Podcasts about written torah

התוכן איתא בסיום מס' מכות: "כבר הי' ר"ג וראב"ע ור"י ור"ע מהלכין בדרך .. כיון שהגיעו להר הבית ראו שועל שיצא מבית קדשי הקדשים התחילו הן בוכין ור"ע מצחק .. אמרו לו מקום שכתוב בו והזר הקרב יומת ועכשו שועלים הלכו בו ולא נבכה, אמר להן לכך אני מצחק דכתיב ואעידה לי עדים נאמנים את אורי' הכהן ואת זכרי' בן יברכיהו, וכי מה ענין אורי' אצל זכרי' .. אלא תלה הכתוב נבואתו של זכרי' בנבואתו של אורי', באורי' כתיב לכן בגללכם ציון שדה תחרש בזכרי' כתיב עוד ישבו זקנים וזקנות ברחובות ירושלים, עד שלא נתקיימה נבואתו של אורי' הייתי מתיירא שלא תתקיים נבואתו של זכרי', עכשיו שנתקיימה נבואתו של אורי' בידוע שנבואתו של זכרי' מתקיימת בלשון הזה. אמרו לו עקיבא ניחמתנו עקיבא ניחמתנו". ראי' זו שהביא ר"ע אינה על עצם ענין הגאולה ותחיית המתים, שה"ז מפורש בתושב"כ, אלא על אופנה: שהרי תחיית המתים כשלעצמו הי' יכול להיות באופן (רק) כמו שהי' בג"ע לפני החטא – ביטול ענין המיתה, ו(במילא) יקומו מלכתחילה בריאים וחזקים. אבל מנבואת זכרי' "עוד ישבו זקנים וזקנות ברחובות ירושלים" מוכח שאז יהי' חידוש נעלה יותר שאינו מוכרח – הענין דאתהפכא, שיקומו באופן של "זקנים וזקנות" והם יהיו חזקים עד ש"ישבו .. ברחובות ירושלים" (לא כדרך זקנים)! [המשך יבוא]ב' חלקים משיחת יו"ד שבט ה'תשכ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=06-08-2025 Synopsis The conclusion of Masechta Makkos states: “It once was that Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva were walking along the road…When they arrived at the Temple Mount, they saw a fox that emerged from the site of the Holy of Holies. They began weeping, and Rabbi Akiva was laughing…They said to him: This is the place of which it is written: “And the layman who approaches shall die,” and now foxes walk in it; and shall we not weep? He said to them: That is why I am laughing, as it is written: “And I will take to Me faithful witnesses to attest: Uriah the Kohen, and Zechariah ben Yevarchiyahu.” Now, what is the connection between Uriah and Zechariah…Rather, the verse hinged the fulfillment of the prophecy of Zechariah on the fulfillment of the prophecy of Uriah. In the prophecy of Uriah it is written: “Therefore, for your sake Tzion will be plowed as a field.” In Zechariah it is written: “There will yet be elderly men and elderly women sitting in the streets of Yerushalayim.” Until the prophecy of Uriah was fulfilled, I was afraid that the prophecy of Zechariah would not be fulfilled. Now that the prophecy of Uriah was fulfilled, it is evident that the prophecy of Zechariah remains valid. They said to him: Akiva, you have comforted us; Akiva, you have comforted us.” Rabbi Akiva here is not bringing proof for the Redemption and Techias Hameisim themselves, because they are stated explicitly in the Written Torah. Rather, he is bringing proof as to the manner in which they will occur: Conceptually, Techias Hameisim could occur in a manner similar to the state of Gan Eden before the sin, meaning, the abolition of death, as a result of which the dead would be resurrected in a state of optimum strength and health. But since Zechariah's prophecy states that “There will yet be elderly men and elderly women sitting in the streets of Yerushalayim,” that proves that there will be an even greater novelty – the fact that they will arise as “elderly men and elderly women,” and yet they will become strong enough to be “sitting in the streets of Yerushalayim” like young people. (To be continued).2 excerpts from sichah of Yud Shevat 5725 For a transcript in English of the Sicha: https://thedailysicha.com/?date=06-08-2025 לע"נ מרת צבי' אדל בת ר' צבי ע"ה ליום היארצייט שלה י"ב מנחם-אב. ת.נ.צ.ב.ה.

