Podcasts about Yehoshua

The Henry and Lisa Manoucheri Parsha Shiur Parshas Mishpatim TO IGNORE ANTISEMITISM? & What is a Jew? Plus  Amaleik Vs Profundity, Joy, Ecstasy, & Dignity 

Rav makes a statement that is contradicted by a braita. He says that the last page of a Sefer Torah can end in the middle of the page, while a braita says it must finish at the end. After trying to reconcile Rav's position with the braita by limiting it to a Chumash (a parchment containing only one book of the Torah) and not a full Sefer Torah, the Gemara questions this from another statement of Rav (brought by Rabbi Yehoshua bar Aba in the name of Rav Gidal). There are two versions of the explanation for Rav's second statement, which may affect whether his position can be reconciled with the braita and whether one needs or is permitted to finish the last line of the Torah in the middle of the line. Two other statements of Rabbi Yehoshua bar Aba in the name of Rav Gidal in the name of Rav are brought regarding the Torah. The first discusses a specific rule regarding the last eight verses of the Torah describing Moshe's death: an individual reads them in a shul. There is a debate among the commentaries regarding the meaning of this rule. Initially, it is suggested that this rule follows the view that Yehoshua wrote these verses, but the Gemara concludes it can also be explained according to Rabbi Shimon, who held that Moshe wrote them b'dema. The second statement is that one who buys a Sefer Torah in the market does not fulfill the mitzva in the proper manner, as ideally one should write a Sefer Torah rather than buy it. A piece of parchment used in a Sefer Torah can contain between three and eight columns. A column should include approximately 30 letters. However, there are different rules regarding the last page of the Torah. How many letters can be added in the margin if needed, and under what circumstances? If one omits the name of God, how can this be fixed? There are five tannaitic opinions, ranging from no solution to scraping the ink of a different word and inserting God's name there (placing the other word between the lines) to even allowing half the name of God to be added between the lines. Rabbi Shimon Shezuri's opinion is that the name of God can be added between the lines, but only if it is the whole name. Ravin son of Chinina said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. The Gemara tries to establish what "this" issue is. Each time a possibility is suggested, starting with our sugya,  it is rejected because others also issued rulings, and when the Gemara listed who ruled like whom, Ravin bar Chinina and rabbi Chanina did not appear there.

Rav makes a statement that is contradicted by a braita. He says that the last page of a Sefer Torah can end in the middle of the page, while a braita says it must finish at the end. After trying to reconcile Rav's position with the braita by limiting it to a Chumash (a parchment containing only one book of the Torah) and not a full Sefer Torah, the Gemara questions this from another statement of Rav (brought by Rabbi Yehoshua bar Aba in the name of Rav Gidal). There are two versions of the explanation for Rav's second statement, which may affect whether his position can be reconciled with the braita and whether one needs or is permitted to finish the last line of the Torah in the middle of the line. Two other statements of Rabbi Yehoshua bar Aba in the name of Rav Gidal in the name of Rav are brought regarding the Torah. The first discusses a specific rule regarding the last eight verses of the Torah describing Moshe's death: an individual reads them in a shul. There is a debate among the commentaries regarding the meaning of this rule. Initially, it is suggested that this rule follows the view that Yehoshua wrote these verses, but the Gemara concludes it can also be explained according to Rabbi Shimon, who held that Moshe wrote them b'dema. The second statement is that one who buys a Sefer Torah in the market does not fulfill the mitzva in the proper manner, as ideally one should write a Sefer Torah rather than buy it. A piece of parchment used in a Sefer Torah can contain between three and eight columns. A column should include approximately 30 letters. However, there are different rules regarding the last page of the Torah. How many letters can be added in the margin if needed, and under what circumstances? If one omits the name of God, how can this be fixed? There are five tannaitic opinions, ranging from no solution to scraping the ink of a different word and inserting God's name there (placing the other word between the lines) to even allowing half the name of God to be added between the lines. Rabbi Shimon Shezuri's opinion is that the name of God can be added between the lines, but only if it is the whole name. Ravin son of Chinina said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. The Gemara tries to establish what "this" issue is. Each time a possibility is suggested, starting with our sugya,  it is rejected because others also issued rulings, and when the Gemara listed who ruled like whom, Ravin bar Chinina and rabbi Chanina did not appear there.

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Nissan ⭐ 2,554

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Nissan ⭐ 2,554

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Yisro  The Euphoria and  Serenity of Intimacy & Judaism Plus  Moving on CORRECTLY from October 7th

The Psychology Behind The Parsha  Parshas Yisro  Relationship & Marriage  Portals

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Psychology Behind the Parsha Parshas B'Shalach To Complain or To Listen? 

