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In the book of Numbers we read about the heroic actions of Pinchus who avenged God’s fury and murdered a Jewish leader who was publicly fornicating with Midyanite woman. The Torah accords him with much honor for his courageous acts. What is the deal with this? Are we allowed to take the law into our own hands and mow down sinners?
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For more than three millennia now the Jews have remained steadfastly dedicated to Torah study. Even during times when 99% of their non-Jewish neighbors were illiterate, every man, woman and child in the Jewish community was able to read and write – and well versed in Torah. Jewish societies have historically valued Torah knowledge and study above all. The Torah scholar was revered, and the Torah ignoramus reviled; in Talmudic times the sharpest barb possible was calling someone a “reik” – an empty person devoid of Torah. What about the Torah is so critical, crucial, pivotal and essential that has fostered such an unyielding love and devotion? In this presentation, Rabbi Wolbe assembles some of the famous – and some of the more obscure reasons – why even in contemporary times the study of Torah is invaluable if a better life is what you seek.
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There is a fine line between arrogance and a keen understanding of the brutal facts; between humility and delusion. Did Moses – the humblest of men – know that he was the Jewish greatest prophet? Is the smartest guy in the room allowed to know that fact without transgressing on the severe sin of גאוה, haughtiness? Join Rabbi Wolbe in grappling and pondering these important questions.
Podcast: Download (Duration: 59:24 — 27.2MB)
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The words of our Sages in the Talmud were written with the utmost precision and exactitude. Thus, when encountering perplexing statements in the Talmud (as in the subject of this class) it is a grave error to consider that the authors made a mistake or even to only study the statement superficially without straining to understand the true meaning and intent. Often the wisdom of the Talmud is concealed beneath a thick layer of profundity, and only after digging fastidiously will you begin to understand the unfathomable depth of the the words.
In the very first book of the Talmud, Tractate Brachos, we find this incredibly confounding statement:
שלשה מעין העולם הבא, אלו הן: שבת, שמש, ותשמיש. תשמיש דמאי? אילימא תשמיש המטה – הא מכחש כחיש? אלא תשמיש נקבים. (ברכות דף נז:)
Translation in English: Three things are a measure of the World To Come. They are: Shabbos, the Sun, and tashmish. What does tashmish mean? If you say tashmish hamita (sexual intercourse), it weakens. Rather, it must be referring to tashmish nekavim (bowel removal).
Join us as we attempt to unravel this intriguing but puzzling gem of Talmudic wisdom.
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Thinking and contemplating about our own demise is perhaps the most powerful tool we can use to change the way we think about life. When we realize that we too will swallow that bitter pill of death, our life and values appear in a new light. But what actually happens when we die? And what happens afterward? These critical questions, and many others are addressed in great detail in this presentation.
*Originally presented at Temple Beth Torah in Humble, TX on Sunday May 4, 2014.
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A parent who brings a child to this world has accepted upon himself/herself the responsibilities of raising that child to be a happy, healthy and stable adult. This axiomatic idiom has been an unfortunate causality of today’s society. In America today only 63% of children grow up together with both biological parents. As Jews we heed the Torah’s requirement to educate our children but also benefit from the Torah’s guidelines of how to educate them. In this presentation we have selected ten of the Torah’s core pedagogical lessons. Namely:
Come and hearken to the presentation that caused one participant to exclaim: “I wish I heard this seven years ago”.
Podcast: Download (Duration: 1:24:49 — 38.8MB)
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We begin this first of a multiple part exposition of major items in Jewish Life, Philosophy and Practice with a controversial but logical conclusion and a question. The conclusion: Life can only have meaning if God exists. The question: When you accept the Jewish definition of God you accept that God lacks nothing; so for what purpose did God decide to create the universe? We then dig into the two answers promulgated by traditional Jewish sources. Tune in for some advanced Jewish philosophy.
Podcast: Download (Duration: 1:21:04 — 37.1MB)
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In this wide ranging discussion on God and his active participation in history, we ask, and attempt to answer, questions like these: