Intermediate Talmud

Learn how to study Talmud line-by-line and word-by-word. In this intermediate level class you will learn to understand the unique give-and-take style of Talmudic argument. Text for this class is Chapter Seven of Tractate Brachot (folio 45a).

The opening class of this course introduces the first Mishnah of ch. 7 of tractate Berachot which describes the procedure for reciting Grace After Meals by a group of three men who have eaten together. We are introduced to some of the agricultural tithes that must be taken from food before it is permitted to be eaten (Brachot 45a).

A quorum for prayer (a minyan) is ten. What is the source for the idea that the group recitation of Grace After Meals requires only three people? The Talmud examines the Scriptural verse (Psalms 34:4) which says: Declare the greatness of the Lord with me, and let us exalt His name together."

Is having three people a prerequisite for a “zimun” (invitation to recite Grace), or is it merely ideal? Can two people who have eaten together opt to make a zimun if they wish?

We continue to search for an answer to the question: "Can two men make a zimun if they wish?" Various proofs are offered including the fact that a group of women may opt to invite each other to recite the grace after meals.

What do we do if the third person in a group of three left before zimun was recited? What about the tenth person in a group of ten? What if the person has not yet left but wishes to do so? Does the rest of the group recite zimun early because of him?

We begin with a story about a group of sages in which nobody felt worthy to lead the zimun. Next, we discuss the protocol for an individual who arrives late to a zimun. Finally, we learn about a specific situation in which one responds 'Amen' to his own blessing.

Rav Zeira fell ill and Rav Abbahu pledged to make a feast in honor of his recovery. Various issues came up at the meal. Should the host be the one to break bread at the beginning of the meal? Should he be the one to lead the Grace at the end? Or perhaps a guest should lead these blessings so that he can recite a blessing upon the host.

The fourth and final blessing in the Grace After Meals is known as "HaTov V'HaMeitiv" (He who is good and does good.) Is this blessing of Biblical or rabbinic origins?

An interesting conversation between two of the sages reveals key principles in establishing proper etiquette at the meal.

In a continuation of the discussion of table manners from last class, we learn about the proper procedure for washing before and after a meal.

How do we show honor at the meal? Who gets priority and when? The sages continue their discussion about the proper mealtime protocol.

The Talmud turns its discussion to the proper way to recite 'amen.' What are the common ways in which the 'amen' response is rendered incorrectly?

The Talmud discusses a scenario in which one participant in a meal has partaken from "demai" (produce that may not have been tithed.) Although it is forbidden to eat such food, may the person who eat from it still be included in a group recitation of Grace After Meals?

Can the waiter who served the food join the group recitation of Grace After Meals? What about a Cuthean or an ignoramus?

The sages of the Talmud used the term am ha'aretz (lit. people of the land) to refer to those who were willfully ignorant of Jewish law. What is the exact definition of am ha'aretz? We also discuss other people who cannot join a group recitation of Grace After Meals.

Can the Ark be counted as the tenth member of a quorum? Can the day of Shabbos be counted as the tenth member of a quorum? The Talmud asks about unconventional ways of reaching the number of people required for public prayer.

May a child be counted for the group recitation of Grace After Meals? When does one reach the age of majority in Jewish tradition?

Can a person who ate foods other than bread count toward the quorum needed for the group recitation of Grace After Meals. If yes, can such a person even lead the group? The Talmud answers these questions by way of a fascinating story about the sage, Shimon ben Shetach, and his brother-in-law. the wicked King Yanai.

The Talmud chronicles the evolving text of the Grace After Meals, beginning with Moses who composed the first paragraph and continuing through the generations as different Jewish leaders and sages instituted additional paragraphs.

What is the order in which the paragraphs of the Grace After Meals must be recited? The Talmud discusses the structure of this lengthy blessing and also asks, parenthetically, how we know that we are also required to make blessings before eating as well.

The wording of the Grace After Meals was carefully composes to mention certain things for which we must give G-d thanks. What happens if one deviates from this formula? What ideas must always be mentioned and with what wording?

There are certain concepts for which one must give thanks in the Grace After Meals such as the Land of Israel, the covenant of circumcision, and the rebuilding of Jerusalem.

The Talmud now discusses if a single blessing may mention multiple concepts or is it proper that each concept should have its own blessing.

The Talmud discusses additions made to the Grace After Meals including extra paragraphs to be recited on Shabbat and Rosh Chodesh.

How much bread must one eat in order to be included in a group recitation of the Grace After Meals? Is there a particular amount? Must one eat until satiation? Divergent opinions are analyzed. (This class completes the discussion of the first Mishnah in this chapter.)

In this class, we begin a new Mishnah, the discussion of which centers around the differences in the group recitation of Grace After Meals depending on whether 3, 10, 100, 1000, or 10,000 people have partaken of the meal.

What wording should be used when inviting others to join the group recitation of the Grace After Meals?

In this class, we begin a new Mishnah, the discussion of which centers around the idea that when individuals convene for a meal, they may not go their own ways without joining for the group recitation of the Grace After Meals.

What happens if three different people who ate alone in three different rooms want to later come together to make one group recitation of the Grace After Meals?

In this Talmud class we discuss what materials can be used to make wicks to light candles or lamps for Shabbat (since even before Shabbat arrives, not all materials are permitted for use.)

In this Talmud class we discuss the materials we may use as oil and fuel for candles or lamps for Shabbat (since even before Shabbat arrives, not all materials are permitted for use.)

In this Talmud class we examine some of the materials prohibited to use as oil to kindle a lamp for Shabbat, and the rational for this rabbinic injunction.

In this Talmud class we discuss to what extent the Sages prohibited inferior materials for kindling a lamp for Shabbat use, and in which cases the rabbinic ‘fence’ does not apply.

In this Talmud class we compare the substance used for lamps in the Beit Hamikdash with the lamps for Shabbat, and launch into a discussion about the different Menorahs in the Holy Temple.

In this Talmud class we ask if the substances disqualified for Shabbbat lamps are also invalid for the Chanukah lights, which leads us to analyze the very status of the Chanukah flames.

The gemara analyzes the principle that if the flames of the Chanukah menorah extinguish before the allotted time, they need not be rekindled. This leads us into a discussion on when the lights are kindled and for how long they should burn.

The Talmud discusses the basic requirement for kindling the Chanukah menorah, and then proceeds to present the more optimal and ideal fashion (known as ‘mehadrin’). Discover the nuanced distinctions in the reasoning offered by the sages.

In this class the Talmud addresses the ideal place to light the Chanukah menorah to broadcast the miracle, as well as other ways to fulfill the basic requirement.

