Rabbi Shalom Rosner on The Parsha
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An inside view of how Israel can warm your heart and make your blood boil. It’s a show by a journalist, a professor and an NGO professional who live in and love Israel even though it drives them crazy, and who each week discuss the latest in Israeli politics, culture, and society.
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Last summer, something monumental happened. One of Uncuffed's founding producers, Greg Eskridge, came home after more than 30 years in prison. In this episode we’ll bring you back to that emotional day last summer when he walked out of the San Quentin gates, free at last. Our work in prisons is supported by the California Arts Council, the California Department of Corrections and Rehabilitation, independent foundations, and donations from listeners like you. Learn more, sign up for Uncuffed news, and support the program at www.weareuncuffed.org Follow us @WeAreUncuffed on Instagram and Facebook Transcripts are available within a week of the episode coming out at www.kalw.org/podcast/uncuffed…
Shir Hashirim ch.7 - The Uniqueness of the Jewish People
Manage episode 468123825 series 3409709
Alex Israel에서 제공하는 콘텐츠입니다. 에피소드, 그래픽, 팟캐스트 설명을 포함한 모든 팟캐스트 콘텐츠는 Alex Israel 또는 해당 팟캐스트 플랫폼 파트너가 직접 업로드하고 제공합니다. 누군가가 귀하의 허락 없이 귀하의 저작물을 사용하고 있다고 생각되는 경우 여기에 설명된 절차를 따르실 수 있습니다 https://ko.player.fm/legal.
Chapter 7 begins with the other women beckoning the woman-lover, the "shulamit" as she is called, to return and dance with them. Rashi and the Midrash reads this as a invitation to integrate and acculturate into foreign cultures. But the "shulamit" insists on her independence. As they describe her physical form, the Midrash sees each detail as an allusion to an aspect of Jewish uniqueness.
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Alex Israel에서 제공하는 콘텐츠입니다. 에피소드, 그래픽, 팟캐스트 설명을 포함한 모든 팟캐스트 콘텐츠는 Alex Israel 또는 해당 팟캐스트 플랫폼 파트너가 직접 업로드하고 제공합니다. 누군가가 귀하의 허락 없이 귀하의 저작물을 사용하고 있다고 생각되는 경우 여기에 설명된 절차를 따르실 수 있습니다 https://ko.player.fm/legal.
Chapter 7 begins with the other women beckoning the woman-lover, the "shulamit" as she is called, to return and dance with them. Rashi and the Midrash reads this as a invitation to integrate and acculturate into foreign cultures. But the "shulamit" insists on her independence. As they describe her physical form, the Midrash sees each detail as an allusion to an aspect of Jewish uniqueness.
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A time to give birth and a time to die; a time to plant and a time to uproot that which is planted... A time to love and a time to hate; a time for war and a time for peace.
Kohelet entertains three possibilities of what might make life meaningful: wisdom, pleasure and work. But the ultimate litmus test will be the death of a person; does anything valuable endure after we depart this work. Is everything ephemeral (hevel)?
What is the meaning of life? That is essentially the question that Kohelet seeks to address. Who is Kohelet? What does he mean when he says: "All the rivers flow into the sea but the sea is never full"?
Rather than a lament, Chapter 5 is a prayer. It begins by asking God to remember us and our humiliation, and it ends with a ple asking God to "Take us Back!"
Chapter Four uses colours to depicts the suffering of the people on Jerusalem's streets. v.1-11 speak of the siege and famine v.12-20 speak of the bloodshed of Jerusalem and the loss of sovereignty and standing among the international community. The last verse gives a glimmer of hope.
Despite torturous suffering, the individual of our chapter retains his faith. Ultimately, God saves him. This is a story that gives hope to those who might otherwise despair, sowing the seed of promise even in the bleakest conditions.
Chapter 2 focuses on God's fury. Two victims in particular are singled out: 1. The Temple itself 2. The children and babies This chapter expresses forthright outrage and protest towards God.
Eikhah gives the human angle to the destruction of Jerusalem. Jerusalem is depicted as a woman, forlorn and in tears, abandoned and humiliated. Today we focus on many of the repeated phraseology of chapter 1 which evokes the imagery of ruin and tragedy.
This chapter is quite legal. Today we focus on two key words: the "name" and "geula - redemption" because here in chapter 4, "redemption" is expressed in the restoration of the "name" of the deceased, upon his "land" or ancestral portion. This concept is the backbone of the drama of restoration that reverses the tragedy of Naomi\'s family, and brings personal fulfillment to Ruth.…
In this chapter Ruth goes out to the threshing floor at night. Boaz is apparently sleeping there all alone. And she uncovers his feet. The plan, devised by Naomi, seems to have pronounced sexual overtones. And yet it would seem that both Ruth and Boaz's high moral fibre ensure that this becomes the moments in which they reveal their intent to marry.…
What attracts Boaz' attention to Ruth? What aspect of Ruth's persona is significant to Boaz? And how does Ruth embody the character of Abraham in contrast to her ancestor, Lot?
This is a story that takes place on the backdrop of the period of the Shoftim. And yet, its message is very different to that book. What is Ruth trying to add that hasn't been said in Shoftim?
In Chapter 8 the couple manage to express their love and to experience their togetherness in the fullest manner. And yet this is a difficult chapter. It is made of sub-units, whose connection is difficult to decipher. We read through the chapter, expressing the questions and offering a possible reading for the end of the book.…
1 Shir Hashirim ch.7 - The Uniqueness of the Jewish People 14:39
14:39 
나중에 재생 
나중에 재생 
리스트 
좋아요 
좋아요14:39
나중에 재생 나중에 재생 리스트 좋아요 좋아요Chapter 7 begins with the other women beckoning the woman-lover, the "shulamit" as she is called, to return and dance with them. Rashi and the Midrash reads this as a invitation to integrate and acculturate into foreign cultures. But the "shulamit" insists on her independence. As they describe her physical form, the Midrash sees each detail as an allusion to an aspect of Jewish uniqueness.…
After the traumatic separation of the couple, chapter 6 has the "dod", the king proclaiming that the woman is "my only one, my dove, my perfect one."Music. Evyatar Banai. Yafa Ka-levana
This is a scene of missed opportunities; as after a period of (apparent) separation, the beloved comes looking for the woman, but she fails to understand and appreciate the moment, the opportunity, and the couple don't achieve reunion. Hazal speak of this scene as the lackadaisical response to Cyrus's invitation to rebuild the Second Temple. But possibly it refers to any moment in which we are too lazy to respond to God's summons. Music: Hanan Ben-Ari https://www.youtube.com/watch?v=lG8Xs0Bd9ek…
The depictions of the bride are rather strange, when her hair is compared to a flock of goats, her neck to a tower, and her stomach to a pile of wheat. Are we describing the anatomy of a woman, or possibly the geography and beauty of the land of Israel? Music. Mattisyahu. Basi LeGani
After the lovers' two unsuccessful attempts to realize their love, chapter 3 depicts the grand wedding of the young woman with the king.
In the first song, the woman is ready to move ahead, the "dod" is more hesitant. In the second song., the "dod" is all excited; the "ra'aya" - the woman - is expressing doubts and excuses. This is the nature of unripe love.
We begin ch.1 by seeing how the lovers - the young woman and the man - are depicted by Shir Hashirim. What might this express about God and Israel?
This is a book that needs some framing. We offer a few words of introduction.
Iyov has a strange conclusion. Does the restoration of Iyov's fortunes and the birth of 10 children mean that his prior troubles and pain have been forgotten? How might we understand the closing chapter?
1 Iyov | Job ch.41 - What can we learn from the Book of Iyov? 13:18
13:18 나중에 재생 나중에 재생 리스트 좋아요 좋아요13:18
나중에 재생 나중에 재생 리스트 좋아요 좋아요Here we draw some conclusions and closing lessons from our reading of the Book of Iyov.
Our chapter speaks of the mythic "behemoth" and "leviathan" possibly a huge wild hippopotamus and whale or maybe a dragon. Why is God depicting these frightening monsters? And what do Hazal say about them?
Gid continues to challenge Iyov regarding his lack of understanding of the natural world. Today we speak about the animal kingdom.
Iyov has been asking for an audience with God. Now God appears. But rather than answers, he merely poses questions! What is going on?