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Nissan ⭐ 2,543

Dave Brisbin 1.25.26 Ever heard a line so impactful you thought, I wish I'd said that? Few days ago, I ran across a line attributed to the one-time road manager of the band ACDC…of all people. To be fair, he did become a pastor and a kind of pop theologian: God is the name of the blanket we throw over mystery to give it shape. Oh yeah, I wish I'd said that. The invisible man is standing in front of you. You sense him, but can't see a thing. Throw a blanket over empty space, and drape a shape. No detail, but at least a shape, a spatial relationship. I've been saying forever that every theology is wrong. How could it be anything else? How could finite language ever define the infinite? Much as we crave that sort of certainty, theology was only ever meant to give shape to a relationship. To limit error and create a paradigm that allows us to navigate—accept life on life's terms while holding a sense of hope and gratitude. He said all that…just much pithier. We think we know God because we've read the book—words with edges that limit and restrict. But the word God is just a placeholder for infinite mystery, to which words can point but never describe. And if Jesus and the Father are one, then Jesus is mysterious too. We think we know Jesus because he had a shape and seems to be saying something we read as concrete and certain in a language that wouldn't exist for a thousand years. Jesus is the word we give to a man who was named Yehoshua, shortened to Yeshua in Hebrew. But to his friends, in Aramaic, the language of the street, he was Eesho. Eesho. Just the sound of it shatters our familiarity. To look at Jesus from an Aramaic perch, to exhale all we think we know and see the shape that emerges as we throw our blanket out over empty space, is to begin to meet Eesho for the first time. A man who speaks in words without edges, in poetry and stories that invite us to confront all we've managed to avoid. If your Jesus is familiar, comfortable, he is not Eesho. Eesho is always beckoning farther up and further in, never resolving mystery, but giving just enough shape that we can experience with him what words can never contain.

Dave Brisbin 1.25.26 Ever heard a line so impactful you thought, I wish I'd said that? Few days ago, I ran across a line attributed to the one-time road manager of the band ACDC…of all people. To be fair, he did become a pastor and a kind of pop theologian: God is the name of the blanket we throw over mystery to give it shape. Oh yeah, I wish I'd said that. The invisible man is standing in front of you. You sense him, but can't see a thing. Throw a blanket over empty space, and drape a shape. No detail, but at least a shape, a spatial relationship. I've been saying forever that every theology is wrong. How could it be anything else? How could finite language ever define the infinite? Much as we crave that sort of certainty, theology was only ever meant to give shape to a relationship. To limit error and create a paradigm that allows us to navigate—accept life on life's terms while holding a sense of hope and gratitude. He said all that…just much pithier. We think we know God because we've read the book—words with edges that limit and restrict. But the word God is just a placeholder for infinite mystery, to which words can point but never describe. And if Jesus and the Father are one, then Jesus is mysterious too. We think we know Jesus because he had a shape and seems to be saying something we read as concrete and certain in a language that wouldn't exist for a thousand years. Jesus is the word we give to a man who was named Yehoshua, shortened to Yeshua in Hebrew. But to his friends, in Aramaic, the language of the street, he was Eesho. Eesho. Just the sound of it shatters our familiarity. To look at Jesus from an Aramaic perch, to exhale all we think we know and see the shape that emerges as we throw our blanket out over empty space, is to begin to meet Eesho for the first time. A man who speaks in words without edges, in poetry and stories that invite us to confront all we've managed to avoid. If your Jesus is familiar, comfortable, he is not Eesho. Eesho is always beckoning farther up and further in, never resolving mystery, but giving just enough shape that we can experience with him what words can never contain.

The Henry and Lisa Manoucheri Parsha Shiur Parshas Bo  AN AMERICA LITMUS TEST- Pyramids, Power Structures, and NATO Vs Discernment, Scruples, Refinement & FREEDOM

The Psychology Behind the Parsha Parshas Bo  By Your Identity You Will Live

The Henry and Lisa Manoucheri Parsha Shiur Parshas Va'Eira (2026 - Teves תשפ״ו)  On the Precipice of Security? Plus -  HaShem On Demand & Understanding The CORRECT Responsibilities 

Pharaoh's decree to drown the boys and the girls live is seen in our day as well. The Haggadah's identification of "Amalenu" as “the children” teaches that toil is inherent to parenting. In a time of spiritual emergency, the model of Yehoshua ben Gamla teaches that preserving Torah demands mesiras nefesh from everyone, setting aside honor and comfort to educate the next generation. The Alter Rebbe teaches that by exerting ourselves in Torah study, we exchange the suffering of exile for spiritual labor. This class, taught by Rabbi Shais Taub, is based on Parshas Shmos in Likkutei Sichos Vol. 1.