Learn the Talmud’s narrative of the Chanukah miracle, which the Talkmud recounts to answer the famous (yet peculiar) question of why we celebrate the Festival of Lights.

The Talmud’s discussion about the Chanukah menorah digresses for a moment into the topic of liability for damages related to a camel laden with flax that catches on fire as it passes by a storefront.

In this class we delve into the Talmud’s comparison between a menorah, sukkah and ‘mavoy’ regarding their maximum height. Then, the discussion flows into a seemingly unrelated teaching about snakes and scorpions. Finally, we learn where to place the menorah at the doorway.

Now the Talmud discusses whether it’s permitted to benefit from the light of the Chanukah menorah. This leads us to analyze the notion of respect for mitzvahs, derived from the mitzvah of covering the blood after shechitah (kosher slaughter).

In discussing lighting Chanukah candles one from another considering the principle of respect for a mitzvah, the Talmud quotes three disputes between Rav and Shmuel, in-which the halachic ruling follows Shmuel instead of Rav.

The Talmud looks to compare the issue of disrespect when kindling Chanukah lights one from another to a different case-law related to weighing sacred money from holy food tithes.

The Talmud brings a teaching regarding the process for kindling the Temple menorah to shed light on the issue of disrespect or diminishing a mitzvah in kindling the Chanukah lights from one another.

The Talmud looks to resolve and reach a conclusive ruling on the question of lighting one Chanukah candle from another. This leads us into a discussion to first determine whether the kindling or placement of the menorah is the primary mitzvah.

The Talmud answers the question whether the kindling or placement of the menorah is the primary mitzvah. Then we proceed to discuss women’s obligation for lighting the menorah.

The Talmud addresses the issue of guests away from home and their obligation to kindle the menorah. Then the discussion turns to the choice of oil to use on Chanukah.

The Tamud’s discussion briefly digresses to the topic of oil and ink. Then, the returns to the subject of Chanukah, addressing the special blessings recited for kindling or seeing a lit menorah.

The Talmud challenges the notion of reciting a blessing on the Chanukah menorah, which is a rabbinic mitzvah, based on different teachings related to agriculture law and tithing.

This fascinating discussion and analysis about the how and why an additional menorah should be kindled on account of a neighbor’s suspicion leans heavily on the yearly harvest and ethos of social welfare.

In this class we first discuss the scenario of two individuals sharing the same oil-filled vessel, wherein each lights their own wick. Then the discussion turns to the question of what takes precedence when faced with the limited option of having only enough oil for either the Chanukah lamp or the Shabbat lamp.

The Talmud states the reward for one who is careful in the mitzvah of lighting candles and the reward for other mitzvahs that are also in a manner of measure for measure. The Talmud proceeds to related stories that illustrate this reality.

The final Talmudic discussion about lamps being kindled focuses on “sacred oil” that has to be burnt and destroyed, rather than utilized in normative fashion. This class illuminates shadowy details of both Shabbat and Yom-Tov observance, yet still basks in the glow of the Chanukah menorah.

The Talmud queries regarding the need to praise and thank G-d for the Chanukah miracles when reciting the Grace-After-Meal. Learn the underlying logic and details for where and when we mention the Al Hanissim prayer.

The Talmud questions whether it’s fitting to mention Chanukah in the extra Mussaf prayer recited on Shabbat and/or Rosh Chodesh during Chanukah. Different supporting arguments and proofs are suggested in attempt to resolve this issue.

A new Mishnah is introduced with a broad background about sacred soil and holy harvests. Defilement of such hallowed edibles, mandates mitzvah incineration. Differing opinions about varied fuels and flammable agents and their compatibility with Shabbat serenity are enumerated. The Gemara opens with an investigation for the source for the timely holiday ban on the burning of contaminated sacraments.

The Talmud continues its analysis of the Mishna by seeking additional sources for the ban on kindling contraband during festive biblical days – despite the permitted use of fire for cooking purposes. The fascinating give and take about sacred fiery disposal touches upon a range of Torah subjects, including actual temple services and the real meaning of kosher.

Glowingly presented arguments on the holiday ban on burning. Bridging seemingly disparate Torah topics, the Talmud elegantly threads its jurisprudence about circumcision, sacred contraband, and then the positive dimension of Yom Tov observance, to conclusively prove its point in proscribing non-edible incineration on the holidays.

In this class we learn the Talmud’s discussion on the Megillah of Esther narrative.

This Talmud class on the Megillah’s narrative first teaches the miraculous nature of the Holy Ark, and then discusses how the Megillat Esther is actually a continuation and fulfillment of Isaiah’s prophecies.

This Talmud class on the Megillah unveils ancient Scriptural prophecies that foretold the Purim miracle centuries earlier. We begin with questioning how G-d can rejoice when punishing the wicked. The Talmud continues to recount the thought-provoking preambles of the Sages that decode the hidden messages encrypted in the verses.

This Talmud class on the Megillah expounds upon ancient Scriptural prophecies that allude to the Purim miracle centuries later. The Talmud continues to recount the thought-provoking preambles of the Sages that decode the hidden messages encrypted in the verses.

The final teachings of the Talmudic Megillah introductions reveal encryptions into Esther’s Scroll that link directly back to the Five Books of Moses themselves. Discover how certain Mosaic phrases encapsulate the Purim story, which only happened millennia after it was written. See how this later narrative is intrinsic to the Jewish experience and a reflection of the Chumash and the 613 Mitzvot themselves!

Delve into the opening words of Megillat Esther in this fascinating Talmud class, which reads into names with incredible depth and insight. Get a peek into the twisted soul and psyche of this ancient Emperor whose royal ambition, ruthless military conquest, and unbridled savagery deeply affected Jewish life in antiquity. This rumination also provides mystical secrets about the zodiac and character predisposition—a remarkable synergy of Torah teaching.

An analysis of the precise scriptural words enables us to delve into the background of the King featured in Megillat Esther. How did Achashveirosh rise to power, and how vast was his ancient empire? Be delighted by this thought-provoking analysis of ancient royal ambition, military conquest and historic imperial dynasties. Plus, discover how our Matriarch Sara shared a special bond with Queen Esther, and see why that should deepen our appreciation of Purim—inspiring us even today!

This class provides a fascinating analysis of famous historical kings who once controlled global empires. This allows us to better appreciate the place of Achashverosh in the sweep of history, ultimately enabling a more profound grasp and understanding of the Purim story.

This class continues with an analysis of famous historical rulers, and then moves into the documentation of a monarchic miscalculation that proves to be fatal, as the royal emperor of Babylon mistakenly calculated our exilic schedule and engenders harsh consequences.

