Podcasts about yitzchak

J.J. and Dr. Alon Shalev discuss the iconoclastic ideas and character of Rabbi Yitzchak Hutner. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsAlon Shalev is a Research Fellow at the Shalom Hartman Institute in Jerusalem, where he explores profound questions about meaning in life within the context of Jewish thought and philosophy. With a doctorate in Jewish Thought from the Hebrew University, Alon's research integrates diverse traditions of ethics and political philosophy, addressing the intersection of personal and societal values. His work seeks to uncover ways these frameworks can help guide individuals and communities toward meaningful existence and just governance. His recent book, "Rabbi Yitzchak Hutner's Theology of Meaning" was published by Brill. Alon lives in Tzur Hadassah, is married, and has three children.

On June 29, Eden will be hosting a webinar to speak in detail about the vision for this project. In order to register please click here or email info@edenbeitshemesh.com to find out more.In this episode of the 18Forty Podcast, David Bashevkin moderates a debate between Rabbi Itamar Rosensweig and Rabbi Yitzchak Blau on whether morality exists independently of Judaism. This is a recording of a live event hosted at Young Israel of Teaneck on May 4. In this episode we discuss: What does it mean for God to be good, and who defines the “good” in the first place? Do Torah Jews base their values on halacha, or something else?Should we make any changes to halachic and moral education in the Jewish community? Tune in to hear a conversation about how halacha and morality bring order and prioritization to our chaotic and confusing lives. Debate begins at 10:57.Rabbi Itamar Rosensweig is a professor of Jewish law and jurisprudence at Yeshiva University, a rabbinic judge and chaver beit din at the Beth Din of America, and the rav of the Shtiebel of Lower Merion. He holds a secondary appointment as an assistant professor of philosophy at Yeshiva College and serves as the chair of Jewish studies at the Sy Syms School of Business. He received his semikha, Yoreh Yoreh and Yadin Yadin, from RIETS, where he was a fellow of the Wexner Kollel Elyon and editor-in-chief of the Beit Yitzchak Journal of Talmudic and Halakhic Studies.Rabbi Yitzchak Blau is the author of Fresh Fruit & Vintage Wine: Ethics and Wisdom of the Aggada and is Tradition's associate editor. He has taught at Yeshivat Hamivtar, Yeshivat Shvilei Hatorah, and the Yeshivah of Flatbush and currently also teaches at Midreshet Lindenbaum. Rabbi Blau has a BA in English Literature from YU, an MA in Medieval Jewish History from Revel, and semikha from RIETS. Rabbi Blau lives in Alon Shevut with his wife and four children.References:The Lion, the Witch and the Wardrobe by C. S. LewisMere Christianity by C. S. LewisFresh Fruit & Vintage Wine: Ethics and Wisdom of the Aggada by Yitzchak BlauHaEmunot veHaDeot by Saadia GaonReligion And Morality by Avi Sagi and Daniel StatmanPlato's EuthyphroGenesis 9The Brothers Karamazov by Fyodor DostoevskyEight Chapters by Maimonides Halakhic Man by Rabbi Joseph B. SoloveitchikA Theory of Justice by John RawlsFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

B"H Jews and Muslims share a common father, Avraham. While history has seen conflict between the children of Yitzchak and Yishmael, Jewish teachings hint at a future of unity. A time when the Ishmaelites will recognize the covenant with Yitzchak… And together, side by side, as family—usher in peace for the world. There's hope. And it's rooted in our shared beginnings. To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

#366> Episode sponsored by American Intifada: Israel, the Gaza War and the New Antisemitism. To purchase the new book: https://amzn.to/4e6V5bh> To purchase the Hebrew new biography: https://ozvehadar.us/baal-haakedah-Biography/> To purchase Sarah Heller-Wilensky's book about the Philosophy of Rabbi Yitzchak Arama: https://www.bialik-publishing.co.il/index.php?dir=site&page=catalog&op=item&cs=5224> To purchase the new Akeidas Yitzchak HaMevuar: https://ozvehadar.us/akeidas-yitzchok-hamevuar/> To purchase "Meir Tehilloas" on Tehillim by Rabbi Meir Arama: https://ozvehadar.us/meir-tehillos-hamevuar-tehillim/> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

The Rebbe clarifies that the school's educational goal is well-defined in his talks, emphasizing pure holiness, especially in Eretz Yisrael; however, this must be pursued in an orderly manner, suited to each stage, as explained by Rambam. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5512

God tells Yechezkel there are only to reasons he saved the Israelites: He promised Avraham, Yitzchak and Yaakov, and to show the Nations of the world that he does what he says.