Elihu's final words. In Elihu's view, just as you don't know how to predict the weather, you will never fully comprehend God.
Iyov's 4th Speech. Until now, we have seen suffering as a result of past actions. The question has been whether Iyov is guilty or innocent. But now, Elihu adjusts our perspective. Can we see suffering as future oriented?
This is Elihu's 3rd Speech. His essential argument is that God is transcendent; consequently Iyov cannot expect that God is directly manipulating and punishing him. In the course of time, justice is done. In the meantime, most people suffer the consequences of their own actions.
Elihu's 2nd Speech addresses Iyov's claim that if: a.Iyov is just, an b. Iyov is suffering, then c. God must be unjust. Elihu is outraged that Iyov is accusing God, and he gives his own approach.
1 Iyov | Job ch.33 - Educational Suffering - Yissurin shel Ahava 13:42
13:42 나중에 재생 나중에 재생 리스트 좋아요 좋아요13:42
나중에 재생 나중에 재생 리스트 좋아요 좋아요Elihu's first speech explains the theory of "yissurin shel ahava" - corrective, or educational suffering.
Iyov has said his piece. The three "friends" are out of words. Enter Elihu! A young man who has sat listening to each of the arguments. He is angry. He is besides himself. He cannot hold his words inside. With great irony, in this chapter, Elihu just talks about talking, but in fact says very little. See the chart of the instances of the word "milah" in Tanakh here: https://mg.alhatorah.org/Graph/4405…
In this chapter we see Iyov's plea for the defense where he lists all his virtues and appeals to God to explain why he has deserved his punishment and torture.
Yesterday, Iyov - in his closing argument - reflected on his glory days; today we hear about his fall from grace, his derision and humiliation at the hands of the lowest in society, and we hear of his physical pain.
Iyov reminsces about a time in which he had prestige, wealth, family, and he devoted his life to justice. In this podcast we focus on the phrase "I clothed myself in righteousness and it robed me" and we speak about a thorough integrated personality in which the inner self is fully expressed.
Humans can control nature; but they will never understand God! That is what Iyov says in ch.28. To who is he speaking? And what intonation should this chapter have? Is it spoken in calm resignation or in outrage?
Iyov addresses his friends for the final time. What does he say? 1. He restates his innocence 2. He accuses his friends of wickedness and warns that a litany of tragedy will befall them. But is there a problem with justifying God? With "Tzidduk Hadin"? Iyov certainly thinks so.
God's creation, we shall contend, serves as a Rorschach Test; the manner in whcih you see God's creation reflects the way that you live in this world: Is it a world of chaos or order, fear or benevolence?
This is teh final speech of Iyov's friends. After this, our "guests" will be Elihu and God himself!
Iyov depicts the slavery and oppression of the poor that he sees in the local economy. He wonders why God doesn't step in, and take the cruel and violent individuals to task.
Iyov sounds a little more agreeable and amenable in this chapter. He returns to his wish for a hearing with God, but rather than wishing his death, or proclaiming his anger, its as if he just wants to understand what God is thinking.
Eliphaz attacks Iyov with a long list of crimes. What is the basis of Eliphaz' accusations? Could Iyov be guilty of these things?
Iyov argues that - look around you - the wicked more often than not, lead wonderful peaceful lives. Even in death he sees no advantage of the righteous over the wicked. We speak about 1. The Afterlife. Why is it absent in so much of the Tanakh? 2. Midrash - Tosefta Sotah 3:2 - Is it that wicked people lead untroubled lives, or does an untroubled life lead a person to wickedness?…
Tzofar gives a speech in which he asserts that even if one sees the wicked, the evil, having a good life, one shouldn't be fazed; all their blessings will be short-lived, will simply dissolve and crumble.
1 Iyov | Job ch.19 - Inscribe it in a Book; Chisel it into a Rock 11:45
11:45 나중에 재생 나중에 재생 리스트 좋아요 좋아요11:45
나중에 재생 나중에 재생 리스트 좋아요 좋아요With no recourse neither to God nor his friends, Iyov wishes that his suffering and victimhood be recorded for eternity.