The Talmud continues its analysis of monarchical miscalculations with the royally mistaken conclusions reached by ancient Persia’s epic emperor, and the fatal consequences it caused. In fairness, our sages are quick to point out that this was no simple equation, as even the Prophet Daniel was unsure; effectively minimizing the margin of his error.

King Achashverosh tried to dazzle his guests with someone else’s clothes, and how he sought to curry favor with his own high society. A careful analysis of his iconoclastic political strategies has our Sages divided: some seeing a “crazy as a fox” brilliant operator, while others saw a totally incompetent fool who just got lucky! We conclude with a penetrating look into what sins the Jewish people committed to warrant such harsh punishment.

This fascinating analysis of the Megillah’s verses provide a window into the artificially simulated atmosphere and ambiance that greeted the overflow crowds who flocked to attend King Achashverosh’s ‘Royal Inaugural Ball’ in the nation’s capital. See how party decoration details were carefully choreographed and shrewdly arranged to uniquely wow Shushanite revelers of differing social classes; while universally provoking promiscuity and other desired sinful effects.

This class explores the subtext of the historic Royal Ball that opens the story of Purim. Although stolen sacred chalices deviously set the scene for sinful indulgence, alcoholic abuse isn’t encouraged as a relatively benign volume of wine is served and nobody is pressured to drink beyond their limits, notwithstanding the incredible variety available. Going far beyond the Talmudic take, we transcend the ballroom ambiance to reveal profound spiritual messaging encoded into the carefully worded scriptural text.

Not to be outdone by her husband, the freshly minted monarch Achashvairosh; the royal heiress turned Queen Vashti hosts a parallel female version of the Inaugural Royal Ball. Being equally promiscuous in character and licentious in behavior; her choice of location, revelry, and festivities were designed to stimulate illicit lust and sinful desire. Predictably, vulgarity abounded, but the surprising end result shocked everybody.

Despite the very public nature of the intoxicated monarch’s request, Queen Vashti brazenly snubs her husband by being a no-show. To add insult to injury, she privately insults her thin-skinned husband by mocking his masculinity. To be sure, she was so licentious in nature that she would have acquiesced; however suddenly miraculous disfigurement made that prohibitive. The clueless king erupts in a public display of fury; while seething inwardly as well. Despite his drunken stupor, the ruler cunningly seeks counsel from local Jewish Sages who are thrust into an impossible no-win situation. Not to be outfoxed, the wise men cleverly recuse themselves from this unwanted judicial duty.

Having given up on his Jewish judiciary, the enraged King now taps his seven-member personal Persian Politburo; the empire’s multicultural crafted royal cabinet. The Scripture lists the individual names of this outstanding group of seven. Our sages see the unique enumeration as an allusion to a silent subtext of the narrative. As the rebellious Queen’s future lie in balance, heavenly angels entreated the King of all Kings for just desserts. The identity of the vocal mystery minister is visited, and the class concludes with the literary fortuitous fallout that followed.

Achashveirosh aggressively sets a Miss Persia Beauty Pageant into motion, and the winner will… become Queen of the Empire! Yet strangely, nobody seems to be volunteering to compete. The Talmud clarifies with a juxtaposition of a somewhat similar – yet entirely different scenario regarding King David and highlights the profound difference between the modern mega-ruler and the uncontested Prince of Jewish monarchy. Next off, we begin to analyse the unusual way Mordechai, the righteous Purim hero is first introduced to us. Fascinating historical backgrounds and generational greatness all come into play in decoding the Megillah’s messaging!

Further analysis of Mordechai’s Megillah honorific links into a decades earlier exilic drama, and provides profound insight into why we historically exchanged the name Israel for Jewish. Then, in textbook Talmud-style, we meander onto a seemingly unrelated teaching about watershed events that preceded Purim by more than millennia. We uncover fascinating narratives about the courageous persona of a young Egyptian princess who saves the life of a Jewish baby; changing the world forever as a result. Followed by an appreciation of Moses himself; all of these points of light illuminate intrinsic qualities that have set our nation apart from time immemorial.

The unique verbiage employed to detail Mordechai's descent into an exilic reality reveals much about the exemplary sensitivity, compassion and self-sacrificial concern he naturally exhibited for his people – possibly making the case for his ultimate inspired leadership. The “name-game” regarding the nascent Purim heroine is analysed next. Four deceptively simple explanations are offered; yet each is deeply profound in its own right. In unfurling their unique narratives an exquisite picture of Esther's spiritual virtues, physical beauty and radiant personality are revealed –adding to our appreciation of her sacrifices, and the truly miraculous nature of the Megillah's story.

A fascinating analysis of Esther’s tragic birth and childhood – providing surprising insight into what constitutes paternity and maternity. We are introduced to the assumption that Mordechai and Esther were actually married to one another, and why the Scripture only alludes to it, carefully avoiding any explicit mention. Interestingly, proof includes a cryptic cross reference to the prophetic parable of King David’s appropriation of Bathsheba. We conclude with details about Esther's harrowing induction into the monarchy, and her remarkable ingenuity in secretively maintaining faith, observance and composure. The circle closes with how this stress may have colored her complexion.

Despite our Purim heroine's attempts to keep a low profile, the Royal Eunic responsible for the Kings Harem was captivated by Esther. Under Mordechai's strictest instructions she strove to maintain absolute ethnic anonymity – which significantly complicated the keeping of a kosher diet. On the heels of the discussion about the peculiar palace menu, we move into the spa for intense and risky mandated beauty treatments. After clarifying cosmetics on a literal level, we conclude with deeply mystical and beautiful spiritual makeover messages they subtly convey – ultimately shedding light on the food fiasco as well!