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

Episode 180 – 10 Facts Every Christian Needs to Know 8 – Moses the Author Welcome to Anchored by Truth brought to you by Crystal Sea Books. In John 14:6, Jesus said, “I am the way, the truth, and the life.” The goal of Anchored by Truth is to encourage everyone to grow in the Christian faith by anchoring themselves to the secure truth found in the inspired, inerrant, and infallible word of God. Script: Don't think that I will be the one to accuse you to the Father. You have put your hope in Moses, yet he is the very one who will accuse you. Moses wrote about me, and if you had believed Moses, you would have believed me.” Gospel of John, chapter 5, verses 45 and 46, Contemporary English Version ******** VK: Hello! I’m Victoria K. Welcome to Anchored by Truth brought to you by Crystal Sea Books. We’re very glad to be with you today as we continue the series we started a few weeks ago on Anchored by Truth. We are calling this series “10 Facts Every Christian Needs to Know.” In the studio today we have RD Fierro. RD is an author and the founder of Crystal Sea Books. So far we have covered 5 of the 10 facts and we have done 2 other episodes to talk about what those facts mean. RD, last time we pointed out that the reason we are doing this series is to begin to give Christians a factual foundation for being able to reject some of the false narratives that circulate widely in our culture. Before we get into our 6th fact that every Christian needs to know why don’t you remind us of how you differentiate between primary and secondary narratives? RD: Well, I would also like to say hello to all the listeners joining us here today. As listeners are well aware today we are bombarded by political and cultural messages from every side. It’s gotten so bad that corporations even embed these cultural dictates in the commercials they use to sell their products. Most of the messages we see, though, are what I call secondary narratives. They are messages about the environment, family structures, marriage, politics, etc. What most people rarely think about is that these secondary narratives are dependent on other more foundational narratives which I call primary narratives. In our culture these primary narratives include ones such as Deep Time (the universe and earth are billions of years old), uniformitarianism (the present is the key to the past), and evolution (living organisms gradually changed over hundreds of millions of years to produce the biosphere we see today). But the overarching result of these primary narratives is that we don’t need God to explain the earth and universe as we know and see it. VK: So, another primary narrative that has taken hold of much of society is that since God is no longer necessary to explain life and the physical universe man is free to act as he wishes. This narrative is sometimes labeled homo mensura which means “man is the measure.” If God isn’t around man may organize his life and his communities in any manner that suits him or her. RD: Correct. The problem with this whole scheme, obviously, is that just because man has invented explanations for why God isn’t necessary does not mean that God went out of existence. God is still very much in existence and much to the chagrin of modern man – sovereign over the affairs of creation, nature, nations, and individuals. Truth is that which corresponds to reality not that which corresponds to our convenience or preferences. And the stubborn, unrelenting truth is that God has always existed and is still in control. The only question is whether or not we will acknowledge His existence and sovereignty. VK: We want to make it clear that God exists and is sovereign regardless of whether any or all acknowledge that. Our acknowledgment of that fact is for our benefit not God’s. And that’s the point of this “10 facts every Christian needs to know” series. We want Christians to have a solid foundation of fact that they can use to support their faith. The facts we are presenting in this series help demonstrate that the primary narratives that are circulating in our culture are flawed – fatally flawed. So, if we put our trust in them we are building the houses of our lives on sand that is ultimately going to wash away. Even if that sand does not wash away to our detriment in this life it will all be gone when we stand before the judgment seat of Christ. RD: Exactly. The ten facts that we are covering help people begin to chip away at the hold those primary narratives have over their lives. Now the first five facts demonstrated that the scientific support for Deep Time, uniformitarianism, and evolution is not nearly as strong as most people believe – and not nearly as strong as is taught in most educational settings. We’ll let people revisit those episodes to see why. But today we want to move on our 6th fact – because we want people to understand that while our first 5 facts help demonstrate the need for God to explain the existence of the universe and life these next five facts will help show that the Bible