After the Tochacha, when we confess our sins, Hashem says He'll rememeber the bris with Yaakov, with Yitzchak, and with Avraham. Rashi (Vayikra 26:42) explains why it switches the order of the avos.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

"Exodus, Exile and Redemption" is a study of the profound significance of Judaism's history. Written essays are published bi-weekly ⁠⁠⁠⁠⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠⁠⁠⁠⁠. Please subscribe!This series is made possible by the Jacob Lights Foundation. To support this and other ongoing foundation initiatives, please consider becoming a paid subscriber to the Substack newsletter or making a tax-deductible donation via Zelle to jacoblightsfoundation@gmail.com.

Parashat Acharei Mot begins by telling us that Hashem spoke to Moshe after the tragic deaths of Nadav and Avihu, who died while attempting to draw closer to Hashem. Though their death was a colossal tragedy, the Torah teaches us how to view it—and more broadly, how to understand when tragedy befalls righteous individuals especially when they are engaged in holy pursuits. At that time, the Jewish people were yearning for the Shechina to dwell in the Mishkan they had built. After the sin of the Egel , they were unsure whether Hashem would rest His presence among them. On the day of the inauguration, Aharon offered multiple korbanot as instructed, but still, the Shechina did not descend. Only after Moshe and Aharon entered the Ohel Mo'ed to pray did a heavenly fire come down and consume the offerings. The people rejoiced—Hashem had forgiven them and chosen to dwell among them. In their deep yearning and love for Hashem, Nadav and Avihu brought the Ketoret on their own initiative. Then, the unimaginable happened: another fire came down and consumed them. Everyone was in shock. Was this a sign of Hashem's anger? Did it mean the forgiveness was rescinded? Moshe then told Aharon that Hashem had previously said He would be sanctified through the deaths of great people—and Nadav and Avihu were those chosen Tzaddikim. The Torah testifies that when Aharon heard this, " וידם אהרן "—he remained silent , accepting Hashem's will without protest. As a reward for his profound emunah and submission, Hashem then spoke directly to him. What appeared to be divine punishment was, in fact, a great Kiddush Hashem . The Or HaChayim explains that Nadav and Avihu became so spiritually elevated that their souls desired only closeness to Hashem and no longer wished to remain in the physical world. Today, we lack prophets to explain tragedies, but we have the Torah—eternal and unchanging—to guide us in how to view them. Our greatest strength lies in trusting Hashem and using pain as a catalyst for growth. We are reminded that this world is temporary, and every moment here is an opportunity to serve and connect with our Creator. The Rashbam writes that the greatest Kiddush Hashem on that day was not the death of the tzadikim , but Aharon's silent acceptance. Seeing his beloved sons die before him, he continued to serve Hashem with unwavering devotion. That act sanctified the Mishkan more than any offering brought that day. When a person accepts Hashem's judgment with love, he elevates not only himself but also the space around him. Such acceptance carries a powerful spiritual energy, capable of invoking blessing and even salvation. The sanctity of Har HaBayit , where the Beit HaMikdash would one day stand, was similarly established through Avraham Avinu's loving acceptance of Hashem's will. When commanded to offer Yitzchak as a korban, despite the contradiction to Hashem's earlier promise that his future offspring would come through Yitzchak, Avraham did not question. The Targum Yonatan on the passuk יראה ויקרא שם המקום ה ' explains that Avraham prayed not to harbor any complaints, fully submitting himself to Hashem's will. His wholehearted obedience imbued the mountain with eternal holiness. Just as the Mishkan was sanctified through Aharon's faith, and the Beit HaMikdash through Avraham's, so too can we infuse holiness into our lives and surroundings by accepting Hashem's decrees with love and trust. Whenever a person accepts the will of Hashem with love, although it's difficult, he elevates himself and the place around him. Our job is to trust Hashem and always continue growing in our Avodah no matter what happens.