Learning lessons from the otherwise lascivious monarch’s modesty, and the miraculous nature of Esther’s unintended charisma – along with surprisingly salacious intimate details of their carnal relationship, an ironic narrative emerges. Revealing the backstage story of how the one woman who didn’t want it, won the crown, despite never intending to do so. This rich story of royally rewarding unintended consequences captures the imagination and serves as an inspiration as the ancient yet eternally relevant details of the Purim story powerfully resonate today! (Tractate Megillah 13a)

A discovery of the deep history of ancestral modesty, which served to catalyze Esther’s meteoric rise to the imperial crown of Persia! Here our Sages take us back to the founding figures of our nation: a most unusual courtship conversation between Jacob and Rachel is elucidated, along with its unintended and surprising ending. We’re also introduced to the bashful young man who rises to become Israel’s first King! These stories richly illustrate the remarkable nature of Divine design and the notion that G-d always keeps score, and in the end settles them too! (Tractate Megillah 13a-b)

Despite royal ascendance, Queen Esther maintains her true loyalty to Mordechai (her husband) and Judaism (her faith). By investigating the verses fully, we become privy to her shocking double life of Yiddishkeit fidelity and (seeming) marital infidelity! A broad clarification in multiple fields of Torah discipline are introduced to clarify this Talmudic expose. When her subtle suggestion causes Mordechai’s promotion, the former Sanhedrin Chief Justice uncovers a palace assassination plot. Our sages demonstrate how the entire narrative is orchestrated by G-d! (Tractate Megillah 13b)

The rise of the Jewish people’s wicked archenemy seems to have been facilitated by a rabbi saving the King’s life – but logically exactly the opposite should have happened. Here we discover the deep secret about Divine Providence; only once the future salvation is already in place can dark ominous clouds gather to threaten our people. Haman throws lots and is overjoyed to see fortuitous indications of success, as the month in which Moses passed is now slated for the genocide of his nation. Yet his vision was entirely incorrect, as in fact everything turned inside out! (Tractate Megillah 13b)

The chilling conversation between Haman and Achashverosh plotting a nation’s annihilation. Driven by hateful, anti-Semitic ideology, Haman deviously and skillfully misconstrues facts; twisting them to justify and advance a fascist murderous agenda. The Jewish people are framed as dissolute, lazy and decedent. Their scattered nature insulates the kingdom from financial injury, with no real drawback to mass Jewish genocide he argues. Haman concludes with identity politics, and a bribe to boot. Waiving the cash, Achashverosh needs no further convincing. (Tractate Megillah 13b)

Making an offer the King can't refuse; a fortune to allow genocide of the Jews. Shockingly, the “pay for slay,” is declined: “keep your silver, and do as you please” he counters! Clearly the monarch is also a vicious anti-Semites, yet their prevailing attitudes seems so disparate. An enigmatic metaphor is presented: two landowners with mirror-image issues – one landowner struggles with a superfluous mound, while the other an annoying ditch, they meet and a final solution emerges. Richly elucidated, a Torah-true perspective on this pernicious hate emerges. (Tractate Megillah 13b-14a)

Equally twisted with hatred, the King places blind trust in his Prime Minister – handing him the royal signet ring and effectively granting unlimited power to deal with his “Jewish Problem.” Haman could now “sign” a royal edict legalizing genocide in Achashvairosh’s own name. This extraordinary act-of-empowerment is viewed by the Talmud as Heavenly ordained; as it serves to catalyze an unprecedented wave of religious return eclipsing the power of the prophets and their inspired messages! A discussion about biblical “origins” for Purim then ensues. (Tractate Megillah 14a)

Having established the joyous Hallel song-of-praise commemorating the Exodus narrative (climaxing in the Song-at-Sea) as biblical basis for ordaining the commemorative Purim holiday, we are left with a gaping hole in the jurisprudence: So why indeed did our Sages NOT ordain the songful chanting of Hallel on Purim?! Intriguingly, there are no less than 3 seeming disparate explanations. Thoroughly explored and elucidated; ultimately the supposed mutually exclusive answers may well be viewed as unique articulations of the very same Talmudic theorem. (Tractate Megillah 14a)

The extraordinary spiritual awakening catalyzed by Haman’s Royal Ringing was juxtaposed with the tepid response to the plethora of Prophetic pleading we were privileged to receive. The number of male prophets presented was 48. Here, the Talmud returns to examine that original statement with proof that this number is woefully inaccurate. To clarify the seeming discrepancy, our Sages draw a sharp line between differing dimensions of prophecy; with the smaller number said to specifically represent the enduring Prophecies of Posterity! (Tractate Megillah 14a)

This Talmudic offering on traces the Signature Jewish-Sandwich back to its bitter roots! See why the proverbial Hillel innovation of eating the Maror (bitter herbs) together with the Matzoh (bread of affliction) gives us a strange and unique legal challenge! This provocative ancient analysis by our Sages of the most basic Seder night procedures will give a profound new understanding of the contemporary Seder rituals we perform.

This Talmud class analyzes the reclining position assumed during segments of the Seder observances. Why is body positioning even an issue; is it mandatory or an optional form of self-expression? We’ll discuss who is included in this halachic responsibility, and when during the Seder this posture positioning is relevant. This discussion about posture, freedom and health will provide you with a fresh appreciation for the Seder night, and a new understanding of one of the central Seder features.

This Talmud class traces the roots of the four cups through a tangled vine of sacred Torah traditions. Discover why this grape-based alcoholic drink is such an important component of the Passover Seder for both men and woman alike, as we shed new light on the leadership role the women played in catalyzing the Exodus. See how these cups should be filled with both wine and freedom—and how it’s possible to sometimes experience one without the other!

This class begins with continued examination of Halachik details regarding the “Four Cups;” with particular focus on volume, taste, and color of the Seder wine. This segues into a related, yet different discussion about the importance of keeping the children awake; with time-honored traditional strategies to successfully achieve this.

Introducing a sacred mandate to gladden the hearts of one's household, the Talmud muses and discusses diversely appropriate happiness inducing mediums. Possibilities range from “wine and beef,” to “clothing and candy.” Interesting and inspirational, this class clarifies the requirements to ensure that our holidays are joyously celebrated.

This class provides a comprehensive overview of the notion of Halachic sizes and measures comprising the specific parameters of the fulfillment of many Mitzvahs. This discussion serves as an intro to understanding the Talmud’s analysis of the required volume and other technical details – all related to properly drinking the proverbial four glasses of wine at the Seder. This session ultimately concludes with pragmatic instructions and practical application of these Torah theorems.

Following the Kiddush wine, the “Order” of the proverbial Passover dinner seems to aimlessly wander away from the typical holiday repast tradition, yet nothing could be further from the truth. Discover the ingeniously choreographed Seder strategy that was designed to piqué children’s curiosity and engage them in an annual sacred multi-media educational program. Meet the respected members of the Seder plate lineup in their earliest documented iteration, and gain valuable insight into the Mitzvah mechanics of this most magical night of the year!