Greek music fills Israeli weddings, cafés, and stadiums — but why? Israel doesn't just listen to Greek music; it needs it. Listen to ‘Wandering Jews' as we uncover how a “foreign” sound became a cultural safe harbor, revealing the Israeli search for identity and belonging. Through stories of exile, trauma, and survival, Greek music became a borrowed and reimagined sound of a Mediterranean home. What we listen to, it turns out, tells us who we want to be. Links for Additional Readings:Rosa Eskenazi, The Shalvi/Hyman Encyclopedia of Jewish WomenYehuda Poliker – My EyesThe Mediterranean Israeli Identity, A.B. Yehoshua, the European Institute of the MediterraneanFollow us on Facebook, Instagram, and LinkedIn!Find more at j2adventures.com Hosted on Acast. See acast.com/privacy for more information.

10th shiur - R' Chaim Schwartz Likutei Moharan Torah 7 TinyanaSubscribe to our WhatsApp status for exclusive updates, short clips and more. We are also available on Youtube, Spotify, Apple Podcasts.Download our english and hebrew pamphlets here

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Sh'mos (2026 - Teves תשפ״ו)  Regime Changes & A Mission to Organize  PLUS Never Again? & Who Are the Visionaries?

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Psychology Behind the Parsha Parshas Sh'mos (2026 - Teves תשפ״ו)  Getting Ready for Redemption 

The Psychology Behind the Parsha Parshas Sh'mos (2026 - Teves תשפ״ו)  Getting Ready for Redemption 

Series of teachings of R' Yehoshua ben Levi and determination as to underlying motivation for leniency of villagers to read earlier

On slaughtering the red heifer "outside of the pit" has to mean more than "outside of the Temple," as this offering was always made outside of the Temple. So what is the concern here? The Gemara provides a few suggestions. Also, a sidestep away from the dispute between R. Yochanan and Resh Lakish on the daf about the concern of impurity in the land - and whether there might be bones in the ground from the time of the Flood (which, if there, are reason to be concerned about impurity in the ground). But did the Flood actually come to the land of Israel? And could there be anything interfering with the (apparently identifiable) bedrock? Plus, women would give birth to children who would draw water to contribute to the next red heifer offering (as part of the process) - children who were kept free of ritual impurity to be able to play this role. And if that isn't clear for the whole land, then at least Jerusalem - where R. Yehoshua essentially stipulates that the holy city is not impure. Also, more on the Flood itself - and how the huge animals were saved from the waters, given that they wouldn't have fit on the ark.

Sources for 15th fot walled cities and debate if walled from Yehoshua bin Nun/Achashveirosh, establishment of the "osios sofios" and Targumim

The Henry and Lisa Manoucheri Parsha Shiur  Parshas VaY'chi (2025 - Teves תשפ״ו)  Obliterating Internal and External Authoritarianism Plus  The Journey from Religion to JUDAISM 

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,525

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,525

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Psychology Behind The Parsha Parshas VaY'chi (2025 - Teves תשפ״ו)  Limitless Synergy & Living 

The Henry and Lisa Manoucheri Parsha Shiur  Parshas VaYiGash  (2025 - Teves תשפ״ו)  AI Worship  & The Soul of Our Nation  Plus Jewish International Relations 

The Psychology Behind the Parsha Parshas VaYiGash  (2025 - Teves תשפ״ו)  The Greatest Advocate 

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Henry and Lisa Manoucheri Parsha Shiur   Parshas MiKeitz - Chanukah (2025)  Our Light Versus  Their Terror  Plus To DE-Humanize OR To RE-Humanize?  &  The Truth about Torah Wisdom and Forgiveness

The Psychology Behind the Parsha Parshas MiKeitz - Chanukah Becoming the Adult In the Room

Rabbi Yehoshua Sova has electrified a wide range of audiences and backgrounds for over 20 years. He has served as the Rabbi of a Sephardic Congregation for over 12 years and is now the Rabbi of an Ashkenazi Congregation, Merchant One Minyan in Miami Beach. Rabbi Sova also has a popular lecture series with an international following on Torah Anytime and other platforms. With great wisdom and wit, Rabbi Sova is able to connect to a wide variety of participants on a host of topics. Whether it is the Talmud or the Titanic, Rabbi Sova's lectures leads one to walk away with an appreciation for the Divine Wisdom of God through the Torah's lens.---Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels:Facebook: @ShlomobuxbaumInstagram: @shlomobuxbaumYouTube: @levexperienceOrder Rabbi Shlomo' books: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Psychology Behind The Parsha Parshas VaYeishev  (2025) Unassailable Identity 

The Henry and Lisa Manoucheri Parsha Shiur  Parshas VaYishlach The Uniqueness of the Jew & Striving for Our Divinity 

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,502

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,502

The Psychology Behind the Parsha Parshas VaYishlach In AND Out of the Box

The Henry and Lisa Manoucheri Parsha Shiur Parshas VaYeitzei  Dealing with Scoundrels & Antisemites  Plus  Hidden versus Revealed Agendas

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,494

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.