contains incontrovertible evidence that it is the inspired word of God. VK: So, what is fact number 6? RD: Fact number 6 is that Moses was the author of the Pentateuch. VK: The Pentateuch is the first five books of the Bible namely the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Another name that is often given to these books is the Torah. So, Torah means the same as Pentateuch or the Five Books of Moses. In the Jewish tradition these books are sometimes referred to as the Written Torah. You would think that calling these books “the Five Books of Moses” would sort of settle the question of authorship. RD: And the question of the author of the Pentateuch was essentially a non-question for over 3,000 years. But in the last couple of hundred years liberal Bible critics have begun to postulate that Moses was not, in fact, the author of the Pentateuch. Instead based on supposed linguistic analysis liberal critics have said that there were multiple authors who wrote the first five books of the Bible. Even more than that, these critics have asserted that the Pentateuch was not written during the period of the Exodus and 40 years in the wilderness. Instead the critics date the production of the books to dates that vary between 900 BC or so to around 500 BC. VK: The traditional dating for the Pentateuch is that they were written either in the 15th century BC or at the latest in the 13th century BC. The variance in the dates depends on whether the scholar supports either the “late date” or the “early date” for the time of the Israelites departure from Egypt that is described in the book of Exodus. Probably, the most widely accepted date is the early date which would place the departure of the Hebrews around 1445 or 46 BC. So, the assertion that the books of the Pentateuch were written between 900 BC to 500 BC places it in a difference of several centuries. That’s not a negligible difference. So, if the liberal critics do not believe that Moses wrote the first five books of the Bible who do they believe wrote them? RD: One common hypothesis is the so-called JEDP hypothesis. It’s called that because this hypothesis says that there were at least 4 different documents that were combined to create the Pentateuch. The “J” document supposedly used was created by a writer who preferred to use the term “Jehovah” as the name for God. Jehovah, of course, is the Greek version of the Hebrew term “Yahweh” which most people know means “I am.” VK: This name was made famous in Moses encounter with God at the burning bush when God declared that His name was “I am who I am.” In Exodus, chapter 3, verses 13 and 14 we have this exchange. “Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them? God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you.’ ” RD: Right. So, the hypothesis says that the “J” document writer liked the name Jehovah for God but the “E” document writer used the name “Elohim” for God. The Elohist author(s) supposedly lived around 700 – 750 BC and lived in the Northern Kingdom of Israel. VK: This would have been after the kingdom of Israel which had been unified under David and Solomon had been divided under Solomon’s son. The Northern Kingdom was called “Israel” and the Southern Kingdom was called “Judah.” RD: The “D” stands for Deuteronomy because it is supposed that this document writer or writers wrote most of this book. It is also usually assumed that this was the book that was referred to in 2 Kings 22:8 and was found in the temple in Jerusalem in 621 BC. Then the “P” refers to one or more “Priests” who supposedly lived during the period of the Babylonian exile or immediately after. It is supposed that these priests wanted to compile a sort of pious fiction to either encourage the people … VK: Who obviously would have been very discouraged when they were either in exile in Babylon instead of in their homeland in Palestine – or still recovering from the exile even after they returned back to their homeland after the Persians conquered the Babylonians. RD: … yes. Or they were writing a book because they wanted to compose a kind of holiness code for the exiles or returnees and so compiled a final set of books from existing earlier documents and wanted to imprint them with a form of authority so they ascribed their authorship to the most famous Jewish figure ever: Moses. VK: The problem of course is that if this hypothesis is true it immediately discredits a number of other scriptural passages that refer to Moses as the author of the Pentateuch. There are references to Moses as the author in the books of Joshua, 1st and 2nd Kings, Ezra, Nehemiah, Daniel, and Malachi in the Old Testament. And there are more references to Moses as being the author of the Pentateuch in the New Testament such as our opening scripture from the Gospel of John. RD: Right. And of all of these scriptural references to Moses as being the one who received the law from God and transmitted it to the Israelites the reference from John 4:45 & 46 is certainly one of the most troubling – if Moses didn’t actually receive the law. It is Jesus speaking