Have any questions, insights, or feedback? Send me a text!Mishlei 15:26 - Abominably Evil Thoughts and Purely Pleasant Statements (Part 2)תּוֹעֲבַת יְ־הֹוָה מַחְשְׁבוֹת רָע וּטְהֹרִים אִמְרֵי נֹעַם:Length: 46 minutesSynopsis: This morning (5/8/25), in our morning Mishlei shiur, we continued analyzing yesterday's pasuk. Our main focus was on the Malbim's creative read, which led us into a topic in this week's parashah: "Do not hate your brother in your heart" (Vayikra 19:17). After discussing the halachos and applications, as codified by the Rambam, we returned to our pasuk and learned the commentary of two Geronans: Rabbeinu Yonah and Rabbeinu Sheishes ben Yitzchak. Another great haul!-----מקורות:משלי טו:כומצודת דודהואיל משהמלבי"םויקרא יט:יזרמב"ם - משנה תורה: ספר המדע, הלכות דעות ב:ו; ו:ה-ושמות כד:יר' ששת בן יצחק גרונדירבינו יונה-----Yeshivat Migdal HaTorah is holding its annual scholarship fundraising campaign. Migdal has provided a top-quality yeshiva education for many of my top talmidim. My student, Shmuel Brackman, has been learning there this year and has found Migdal's Torah to be transformative. If you value high-level learning and want to support it, please donate through his page today: https://causematch.com/migdal25/shmuelb/-----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 Channel: 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.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

One of the reasons that people may lose energy and excitement in their avodat Hashem is that they misunderstand the way Hashem deals with them. It makes logical sense that when a person is doing what Hashem wants, he should feel a certain spiritual elevation and receive some type of reciprocation which shows that Hashem is appreciating what he is doing. And so, when those things don't happen, people may begin to lose the enthusiasm that they once had. If they only knew how much Hashem appreciates what they are doing, and how much they are gaining every second of it, they would happily increase their enthusiasm. Let us analyze the way that Hashem dealt with Avraham Avinu. Hashem promised him a baby boy when he was 70 years old, but he did not see the fulfillment of that promise for another 30 years. Then, when Yitzchak was 37, Hashem commanded Avraham to offer him up as a korban . One would think, being that this was arguably the greatest mitzvah ever performed, that Avraham should have felt a connection to Hashem like no other on his way to do the Akeda . He should have felt an incredible spiritual feeling beyond imagination. Yet, it says וירא את המקום מרחוק – and he saw the place from afar. Chazal tell us that means he saw the מקומו של עולם - HaKadosh Baruch Hu – very distant from him. He did not feel any spiritual elevation, nor did he feel any connection to Hashem. It was actually just the opposite, a feeling of being distanced from Hashem. And one would think, after Avraham passed this monumental nisayon , Hashem should have showered him with blessing and showed him how great he became as a result. Yet that is not what happened. Rather, Avraham discovered that his wife had passed away, and he had to go deal with finding her a burial plot. This is precisely what made Avraham's deed as great as it was. The entire Jewish Nation is still benefiting from that one deed until today. Avraham knew that what he was doing was what Hashem wanted and that's all he needed to know. Going there without the spiritual feelings made the avodah even more precious. Not seeing Hashem patting him on the back, kavayachol , afterward made the avodah even more valuable. This world is the world of work. We need to toil in our avodat Hashem and the rewards come later. If someone has been praying for something for years without seeing results, he may feel that Hashem is not listening to him. Yet our Chazal teach us otherwise. Our Imahot prayed for years without seeing any results and that is precisely what made them as great as they became, continuing to push themselves without seeing the reciprocation. We know what Hashem wants from us. He told us in the Torah. And we know He appreciates every little move we make. When we continue growing and serving Him to the best of our ability, without the spiritual feelings and without the immediate rewards, it makes our service infinitely greater. If someone starts learning more or going to shul more, his natural expectations are that he will see more open blessing in his life from it. That may happen and it may not, depending on what Hashem knows is good for him. But if it doesn't happen and he continues learning and continues going to shul more, it makes those efforts so much more valuable and it raises him to such a higher level. He will most probably not feel any more spiritual from what he is doing, but that will just add to the potential levels he could reach. Akedat Yitzchak was done without any special feeling and without any immediate reciprocation. And we know that Hashem appreciated that act more than we could imagine. It made Avraham so great and the rewards of it are still being paid until today. This should be a model for us to understand that the greatness of our avodah does not depend on how spiritual we feel or how quickly Hashem gives us what we want afterwards. It's actually just the opposite. The more we persevere without the feeling and without the reciprocation, the greater the avodah becomes.