1 Iyov | Job ch.18 - Self-Centredness and Concern for Others 10:43
10:43 나중에 재생 나중에 재생 리스트 좋아요 좋아요10:43
나중에 재생 나중에 재생 리스트 좋아요 좋아요Bildad's second speech. He tears into Iyov!. And yet, the Rabbis take a line in this chapter and learn a fascinating lesson about concern for others.
Iyov continues his response. On the one hand he seems to want to die, he repeatedly speaks of his descending to his grave; on the other hand he expresses exasperation with his interlocutors and a desire to increase his strength and stamina.
Iyov barely responds to his critics. Instead he expresses that he feels God has handed him over into the hands of some evil force who is tormenting and torturing him. Moreover, he calls his gaunt scarred body and heaven and earth to serve as witnesses on his behalf before God, as he pleads his innocence.…
The second round of discussions get underway. Eliphaz speaks first. In essence he will accuse Iyov that his troubles and torments are his own fault. He is a sinner. He has gotten what he deserves.
Today we tell the story of Rabbi Akiva who found faith in the future from watching water smoothing out a rock. He quoted the verse from our chapter (14:19) 'water wears away stone' . As we will see, Job speaks this verse in a dispirited lament at human fatality and futility. We might wonder what might have transpired were Iyov to have met Rabbi Akiva!…
Rabbi Yehoshua ben Hyrcanus taught: Job served the Holy One, Blessed be He, only out of love, as it is stated: “Though He will slay me, still I will trust in Him” (Job 13:15). Why is Iyov the ultimate lover of God, and why does he accuse his interlocutors as being "creators of lies, healers of idols" in their defence of the Almighty?…
If God is all powerful, then he must be responsible for natural disasters, for human error and the like. How can Job's friends sustain the impressions of God's power and responsibility and then also claim that he is kind and just? If he is in charge, then God must also cause pain and suffering!
The 3rd friend, Tzofar, accuses Iyov of overreach, as he thinks he understands God, but in fact God's wisdom is "longer than the earth, and broader than the sea. What audacity to think that one understands the divine!
Iyov speaks to God with a series of direct and powerful questions about the way that God is treating him. At the centre of the chapter is the challenge of the absurdity of the human situation: If God has created and formed us, he knows humans will err. How then does God subject humans to suffering and torment? Is this some sort of masochistic game?…
Iyov responds to Bildad by saying that he would love justice - he would love to bring God to trial and vindicate himself. But that with the radical power disparity between humans and God, theer will be no opportunity to get a fair hearing. To listen to the chapter, passuk by passuk https://cdn.tanachstudy.com/archives/Ketuvim/Iyov/iyov-9.mp3…
Bildad is the second friend of Iyov, He also offers accusation rather than support. In his attempt to justify God, he essentially claims that Iyov's children must have died for their sins; and that Iyov is innocent, he will soon be rewarded. His proofs come from nature. Interestingly, many of these arguments and metaphors are reflected in various Psalms, but Iyov will not accept these arguments. They do not apply to him; precisely because he is innocent.…
In this chapter Iyov asks God why he is subject to such close scrutiny? How much attention do we want from God? Is God's attention a good thing or a bad thing?
Iyov and his friend Eliphaz are not merely having a philosophical argument, they are speaking at cross-purposes, they are engaged in different languages. In this podcast we speak about how we might approach someone who is experiencing pain and suffering.
Eliphaz appeals to Iyov, that in the broad long run of history, God might sometimes strike a bitter blow, but in the broad calculus of time: "He {God} injures, but He binds up; He wounds, but His hands heal." We ask whether this is a convincing argument.
The first of Job's friends challenges Job's status as "wholesome and blameless" and he charges: "What innocent man ever perished?" In other words - If you are suffering, you MUST be guilty.
In this chapter, after 7 days of silence, Job begins to speak. He 1. curses the day he was born, and the night of his conception. 2. Longs for death when his pain will be over.
If ch.1 gave us the awful loss of Job's wealth and the death of his ten children, today we see Satan take a step forward and afflict Job with the agony of boils or sores over his entire body, from head to the soles of his feet. We discuss his conversation with his wife, and witness the visit of his 3 friends who sit with him for seven days in absolute silence.…
What happens when the man who has it all loses everything? What happens when a world of order turns to disarray? What happens when Satan makes a wager with God?