in John 45 & 46. In these verses Jesus unequivocally states “that Moses wrote about me.” VK: When he said this, many commentators believe Jesus was referring to passages such as Genesis, chapter 3, verse 15 and Genesis, chapter 49, verse 10. But Jesus was also likely referring to Deuteronomy, chapter 18, verse 15 where Moses wrote, “The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him.” RD: Right. If Moses did not write the books of Genesis and Deuteronomy then Jesus was mistaken. Moses had not, in fact, written about Him. This would not just be a problem. It would be catastrophic for our salvation. In order to be our Savior Jesus must be both fully human and fully divine. A fully divine being cannot sin or make errors – even errors pertaining to historical fact. So, if Jesus was mistaken and Moses did not write the Pentateuch it threatens the whole basis of Christianity. VK: Well. I guess that tells you what’s at stake with fact number 6 – that Moses wrote the Pentateuch. So, what evidence is there that Moses did write the first five books of the Bible? RD: Well, we don’t have time today to get into all the lines of evidence but there are several of them. But let’s start with this. The JEDP hypothesis and others like it all depend on some form of linguistic analysis to declare that the Pentateuch was not the work of a single author. The fundamental claim is that the use of multiple names for God indicates that the books must have come from one writer. But while linguistic analysis is the basis for the JEDP hypothesis linguistic analysis also destroys the hypothesis. VK: How so? RD: Supposedly under this hypothesis the JEDP documents were being produced between the 9th and 6th centuries BC. Well, during that time period many other books of the Bible were being written. We know for certain then that the most popular name that was being used during this time period was a different term from “Jehovah” or “Elohim.” It was the term “Jehovah Sabaoth.” The English translation of this term is the title “the Lord of Hosts.” The term “hosts” here equates to the term “armies.” VK: According to Dr. Jonathan Sarfati’s commentary on the first 11 chapters of Genesis entitled The Genesis Account, the term “the Lord of Hosts” “occurs about 67 times in Isaiah (late 8th century BC), 83 times in Jeremiah (turn of the 7th and 6th centuries BC), 13 times in 2 chapters of Haggai (late 6th century BC), and 51 times in Zechariah (turn of the 6th and 5th century). That is, this title for God was used the whole time the Documentarians claim the Pentateuch was written. But this title is not in the Pentateuch at all, most strange for redactors.” RD: Right. So, supposedly linguistic analysis tells us that there was not have a single author for the first five books of the Bible but linguistic analysis also tells us that during the very time period in which the Pentateuch was supposedly being fabricated the priests doing the fabrication never used the title for God that most commonly being employed for over 200 years. Said slightly differently, the principle reason the critics use to criticize Mosaic authorship actually demonstrates that the Pentateuch was created long before the period during which they want to ascribe creation. VK: That seems like a relevant point. Are there any other reasons for believing that Moses was the author of the Pentateuch? RD: Plenty actually. But here’s one that’s fairly easy to understand. It is pretty obvious from reading the books of Genesis through Deuteronomy that whoever wrote them was very familiar with the land of Egypt but had only very limited familiarity with Palestine. Dr. Gleason Archer in The Encyclopedia of Bible Difficulties provides these observations. The climate and weather that is cited in the book of Exodus as illustrated in the crop sequence in Exodus 9:31 & 32 is typically Egyptian not Palestinian. The trees and animals referred to in Exodus through Deuteronomy are all indigenous to Egypt or the Sinai Peninsula but are not common to Palestine. VK: This is relevant because according to the books themselves they were written during the period in which they were leaving captivity in Egypt and heading for the land that had been promised to Abraham – Palestine. The book of Genesis covers the period from creation until the Israelites left Palestine to settle in Egypt because of a severe famine. While in Egypt the nation grew from just about 80 people to a nation of close to two million. The book of Exodus, of course, describes Moses confronting Pharaoh and the initial period after the Hebrews left Egypt. For the next 40 years they wandered in or around the Sinai peninsula. So, for instance, Dr. Archer notes that the acacia [AH-KAY-SHUH] tree which figures prominently in the construction and furnishing of the tabernacle described in Exodus is found widely in Egypt and the Sinai but is only found in Palestine in the region around the Dead Sea. He also notes that the hides that were supposed to furnish the outer covering of the tabernacle came from an animal called a dugong [DOO-GAAHNG]. The