. [3] ברכות מ א: אסור לאכול; גיטין ס א: אסור לטעום. בשוע"ר סי' קסז ס"ט: אסור לאכול. [אע"פ שהמג"א, וגם הראשונים כתבו "אסור לטעום"]. בשוע"ר הלכות צעב"ח בקו"א ג כ' שזה דין דרבנן. והכי משמע בחרדים. איתא בסי' תרלט סי"א שעד כביצה נחשבת אכילת עראי. [מעשה בחסיד ישיש שהלך רגלי לליובאוויטש, כי לא רצה לערוך דין-תורה עם סוס]. [4] סדר ברכת הנהנין פי"א הי"ב; פסקי תשובות סי' רכה ס"ק יז. [5] כללי התלמוד בסוף מסכת ברכות. [6] סדר רב עמרם. [7] שבט מוסר פכ"ד; שמירת גוף ונפש סי' קמג הע' ד; ס' 'מנהגים והנהגות לחסידי חב"ד' ע' 628. [8] שו"ת אגרות משה או"ח ח"ד סימן לח.