In its initial analysis of the Mishnah, a great sage presumed to have uncovered the answer to a question that had long baffled the sages: must a mitzvah be performed intentionally, or can meaning be attributed to mindless actions? The Talmud engages in rigorous, its unique signature give-and-take, to meticulously analyze the supposition and frame it in the precision-driven syntax our sages employed. Although ultimately, the supposition is dismissed, the analysis is illuminating, revealing and instructive on many levels as we emerge with a clearer understanding of the Seder etiquette and the thought invested into each detail of its revered rituals. (Pesachim page 114 b)

Opening statement: three words enable fulfillment at the Passover Seder. But what does this mean? Are these “magic” words, or do they represent the ideals in which we frame this “magical” nights narrative? Does the absence of this syntax rob us of fulfilment altogether, or is this indicative of best practices instead of necessity? Finally, which fulfilment of which obligation do we specifically speak of in this Mishna? The discussion leads us to a profound appreciation of how we are supposed to perform our annual Haggadah-telling of the Exodus at the Seder.

A pithy Mishna cryptically speaks of the Passover Seder Dinner's conclusion, the Sages carefully analyze and elucidate. The result is a profound understanding of how (and why) the taste of the Korban Pesach meat or (in our exilic times) Matzah must linger on as the night moves into its songful climax. This Talmud class is on tractate Pesachim page 119b-120a.

The modern Seder mandates of Matzah and Maror are the primary focus of this class about the edible component of the Passover Seder. Dinner notwithstanding, Passover night is vastly different than any other Jewish festival. Most will feature formal holiday meals that include traditional dishes, yet none are a religious duty. It's only at the Pesach Seder that we are all religiously obligated to eat certain sacred foods, and with specifications of the amount required to be eaten This discussion will serve you fascinating food for thought, profound insight and lots of information! This Talmud class is on tractate Pesachim page 120a.

In this class, we embark on a literary journey into the backstory of the biblical terminology used for Matzah, the unleavened bread we’re commanded to consume on Pesach. We discover the deeper messages kneaded into hallowed Torah etymology about the hastily baked bread that serves to define Passover’s narrative! From edible props, to broken spirits and empty pantries, we learn to appreciate the Seder table settings on another level. This Talmud class is on tractate Pesachim page 115b-116a.

In this Talmud class we’re onto a Shavuot track with teachings from Tractate Shabbat (87a) that narrate the events preceding the revelation at Sinai, and records a dispute over the exact date of this historic day. The cause for this difference of opinion was the divergent opinions regarding the lunar cycle, but as a result, Moses emerges as a unique prophet who was able to figure out the will of G-d on his own.

In this Talmud class we analyze the rest of the actions Moshe Rabbeinu appears to have unilaterally ordained, in addition to adding an extra day of preparation for Revelation at Sinai. See just how Moses, the unparalleled master prophet deduced the will of G-d and (although uninstructed) chose to embrace a life of celibacy from Matan Torah onward, and elected to shatter the Luchot upon seeing the Jewish people’s spiritual debauchment in worshipping the hastily fashioned Golden Calf! (Talmud Tractate Shabbat pg. 87)

This class analyses the dispute between Rebbi Yose and the Sages regarding the actual date for the Revelation at Sinai. In seeking greater clarity we delve into the Scripture’s detailed description of the necessary preparations that seem to suggest conflicting dates for the actual giving of the Torah. It’s filled with robust cross-examination, analysis, and rebuttal, and that ultimately leads to relative resolution!

Despite the dispute about the exact date of the Sinai Anniversary, everyone agrees that the Torah was given on Shabbat. In this class we learn about the first time the mitzvah of Shabbat was given to the Jewish people, at a desert oasis named Mara. But here’s the catch: did the initial observance of Shabbat forbid travel, or was that a later addition in the developmental journey of Yiddishkeit? Take a voyage in the proverbial sea of Talmud, and be amazed to find out how this passage of time evolved!

The Talmud continues its quest for the exact date of Matan Torah by carefully analysing scriptural framing of historical events. This class provides profound insight into the workings of the Jewish calendar, which ultimately render the drawing of a precise scheduling conclusion impossible.

Citing historical anecdotal evidence as it's documented in authentic Torah sources would seem to conclusively prove the date of Matan Torah. However, in the end it seems that certain documentation ultimately reflects a particular school of thought. This class also introduces us to Judaism's emphasis on the unique virtues of the number three.

The straightforward Torah narrative indicates collective willingness and joyous commitment by our ancestors; however Midrashic tradition seems to tell a very different story, which includes coercion by dint of extraordinary pressure and extreme consequences. Accordingly, the Jewish people did not fully except the Torah willingly until the historic Purim period. Will the truth please rise? This incisive Talmudic teaching provides context and clarity on Matan Torah in the sweep of Jewish history.

Prior to mass revelation at Sinai, our ancestors were asked if they were ready to become the recipients of the Torah. Unanimously, we responded with the [now] famous declaration “Na’aseh v’Nishma; first “we’ll do” (obey), and then “we’ll listen” (learn).” This remarkable response created an incredible spiritual energy field; crowning us in holiness. Sadly this was subsequently lost, when a Golden Calf was fashioned and worshiped a short forty days later. Discover the deeper messages this conveys, and see how it’s actually still relevant today!

The Talmud continues to present homiletic analysis and insight into our faithful acceptance and unquestioning readiness to obey when we exclaimed, “We’ll Do and Listen,” before knowing what it was all about! Rather than an important historic happening, our Sages see it as a defining watershed moment; indicative of our essential Jewish character and spiritual persona. Discover how what seems to be impulsive and impetuous or even wild behavior is actually a foundational hallmark of our unique relationship with G-d and His Torah.

The Talmud introduces us to the relationship dimension of Matan Torah framed as the proverbial Chupah or metaphoric wedding of G-d and the Jewish People. To be sure, none of this is explicitly described or even alluded to in the actual biblical narrative of the Sinai, yet our sacred tradition maintains that King Solomon’s Song of Songs is mostly metaphor for exactly that loving dynamic. Appropriately, we now delve into the teachings of our Sages on several of those enigmatic verses.

In the quest to learn more about our nation’s unique and unparalleled Sinai experience; climaxing in the world’s-only-ever Mass Revelation, Rabbi Yochanan leads us in investigating a particularly enigmatic verse of King David’s Psalm 68. Be amazed at the surprising discoveries about The Ten Commandments being broadcast in mind-boggling bandwidth, which all seems so superfluous—until we uncover its fascinating and foundational spiritual purpose!

Learn how fiery rock-shattering metaphors for Torah teachings are emblematic of Divinely-ordained diversity, poised to permeate all of existence with holiness. Likened to a governing force, Torah is cast as wielding powerful dominion containing the sources of success, failures and even our very existence as it can be absorbed as a life-elixir, or heaven forefend become a deadly poison for those who might abuse it! The crowning conclusion of this fascinating exposition about the Giving of the Torah, tells of G-d’s word being tangibly experienced and distilled into a halo-like realities that crowned our ancestors as they received Mass Revelation at Mount Sinai.