dugong is a form of marine mammal that is similar to a manatee. It is found in the seas adjacent to Egypt and the Sinai but is unknown in Palestine. RD: And the lists of clean and unclean animals that are contained in Leviticus chapter 11 and repeated in Deuteronomy chapter 14 include a number of animals that are peculiar to the Sinai but are not found in Palestine. It’s hard to know how a group of priests who had been living either in Palestine or the territory around Babylon which is far to the east of Palestine could or would have constructed such a list. Even if they familiarized themselves somehow with a group of animals completely foreign to them the people to whom they were writing would have had no way to relate. Bear in mind the supposed date the documents that supposedly formed the basis for the Pentateuch were written hundreds of years after the Exodus. VK: Dr. Archer also notes that all of the geographic references in the first five books show someone who is very familiar with Egypt but not familiar at all with Palestine. In Genesis, chapter 13, verse 10 when the author is trying to describe what the vegetation is like in the Jordan River valley he compares it to a well-known region in the Eastern part of the Nile River delta. This reference would have made no sense to a group that had lived in Palestine or Babylon but made perfect sense for a people who, at that time, had lived in Egypt for hundreds of years. Remember that after Jacob went with his family down to Egypt they stayed there for over 400 years. By that time the descendants would have forgotten all about what Palestine was like but would have been very familiar with Egyptian geography. RD: And another thing that makes perfect sense for the view that Moses wrote Genesis through Deuteronomy during the period immediately after the Egyptian captivity was the emphasis that is placed in the books on the tabernacle. The tabernacle was a large tent that was built according to very exacting specifications. The specifications are exact about size, materials, structure, organization, and furnishing. It is an extraordinary focus on what is essentially an elaborate tent set up. There is no other example in ancient literature of so much attention paid to a mobile worship center. There is so much detail provided that even the weight of the base sockets for the pillars that hold the sides of the tent is specified. VK: If the JEDP hypothesis were true the readers of the assembled documents would have been living in a time well after the construction of Solomon’s temple in Jerusalem. Solomon’s temple was magnificent in every way. Even if the final documents were put together during or after the Babylonian captivity all the Jews still remembered or know of the glory of Solomon’s temple. Solomon’s temple lasted for hundreds of years in Jerusalem before it was destroyed by the Babylonians. Solomon’s Temple in Jerusalem had been the center of Jewish life for hundreds of years by the time the purported documents were written. It’s hard to see why any group of writers would have thought that elaborately describing a tent that had no relevance to their readers would have inspired them or induced them to more holy living. But the descriptions of the portable tabernacle would have made perfect sense to a group of desert wanderers who would see that tabernacle as the center of their lives and worship for the next several decades. RD: So, again the view that was accepted in the church for nearly three-thousand years – that Moses wrote the first five books of the Bible during the 40 year period while the Hebrews were wandering in the desert – makes sense of the reason so much attention was paid to the tabernacle. It makes no sense in the JEDP hypothesis. VK: And we should make one final point for today. At one time it was thought that one reason Moses couldn’t have written the Pentateuch was that 19th century scholars were dubious that writing was being widely used at the date of the Exodus in the 1400’s BC. But today we know that writing was commonplace in Palestine at this time, don’t we? RD: Yes. There have been numerous discoveries of clay tablets which show that even the common people in and around the Sinai were literate. There was a group of tablets discovered in Serabit-el-Khasim in the region where the Egyptians operated some turquoise mines during the 2nd millennium BC. The tablets contained records of mining quotas and some religious declarations. But the significant thing is that the writing was in an irregular style quite different than would have been done by a professional scribe. So, as Dr. Archer says, “Already back in the 17th or 18th centuries BC even the lowest social strata of Canaanite population, slave-miners who labored under Egyptian foremen, were well able to read and write.” Well, certainly if slave-miners could, Moses who had been educated in Pharaoh’s household would have been capable of preparing the books attributed to him. VK: When it comes down to it the reason the critics resist Moses’ authorship of the first five books of the Bible is