Maharal Netzach Yisroel Chapter 13 Part 1 (The defense of Yitzchak Avinu) by Rabbi Avi Zakutinsky

What if the Torah provides its own commentary on its most pivotal moments? In this episode, Rabbi Fohrman and Imu continue uncovering a striking web of connections between Jacob's deception in Genesis 27 and the Revelation at Sinai in Exodus 19. As they explore these interwoven parallels, they reveal a profound shift in roles—Father becoming Son, Son becoming Father—and examine how God's choice to reveal Himself through cloud and sound echoes Jacob's own veiled encounter with Isaac.But these parallels aren't just literary—they hold deep theological stakes. If Jacob's disguise at the moment of blessing teaches us something about hidden identities, what does that mean for how we perceive God at Sinai? And by embracing our own limitations, could we, like Yitzchak, learn to truly listen?Check out the scene from Close Encounters of the Third Kind that Rabbi Fohrman referenced in this episode: Watch here. For more on Rabbi Fohrman's reading of the deception story, see this essay from his book Genesis: A Parsha Companion. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

https://youtu.be/BkQtVQzaAE4 Audio: Play the audio class Download: Download this MP3 Topics: Morning Prayers Follow-Along Text: אֲבָל אֲנַֽחְנוּ עַמְּךָ בְּנֵי בְרִיתֶֽךָ, בְּנֵי אַבְרָהָם אֹהַבְךָ, שֶׁנִּשְׁבַּֽעְתָּ לּוֹ בְּהַר הַמֹּרִיָּה;זֶֽרַע יִצְחָק יְחִידוֹ, שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּֽחַ;עֲדַת יַעֲקֹב בִּנְךָ בְּכוֹרֶֽךָ, שֶׁמֵּאַהֲבָתְךָ שֶׁאָהַֽבְתָּ אוֹתוֹ, וּמִשִּׂמְחָתְךָ שֶׁשָּׂמַֽחְתָּ בּוֹ, קָרָֽאתָ אֶת שְׁמוֹ יִשְׂרָאֵל וִישֻׁרוּן:לְפִיכָךְ אֲנַֽחְנוּ חַיָּבִים לְהוֹדוֹת לְךָ, וּלְשַׁבֵּחֲךָ וּלְפָאֶרְךָ וּלְבָרֵךְ וּלְקַדֵּשׁ וְלִתֵּן שֶֽׁבַח וְהוֹדָיָה לִשְׁמֶֽךָ:אַשְׁרֵֽינוּ, מַה טּוֹב חֶלְקֵֽנוּ, וּמַה נָּעִים גּוֹרָלֵֽנוּ, וּמַה יָּפָה יְרֻשָּׁתֵֽנוּ;אַשְׁרֵֽינוּ, שֶׁאָֽנוּ מַשְׁכִּימִים וּמַעֲרִיבִים עֶֽרֶב וָבֹֽקֶר וְאוֹמְרִים פַּעֲמַֽיִם בְּכָל יוֹם:But we are Your nation, the people of Your covenant: the descendants of Avraham, who loved You, to whom You swore on Mount Moriah;the offspring of Yitzchak, his only son who was bound on the altar;and the congregation of Yaakov, Your son, Your firstborn, whom You named Yisrael and Yeshurun, out of Your love for him and Your delight in him.Therefore, we are obligated to thankfully acknowledge, praise and glorify You, and to bless, sanctify, and give praise and thankful acknowledgment to Your name.We are fortunate! How good is our portion! How pleasant is our lot! And how beautiful is our inheritance!Fortunate are we that, upon rising in the morning and again in the evening, we declare twice every day, evening and morning: PreviousClass 052: morning prayers: Leolam Yehei Adam part 2 NextClass 054: morning prayers: Aval Anachnu Amecha part 2 More in this section Class 058: morning prayers: Trumat Hadeshen part 2 Class 057: morning prayers: Trumat Hadeshen part 1 Class 056: morning prayers: Kriat Shema Ketana part 2 Class 055: morning prayers: Kriat Shema Ketana part 1 Class 054: morning prayers: Aval Anachnu Amecha part 2 Class 052: morning prayers: Leolam Yehei Adam part 2 Class 051: morning prayers: Leolam Yehei Adam part 1