Three incredibly revealing teachings from Rabbi Yehoshua ben Levi about the profound love and spiritual intimacy we experienced as a nation during and following mass-revelation and the giving of the “10 Commandments” at Mount Sinai. (Tractate Shabbat, pg 88b)

The day Moses outmaneuvered the Heavenly Choir! (Tractate Shabbat, pg 88b)

This Gemara class takes you back in time to the beginning of the common era, as we revisit the narratives and events that ultimately caused the complete collapse of the Second Jewish Commonwealth and tragic destruction of the thriving Judean society which once flourished in Eretz Yisrael, even after the Holy Temple’s destruction by the Roman Empire. Annually commemorated in the saddest Three Weeks of the Jewish calendar (called Bein-Hametzarim), these fascinating yet sobering Talmudic records and reflections are found in Tractate Gittin (57a).

Inspiring remarkable Talmudic tales about Kfar Sachnaya; a righteous, merry municipality that flourished in Eretz Yisrael after the tragic destruction of the Second Beit HaMikdash. Sadly, in the end they too, were brutally massacred by the vicious Roman armies. Be amazed at the heroes’ and villains who come to life off these pages; a simple man’s chastity that transcends the biblical Joseph, a sudden dip in commodities leads to the apprehension and execution of two rapists, and a Sage’s wisdom saves an innocent woman from defamation. You’ll also garner valuable knowledge about the Jewish marriage and the Ketubah. It ends on a stirring note about our loyalty and undying love for Jerusalem!

This class conveys chilling details of the Roman massacre that ensued upon the defeat of the stronghold Judean city Beitar, causing the countryside to literally run red in Jewish blood. We then turn back centuries earlier to a shocking narrative of horrific carnage in Jerusalem wrought by the infamous Babylonian butcher Nevuzradon, during the destruction of the first Beit HaMikdash. Some 252 years after the Prophet Zachariah was tragically murdered by fellow Jews, his boiling blood still bubbled; becoming a pretext for insatiable Babylonian brutality and bloodshed.

The Talmud relates shocking stories about some of the world’s worst anti-Semites and mass murderers who went on to become righteous converts! The chilling details of bloody massacres perpetuated against our ancestors are juxtaposed with historic details about some of the strangest conversions in history, and the Talmudic narratives about the tragic destruction of our noble homeland.

This class continues with further analysis of the meaning behind “the voice of Jacob vs. the hands of Esau”. Then a shocking story about a ship filled with hundreds of beautiful young Jewish girls and boys who chose self-inflicted death rather than lives of coerced-immorality; followed by a haunting tale of a holy woman and her seven sons who chose death over abandonment of their Jewish faith. We’ll delve into the gut-wrenching dilemma of death by choice, and how far one is permitted to go to avoid sinking into the depths of spiritual depravity. These Talmudic narratives of martyrdom and loyalty to faith under the harshest of conditions will inspire even as they touch a very sad cord.

Continuing our investigation into the verse, “Because for your sake we are killed all the time,” which literally speaks about martyrdom out of loyalty to our divinely inspired faith. Now, this offering provides fascinating homiletic insights as we explore three non-literal interpretations: euphemistically applying this to the mitzvah of Brit Milah, expert scholars who demonstrate the laws of ritual slaughter on themselves, and a final illustration demarking the meaning of true devotion to Torah study. The class concludes with shocking findings of mounds of Tefillin in the aftermath of the horrific Roman massacres perpetrated at Beitar. (Gittin 57b - 58a)

This Talmudic tapestry of testimony to the brutal murder and psychological trauma and torture inflicted upon young Jewish children may be the earliest historical record of child abuse by selfishly exposing them to raw sexuality! Study different narratives from different periods of Israel's destruction, masterfully sewn together in Perek HaNizakin, Masechet Gittin pg 58a.

In this class the Talmud tells tragic tales of sexual exploitation and slavery. Chilling incidents of psychosomatic torture, emotional trauma, total loss of dignity and related forms of sexual abuse are conveyed. The concluding narrative illustrates a sin of grave immorality coupled with callous indifference to the emotional and mental damage inflicted upon another, ultimately sealed our fate and triggered the Divine decree to destroy the Temple and catalyze our exile.

Tractate Sukkah opens with a discussion of the technical halachik parameters, including the dimensions and other properties essential for a valid and kosher sukkah. In this class we explore why it's the holiday’s primary mitzvah—from which the very festival derives its name. We also establish the defining character of this temporary hut-like enclosure, where we spend as much time as possible during the holiday, as we touch on some of the important jurisprudence associated with the sukkah.

Having initiated our study of tractate Sukkah with the first Mishna that provided general details of the parameters and dimensions required for a kosher Sukkah, in this second class we begin the classic Talmudic investigation of the Mishna’s rulings. First, by contrasting the Sukkah with a Halachik mechanism for Shabbat known as Eruv, and then by seeking the rationale for the unusual height restrictions imposed on the Sukkah.

Our opening studies of tractate Sukkah gave us Halachic attributes and dimensions required for a kosher Sukkah and some of the rationale. In this class we’ll further investigate the logic behind the Sukkah’s height restrictions—even discovering how size can actually become the defining feature of the essential Sukkah.

After effectively presenting three distinctly different rationales for the Sukkah’s height restrictions, the Talmud seeks to better clarify the technical jurisprudence and ultimately the spiritual philosophies that motivate each school of thought. This analysis ultimately sheds new light on what may comprise the Sukkah’s essential meaning and message. This is a mind-building class equally develops a spiritual outlook on life itself!

In this class we discuss disputed dimensions required for our temporary holiday hut-like enclosure. The supposition is made that the argument wasn’t ever about the Sukkah size, but rather a unique situational setting. As the finer points are analyzed, a new depth and understanding for this very special mitzvah are revealed.

The Talmud continues its analytical discussion about divergent opinions regarding the required dimensions of the sukkah. As the careful analysis focuses on the specific syntax the Sages of the Mishnah employed; competing and even contradictory messages begin to emerge. In an unusual move, the resolution is found in a broader application of the different methodologies which ultimately manage to encompass both the size and possible settings.

As the discussion regarding Sukkah size continues to evolve, the Talmud embarks on a broad overview of nearly a dozen mitzvah dimensions whose common denominator is the inclusion of a home as a key component. This wide-ranging legal litany ultimately serves to best frame a profound understanding of the Sukkah’s unique transient nature, which sets it apart from all other human dwellings and residential definitions.