because those books contain prophecies which we now know have been fulfilled. Fulfilled prophecy is strong evidence that those five books, as well as the rest of the Bible, were inspired by a supernatural God. Critics try to late-date books until after prophecies were fulfilled in the hopes that doing so makes it seem like the writer was writing history disguised as prophecy. Moses, among other things, prophesied that if the Hebrews didn’t remain faithful to their God they would wind up going into captivity. That happened when the Assyrians destroyed the Northern Kingdom of Israel in 722 BC and the Babylonians destroyed Judah in the early 6th century BC. RD: The point of this series and today’s discussion is to help Christians guard against the narratives that circulate so widely today. One of those narratives is that the Bible cannot be trusted. So, to push that narrative the critics must cast doubt on the reliability and authenticity of scripture. The bad news for the critics is that the Bible can withstand those attacks provided Christians arm themselves with relevant facts and knowledge. Moses wrote the Pentateuch. Under the inspiration of the Holy Spirit he uttered prophecies that would be fulfilled a thousand years later and others that would be fulfilled 500 years after that. Only an almighty, omniscient God could have enabled Moses to do that but by doing so He gave powerful evidence that those 5 books were only the beginning of long line of inspired revelation. VK: When we start taking a hard look at the available evidence our brains confirm what our hearts already know – there is no coherent explanation for the universe, the Bible, and the events of world history that doesn’t include God. This sounds like a great time to go to the Lord in prayer. Today let’s listen to a prayer that God would intervene to stop one of the most pernicious evils that has ever existed in our world: human trafficking. Sadly, this evil is not confined to far-away places but even occurs where we’d least hope – in our own community. ---- PRAYER FOR COMBATTING HUMAN TRAFFICKING VK: Before we close we’d like to remind our audience that a lot of our radio episodes are linked together in series of topics so if they missed any episodes in this series or if they just want to hear one again, all of these episodes are available on your favorite podcast app. To find them just search on “Anchored by Truth by Crystal Sea Books.” If you’d like to hear more, try out crystalseabooks.com where “We’re not perfect but our Boss is!” (Opening Bible Quote from the Contemporary English Version) Gospel of John, chapter 5, verses 45 and 46, Contemporary English Version Genesis in clay - creation.com New archaeological find affirms Old Testament historicity - creation.com Debunking the Documentary Hypothesis - creation.com Satan’s Strategy • Cast doubt on God’s goodness • Deny God’s truth • Elevate self-importance • Establish a replacement in the mind and heart for God’s truth Cultural Narratives One way to look at narratives is that there are primary and secondary narratives that circulate in our culture. The primary narratives are so embedded in our culture that they are not even noticed any more. They are like the framed prints on your wall. Initially you see them but as time goes by you notice them less and less. Eventually you only know they are there when a visitor comes in and remarks about them. Deep time, evolution, uniformitarianism, and the equality of all religious viewpoints are now primary narratives in our culture. Only fools and the suspect disagree with them. The narratives we notice (such as the prominent social and political narratives) are secondary ones - the acceptability of abortion, same sex marriage, the difference between "green" energy and fossil fuels, "public" education, increased government control and regulation, etc. The secondary ones emerge from and are dependent on the primary ones. • The Big Bang/deep time does away with the need for God as Creator. • Evolution does away with the need for God as the Author of life. • Uniformitarianism does away God as the Administrator of justice (become evil continually and God will wipe you off the face of the earth). Since we've done away with God we now create our own standards for what constitutes "personhood," family, man's dominion over the earth, etc. The problem is, of course, we didn't do away with God or His truth. And the house built on intellectual sand falls when the river of reality hits it. So, we will proclaim the truth to try to save some and maybe by God's grace many or most. People who doubt the inerrancy of scripture never think about any of this but they should. The line from that which they doubt the Word to a life they don't want to live is very straight. The line grows even more straight as it uncoils - just like the hangman's rope.

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.

This class looks at Maimonides's view of the Written Torah. Sources available here: https://bit.ly/ShM3 (PDF file) --- Support this podcast: https://anchor.fm/marc-herman0/support