https://youtu.be/xjGEbVKuldw Audio: Play the audio class Download: Download this MP3 Topics: Morning Prayers Follow-Along Text: אֲבָל אֲנַֽחְנוּ עַמְּךָ בְּנֵי בְרִיתֶֽךָ, בְּנֵי אַבְרָהָם אֹהַבְךָ, שֶׁנִּשְׁבַּֽעְתָּ לּוֹ בְּהַר הַמֹּרִיָּה;זֶֽרַע יִצְחָק יְחִידוֹ, שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּֽחַ;עֲדַת יַעֲקֹב בִּנְךָ בְּכוֹרֶֽךָ, שֶׁמֵּאַהֲבָתְךָ שֶׁאָהַֽבְתָּ אוֹתוֹ, וּמִשִּׂמְחָתְךָ שֶׁשָּׂמַֽחְתָּ בּוֹ, קָרָֽאתָ אֶת שְׁמוֹ יִשְׂרָאֵל וִישֻׁרוּן:לְפִיכָךְ אֲנַֽחְנוּ חַיָּבִים לְהוֹדוֹת לְךָ, וּלְשַׁבֵּחֲךָ וּלְפָאֶרְךָ וּלְבָרֵךְ וּלְקַדֵּשׁ וְלִתֵּן שֶֽׁבַח וְהוֹדָיָה לִשְׁמֶֽךָ:אַשְׁרֵֽינוּ, מַה טּוֹב חֶלְקֵֽנוּ, וּמַה נָּעִים גּוֹרָלֵֽנוּ, וּמַה יָּפָה יְרֻשָּׁתֵֽנוּ;אַשְׁרֵֽינוּ, שֶׁאָֽנוּ מַשְׁכִּימִים וּמַעֲרִיבִים עֶֽרֶב וָבֹֽקֶר וְאוֹמְרִים פַּעֲמַֽיִם בְּכָל יוֹם:But we are Your nation, the people of Your covenant: the descendants of Avraham, who loved You, to whom You swore on Mount Moriah;the offspring of Yitzchak, his only son who was bound on the altar;and the congregation of Yaakov, Your son, Your firstborn, whom You named Yisrael and Yeshurun, out of Your love for him and Your delight in him.Therefore, we are obligated to thankfully acknowledge, praise and glorify You, and to bless, sanctify, and give praise and thankful acknowledgment to Your name.We are fortunate! How good is our portion! How pleasant is our lot! And how beautiful is our inheritance!Fortunate are we that, upon rising in the morning and again in the evening, we declare twice every day, evening and morning: PreviousClass 053: morning prayers: Aval Anachnu Amecha part 1 NextClass 055: morning prayers: Kriat Shema Ketana part 1 More in this section Class 058: morning prayers: Trumat Hadeshen part 2 Class 057: morning prayers: Trumat Hadeshen part 1 Class 056: morning prayers: Kriat Shema Ketana part 2 Class 055: morning prayers: Kriat Shema Ketana part 1 Class 053: morning prayers: Aval Anachnu Amecha part 1 Class 052: morning prayers: Leolam Yehei Adam part 2 Class 051: morning prayers: Leolam Yehei Adam part 1

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Bonus episode, President Yitzchak Herzog on Megillat Esther!

Shabbos Hagadol 5785- Yachatz & The Strength of Yitzchak Avinu by Rabbi Avi Zakutinsky

This week's conversation with R. David Fohrman, beloved Tanakh teacher and principal educator at Aleph Beta, was a joy. We begin by thinking about the connection between Betzalel and the world's creation. We ponder the wonders of AI and the relationship between the womb and God's contraction (tzimtzum), and then flesh out the fascinating textual and essential relationship between Betzalel and Yosef. Enjoy this magical Biblical tour with a true Tanakh giant. The series asks what axiomatic ideas sit at the root of Israel's national formation, without which we wouldn't be who we are? How might we adjust our current trends in the Jewish world to realign with these principles? This week's episode has been dedicated in memory of David Shmuel ben Yitzchak. To donate to Matan or sponsor a podcast episode, visit the Matan Website's DONATE page: https://www.matan.org.il/en/donatenow/