After drawing a broad distinction between the multiple paradigms of permanent Halachic homes and the intrinsically transient Sukkah, the Talmud's narrative returns to the varied differentiations, found within the seemingly homogeneous list of legal residences. A careful analysis of their governing jurisprudence yields a profound new understanding of the underlying Torah principles to the Sukkah dynamic.

The Talmud's previous analysis established distinctions between biblically ordained Halachic homes and a Sukkah. Now we must define when its character is man-made in nature, and biblical grammar is no longer in play. Our Sages delve deeply to clarify the legal definition of residences that sets the Sukkah apart based purely on jurisprudence and somewhat abstract legal theory. The newfound meaning of house vs. shelter reveals much about humans and their homes!

Learn the Talmud’s final analysis of the unique nature of Sukkah’s “size and space” vs. requirements for other shelters and dwellings. In the previous classes we engaged in comparisons between the Sukkah and other dwellings, ultimately redefining residences from both a biblical as well as rabbinical legal perspective. In this final analysis we examine Halachik huts, houses and courtyards to gain valuable insight into the unique nature of Sukkot’s ritual holiday hut; and along the way pick up information on a slew of mitzvah observance as well as Jewish civil law.

A collection of Talmudic strategies in shrinking a holiday hut’s height so it’ll be kosher. We'll be delving into differing materials, some useful and some not, insofar as solving our sukkah size challenges. See why full understanding of our holiday topic can only be attained by cross referencing the laws that govern ritual impurity uniquely contracted by contact with human remains!

At times a Sukkah can be too tall or at times too small. Here, as our Sages analyzed the possibilities of space management and competing size constriction vs. expansion strategies; we encounter fascinating and seemingly counterintuitive logic. Discover the meaning of “halachik reality” which attributes concrete contours to what might otherwise be viewed as conceptual theory, as we develop foundational principals is the sizing structural scale that keeps your holiday hut kosher.

In this Talmudic narrative our sages creatively tackle our proverbial Holiday-Hut’s height malfunctions. By employing imaginative structural extensions a.k.a. the “bent-wall” principle. Incisive cross-referencing forces us to dig deeper to discover the true extent of this solution’s novelty. Varying levels of profound jurisprudence are introduced to elucidate the special operating theories in which the possibility of a technical nonentity can serve to bridge legal realities in creating a Kosher Sukkah.

Shifting away from prohibitive heights, and “bent wall” creativity; the Talmud now analyzes polar challenges of an overly diminutive structure, whose stifling confines don't allow settling into its shelter. Discover how we can dig deep to save our Sukkah and attain kosher status – but only as long as we're hugging the pre-existing structure by a mere few hands-breaths. See why the previously employed solution of a “bent wall” can't work here, as per insightful jurisprudence and brilliant hairsplitting distinctions.

As evidenced in previous classes, to remedy excessive heights of a Sukkah one may marshal creative legal solutions. The Talmud now records one such particularly creative attempt to harness a Halachik maxim known as “Gud Asik” e.g. the theoretical extension of inadequate walls to extend into a sort of virtual partition although there are no actual walls to speak of. Deftly parrying, our Sages deflect this attempt outright. Moving on to a technically different, yet conceptually kindred scenario, a pitched dispute with multiple possibilities ensues. (Talmud tractate Sukkah 4b)

In our previous lesson we learned about opposing schools of thought regarding the application of the halachik maxim “Gud Asik” (the theoretical extension of an incomplete partition into a fully walled area) thereby creating an “enclosure” that satisfies Sukkah requirements. Due to the opaque nature of the example illustrating the different opinions, one Sage (Rav Huna) uniquely defined the nature of the dispute. Here, the Talmud effectively disproves his supposition; ultimately providing remarkable clarity regarding the theorem of these virtual partitions. (Talmud tractate Sukkah 4b)

The practical application of ritualistic legal theory to establish the Sukkah’s outer parameters, as per the strictures of Halacha, is now brought to resolution. Building on previous elucidation of differing dimensions of related Halachik jurisprudence, we’re introduced to a kindred principal called D’yumad, which enables us to circumvent certain Shabbat ‘domain restrictions’ to allow animal hydration under controlled circumstances. Ultimately, we are left far wiser about the theorem governing Sukkah partitions. (Talmud tractate Sukkah 4b)

In sourcing the Sukkah’s minimum Halachik height, we surprisingly reach for the biblical narratives detailing the heavenly ascendances of Moses and Elijah, as well as the anthropomorphic terminology used to describe G-d's past descent onto Mount Sinai, and futuristic appearance on the Mount of Olives. The distillation of the metaphoric spiritual verbiage into ritualistic legal theory, thereby establishing modicum of hollow space necessary to achieve an effective Sukkah domain is telling, compelling and unquestionably fascinating! (Talmud tractate Sukkah 4b-5a)

Sourcing the Sukkah’s minimum Halachik height, leads us into a discussion into the dimensions of the Holy Ark (Talmud tractate Sukkah 5a).

Should we, the Jewish People, be seeking sources for holy heights in Rome, and is the Kohen Gadol’s gold diadem in the Vatican today? (Talmud tractate Sukkah 5a)

Is it a decorative royal rim or table top frame? The Talmud discusses Judaism’s kingly gold table in the Holy Temple as a source of sacred shelter size. Plus, let’s just face it, and a monster bird too! (Talmud tractate Sukkah 5a-b)

Practical lessons we can learn from the flying heavenly angles and winged golden cherubim (Talmud tractate Sukkah 5b)

Eyes on Sanctuary ceilings and winged Cherubic space... The Talmud continues to focus on the Sukkah’s minimum height, probing inside the hollow area vs from the top of the Sechach covering, through the prism of the Sanctuary. (Talmud tractate Sukkah 5b)

In this class we discover how the Seven Species of Israel size-up. (Talmud tractate Sukkah 5b-6a)

This class is focused on how the Seven Species of the Land of Israel size-up—in relations to the heights of the Sukkah! (Talmud tractate Sukkah 6a)

Exploring the Sukkah’s height via the Holy Land’s measures of olive, date and pomegranate. Seeing how the seven species of Eretz Yisrael size-up for sanctity. (Talmud tractate Sukkah 6a)

This Talmud class discusses the naked truth on absolute immersion and the nature of separation for ritual purity. Offering sources of skin separations from purifying waters. (Talmud tractate Sukkah 6a-b)

This inaugural class on the final chapter of tractate Sanhedrin covers the opening Mishnah, which speaks of “who will, and who won't, receive a portion of the proverbial World-to-Come.” Amongst the fascinating topics covered in this Talmud series are Torah definitions for Heaven, Hell and the Resurrection; the Uniqueness of the Jewish Soul; the definition of Heresy; and when Evil is Irretrievable.