We move from Sefer Mishlei, an ordered, ethical world, to Iyov - a cruel world in which the righteous suffer. Today we offer a few words of introduction to the book.
Who is this "woman of valour" who we sing about every Shabbat? How does this alphabetical poem fit into Sefer Mishlei?
We are getting to the end of Mishlei. Here we have a collation of proverbs from 3 sages: Agur, Aluka and Lemuel. In this podcast we study 30:1-14 understanding the sage wisdom of Agur. We also scan the numerical riddles of Aluka.
Today we discuss the importance of integrity, fairness, and empathy of leaders and judges.
How do we balance healthy fear with unhealthy anxiety? How do we balance caution with rigidity?
Our chapter is filled with proverbs about friends (and enemies), about when rebuke is positive guidance from a person who cares, or conversely, when expressions of affection are in fact bogus, and the gestures of friendship are a mere facade.
Chapter 25 speaks of Solomon's proverbs republished in the time of King Hizkiyahu. What is the story behind the re-publishing of Shlomo Ha-melekh's literary works? We offer two possibilities.
"The Tzaddik falls seven times, and rises." What happens when disaster strikes? What does a person do when they are experiencing a string of failures? That is our theme today.
Is chapter 22-24 of Proverbs plagiarized from the Egyptian teachings of Amenemope? A striking resemblance is found between the two texts. If this does have its origin in Egyptian wisdom literature, how did it find its way to King Solomon? And does it belong in the Tanakh?
"Educate a child according to his way; Even when he gets old he will not veer from it." The idea of Jewish Education has shifted over time. We will look at some traditional and modern conceptions of education.
"Knowledge, wisdom and counsel are nothing before God!" Yes! God is the ultimate authority. Man plans and God's designs will prevail. But man is also endowed with the same divine features: Knowledge, wisdom and insight - and this creates an intriguing tension.
Today we address v.27 which is as spiritual as it is cryptic: "The soul of man is the candle of God." What does that mean? We offer FOUR interpretations.
Our chapter presents many points of proverbial advice that relate to the financial sphere. Here we present 9 guiding proverbs.
18:22 - "He who finds a wife finds what is good". Today we discuss marriage.
What are the virtues and actions that create and reinforce friendship? And what are the behaviours that have the capacity to drive friends apart? This is the topic that we address today.
This chapter is thematically ordered. But one of the overarching themes is that whatever man intends, ultimately God is in control; even evil has been placed in the world for God's designs. Alongside this is a running theme about justice and integrity.
Today we discuss the pleasures and perils of our social environment.
Can we ever understand another person? Can others ever understand us?
Are we affected by our society, by our associates and friends, or do we influence them? When are we subject to social pressure? When are we influnced and when are we influencers? Today we examine the question of social pressure through the lens of the Midrash, the Rambam, and Rabb Sacks z"l
Words are powerful. Words are creative. Mishlei contains many metaphors: Words can be like fruit, like daggers; and as we will discuss, language, conversation can also be a way of ridding oneself of worry.
Today we address the notion of privacy vs. discretion as Mishlei decries the gossip and revealer of information, and praises the discreet individual who knows how to keep a secret. What does this say to us in our social-media age?
We open the second segment of Mishlei which shifts the entire tempo and character of the book. Today we offer a short introduction.
Mishlei contains several sterotypes or archetypal characters. Our chapter offers three personality types and charts 3 varying ways to engage them.
In our chapter, "wisdom" speaks in the grammatical first person, telling us her autobiography - how she advises kings, and how she was present prior to the founding of the world.
Mishlei chapter 7 brings us back to the temptress. It issues a stern warning to avoid contact with this woman and to steer clear of her path. How are we to deal with distractions and addictive habits? How do we steer clear?
Today we speak about making our time count. Do we want to spend our days relaxing or working?
Mishlei returns time after time, to the imagery of an attractive, seductive woman who leads the "son" astray from his pursuit of wisdom.