Today's daf is sponsored by Amy Goldstein in loving memory of her mother, Carolyn Barnett-Goldstein on her sixth yahrzeit. "Mom - I miss your knowledge of music, art, and literature. You were gone way too soon."  Further conditions are brought under which the rebellious elder can get killed. Only the High Court in the Temple is allowed to execute the rebellious elder. There is a debate about how his death is publicized - is his death delayed until the next holiday and killed while everyone is in Jerusalem or is he killed immediately and the court sends letters to all the communities? A false prophet, who tells of a prophecy that he either did not hear or was told to someone else, and one who prophesizes in the name of an idol receive the death penalty of strangulation. Three other cases regarding false prophets are subject to death by the hands of God - one who suppresses a prophecy, one who does not listen to the instructions of a prophet, and a prophet who doesn't listen to their own prophecy. The Gemara brings examples from the Tanach for each of these six categories. A difficulty is raised against one who doesn't listen to the words of a prophet - how does the person know that the prophet is a real prophet? The answer is that this would only be true in a case where the person was already proven to be a true prophet. The Gemara brings examples of situations where it was clear that they needed to listen, such as Yitzchak at the akeida, as Avraham was already proven to be a true prophet. Also, Eliyahu at Mount Carmel was trusted already when he told the prophets of Baal to bring sacrifices outside the Temple. The Gemara digresses to the akeida story and brings two explanations to the verse introducing the section "And it was after these matters that God tested Avraham." The first explanation relates it to the celebration of Yitzchak's weaning and introduces the Satan character from Job as pushing God to test Avraham. The second explanation connects it to the circumcision of Yishmael and Yitzchak and to sibling rivalry. Rabbi Shimon and the rabbis disagree about which penalty is given to a prophet who tries to sway the people to worship idols and a person who sways an entire city to worship idols. 

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

It is customary in all synagogues that a "Gabbai," or "Mesader," stands near the Torah during the Torah reading together with the Ba'al Keri'a (reader) and the Oleh (person called to the Torah), and is responsible for calling congregants to recite the Berachot over the Torah. The Mishna Berura (commentary to the Shulchan Aruch by Rabbi Yisrael Kagan, the "Chafetz Chayim," Lithuania, 1839-1933) cites two possible reasons for this practice (141, s"k 16). Firstly, our reading of the Torah corresponds to Matan Torah, the giving of the Torah at Mount Sinai, and should therefore resemble that momentous event. The Mesader who calls people to the Torah corresponds to the Almighty, as it were, who summoned Benei Yisrael to the mountain to receive the Torah. The Ba'al Keri'a reads the Torah for the Oleh just as Moshe Rabbenu taught the Torah to Benei Yisrael. Thus, the three men who stand by the Torah scroll during the reading serve to commemorate our initial receiving of the Torah at Mount Sinai. The Mishna Berura then cites a second explanation from Masechet Sofrim, namely, that the three men at the Torah correspond to our nation's three patriarchs – Avraham, Yitzchak and Yaakov. In this context, the Mishna Berura cites a passage from the Sha'arei Efrayim (a compendium of the laws of Torah reading by Rabbi Efrayim Zalman Margaluyot, Russia, 1760-1828) regarding controversies and misunderstandings that occasionally arise in the synagogue with respect to the distribution of Aliyot. At times a person is called to the Torah and feels insulted for having been chosen for the given Aliya, rather than for a more distinguished honor. It is all too easy in such cases for the individual to accuse the Mesader of deliberately attempting to insult him. In order to avoid such situations, the Mishna Berura advises, congregations should choose as a Mesader a well-respected and well-liked individual who has achieved a reputation of integrity. Such a person is not likely to be suspected of distributing the Aliyot on the basis of personal vendettas and agendas. The Mishna Berura adds that if it so happens that the Mesader does insult a congregant, the congregation should judge him favorably and assume that this was done inadvertently, and not maliciously. And the Mesader, for his part, must ignore any insults or scorn directed to him by the congregation. The Mishna Berura rules that if in response to a congregant's insults the Mesader leaves the Torah scroll and returns to his seat, he should be punished for dishonoring the Torah scroll. The fact that he was humiliated does not authorize him to infringe upon the honor of the Torah scroll. Summary: The Mesader, who calls people for Aliyot to the Torah during the Torah reading, should be a well-liked person known for his integrity, and must ignore any insulting comments made by disgruntled congregants. And if it appears that he infringed on somebody's honor by calling him for the wrong Aliya and the like, the congregation should assume that he made an honest mistake, and did not intentionally insult the given congregant. Furthermore, 3 people should stand at the Teba during the reading.