Today we deal with 3 themes 1. 3 Generations. The speaker, possibly King Solomon, speaks of messages that he heard from his father that he is passing down to his son. This is a deeply touching image. 2. The Joy of Torah 3. The metaphor of the necklace and the wreath/crown - Mishlei repeatedly speaks of wisdom as jewellery. What does that intend to indicate?…
Today we discuss several features of Mishlei: 1. The engagement with a Judaism that is far wider than ritual moments and encompasses all avenues of life 2. That Mishlei incentivizes the path of Torah 3. We speak of a fascinating intertextual polemic about the "Tree of Life"
We address two themes: 1. The notion of parent and child; wisdom which comes through the family, through sage adavice rather than direct divine revelation 2. The presentation of choices and consequences; good paths and bad paths; straight and crooked.
Today we discuss 1:7 - "The beginning of wisdom is fear of God"
We start Mishlei today - Proverbs. What is this book about? Who wrote it? What is a "mashal" or a "proverb"? Today we introduce the sefer.
We made it! Mizmor 150! Awe, Dance, Breath! Today we speak about how our essence, our breath, reaches out to the Divine in an attempt to transcend our human limits.
This chapter has 2 stanzas. 1. The victory of the righteous, their joy and dance 2. A battle of justice against the forces of evil and regimes of violence Both are enacted by the "hassidim" - the ethical, pious and righteous.
We wake up every morning and celebrate the wonderful world we inhabit.
Chapter 147 is a weave of intersecting harmonious themes that blend to praise God.
We live in a world where celebrity, status and fame are highly prized. This mizmor challenges that impression and presents other values as central in God's perspective.
Chapter 145 a.k.a "Ashrei" is THE "Tehilla Le-David. It is the ultimate praise of God. But paradoxically, it doesn't give us earth-shattering depictions of God, but rather the image of a caring, nurturing deity.
This Mizmor celebrates a country in which wars have ceased, in which children grow up in calm and peace, and in which the economy is booming... "Happy the people who have it so; happy the people whose God is the LORD."
In this almost classic Mizmor, we draw upoon 3 themes: 1. The character of the "Servant of God" 2. The meaning of the word "nefesh" in Tanakh 3. The posture of prayer - hands extended.
Here David is on the run, hiding in a cave, and calling to God. we speak about the despair of isolation and loneliness, and the transformation - religious and social - the shift of mindset that such a situation might engender.
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The Tanakh Podcast와 비슷한 콘텐츠
Rabbi Shalom Rosner on The Parsha
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An inside view of how Israel can warm your heart and make your blood boil. It’s a show by a journalist, a professor and an NGO professional who live in and love Israel even though it drives them crazy, and who each week discuss the latest in Israeli politics, culture, and society.
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Victory BGC is a church in Bonifacio Global City that exists to honor God and make disciples. It is a member of Victory Philippines and under Every Nation Churches and Ministries.
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Follow the audio shiurim, lectures and speeches of Rabbi Lord Jonathan Sacks, global religious leader, philosopher, author of over 30 books and moral voice for our time. Rabbi Sacks served as Chief Rabbi of the United Hebrew Congregations of the Commonwealth between September 1991 and September 2013. A full biography - together with an extensive online archive of Rabbi Sacks' work - is available at www.rabbisacks.org or you can follow him on Twitter, Facebook and Instagram @rabbisacks.
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Fr. Larry Richards is the founder and president of The Reason for our Hope Foundation, a non- profit organization dedicated to ”spreading the Good News” by educating others about Jesus Christ. His new homilies are posted each week.
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Live recordings of the sermons preached at our regular services here at Aspire Church, Manchester UK. For more information visit our website at http://www.aspirechurch.co.uk or email info@aspirechurch.co.uk
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CBCP is a disciple-making church based in Manila, Philippines. Learn more at https://cbcp.org
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Alpha and Omega Christian Fellowship "Weekly Sermon"
Alpha and Omega Christian Fellowship "Weekly Sermon"
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Podcast by Alpha and Omega Christian Fellowship "Weekly Sermon"
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Welcome to the weekly podcast of Elevation Church led by Pastor Steven Furtick. To learn more visit our website at http://elevationchurch.org or download the Elevation App. To support this ministry and help us continue to reach people all around the world click here: http://ele.vc/WeX3nP
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Satguru Mata Sudiksha Ji Maharaj Discourses Podcast Channel
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