The Gemara begins its analysis of the Mishnah by attempting to understand why lack of faith in the resurrection is so egregiously sinful—as to rob a soul of its eternity! As evidenced by a fascinating biblical narrative, Divine retribution seems to follow a pattern of poetic spiritual symmetry. A colourful collection of commentary adds multiple tiers of profound new depth and meaning. In the end, disbelief in the intrinsic power of Neshamot Yisrael (the souls of Israel) and their ultimate destiny is ostensibly as damning as disbelief in the Creator Himself!

The Talmud seeks scriptural origins of the foundational Jewish belief: “the dead will live again”. The tracing trajectory leads us to Aaron HaKohen and subtleties of the mandatory Terumah offerings the Nation of Israel provides for the Kohen clerisy. Ultimately, our journey reaches across the strata of our history to the Patriarchal promises of Eretz Yisrael!

Learn the responses of outstanding Sages of antiquity to challenges presented by a variety of antagonists, apathetics and agnostics. This class presents a fascinating selection of varied scriptural sources; presented as proof in response to those who questioned the veracity of The Resurrection and its sources within the montage of biblical framework.

The Talmud presents a series of fascinating exchanges and related observations regarding the “dead coming back to life:” From the fearless Torah leader of the Sanhedrin who exposes a clever scriptural forgeries (crafted by local sectarians), to the Jewish Sage of Roman descent who responded to Queen Cleopatra’s strange queries about rising naked or clothed, and finally a surprising three-way encounter including a Sage, the Caesar of Rome and a palace princess. This intriguing class concludes with a thoughtful rabbinic reflection.

In this class we complete the Talmud's documented exchanges between wayward, faithless Jews and our Sages. The first metaphor begins with a real-life King and his royal building projects and ends by invoking the existence of a squirrel-like rodent who literally emerges from the soil along with a rare amphibious creature who can multiply in lightning speed! Finally, a peek into an angry conversation between a famous sagacious hunchback who has nothing but patience for an irreverent and most insolent sectarian.

On the heels of an account of a fascinating exchange between a sagacious hunchback and an insolent sectarian, this chapter’s focus on the future mass-resurrection, is briefly interrupted with three additional exchanges between this insightful Sage who courageously defends the Jewish people from ominous legal challenges presented under the guise of international law. Learn about grave charges levelled against our legal claim to Israel by (real) descendants of an original Canaanite tribe. This ancient face-off is eerily reminiscent of present-day (fake) nations’ fictitious claims against us.

On the heels of a dramatic legal showdown between a sagacious hunchback and descendants of an original Canaanite tribe; the same rabbi, now goes up against the legal representatives of the Egyptian nation. In the powerful courtroom of Alexander the Great, the biblical narrative is presented as proof that the nation of Israel was required to make exorbitant payments towards their neighbors. In a stunning turnaround, the Sage brilliantly uses the very same narrative to fend off their demands and instead sue for slave reparations, causing the Egyptians to abandon their claims and flee.

The final courtroom drama in this mini-series features the resurrection of an ancient conflict between powerful personalities of times bygone and their contested connection to Canaan. This time our sagacious hunchback faces off with the purported Umah descended from Ishmael and offspring of Abraham’s righteous concubine Keturah, nefariously seeking a “two-state solution” for the Land of Israel. When the biblical narrative is presented as positive proof that our homeland had to be shared, the sage deftly demonstrated clear scriptural proof to the contrary.

The Talmud introduces a compelling historical record of a series of profound questions posed by Rome’s stoic philosopher king Marcus Aurelius Antoninus to the great Torah Sage, who went on to redact the Mishna, Rebbi Yehudah HaNasi. This first in a three part mini-series focuses on seeming incongruity of divine punishment for sinful behavior or actions; as after all, who should bear the ultimate responsibility; the body or soul? The rabbi artfully employs a fascinating metaphor to convey subtle spiritual truisms to answer the emperor’s query.

In the second exchange between the stoic philosopher Antoninus, who was Caesar of Rome, and Rebbi, the redactor of the Mishna, they discuss the solar orbit—specifically, the nature of the sun’s setting. Although from a modern astronomical and scientific perspective of the stratosphere, the conversation sounds hopelessly antiquated or even buffoonish; a careful and insightful read reveals tremendously inspiring profundity. In illuminating the commentary of our Rabbis’ on this Gemara, this rumination effectively portrays their conversation as emblematic of the disparate spiritual philosophies and theologies of the Roman/Greco civilization and Torah Judaism.

In this final exchange between a famous Royal Roman and a legendary Talmudic Sage they debate the proverbial question of “when life begins.” Superficially studied, it appears that the wisdom of Rome's Philosopher King prevails, as the Sage seems to acquiesce to his position. This class draws deeply on biblical precedent and hallowed mystical tradition to demonstrate the fallacy of that approach. Based on this thesis, we elucidate the conclusion of their historic discussion on the subject of the earliest influence of the Yetzer Hara (= evil inclination) into our human consciousness.

Scriptural statements about the post-messianic resurrection, indicate disparate prophetic traditions: souls being restored to broken bodies vs. refurbished resurrection, death forever-gone vs. extraordinary longevity, and an atmosphere of the future glowing with greater intensity or a fading sun and moon eclipsed by dazzling divinity? Reconciling these seeming contradictions lead us to illuminate the darker recesses of the Resurrection, and provides profound understanding of the uniqueness of the Jewish people's spiritual mandate, in contrast to the rest of humanity. (Tractate Sanhedrin 91b)

An apparent contradiction couched in a verse of sacred Scripture turns out to be alluding to be stages in the process of resurrection; with same verse ultimately proving to be the most compelling of proofs regarding the post-messianic resuscitation of the dead. We go on to highlight multiple grammatical anomalies in disparate verses of Scripture – all of which ultimately indicate a recurring theme of resurrection woven into the tapestries of Torah prophecy. The final reference comes from a dramatic biblical description of prophetic voices coalescing as one. (Tractate Sanhedrin 91b)

Refraining from sharing Torah knowledge is cast in a profoundly negative light; as even still gestating fetuses in their mother’s wombs curse this individual! Yet, the gravest consequence is the loss of that very knowledge he will suffer. On a sunnier note, the rewards of benevolence and sharing Torah are spoken of: the blessings of the biblical Joseph are bestowed – as Torah is for the soul, what food is for the body. Finally, differing grades of scriptural verses are presented – all are clearly demonstrative of our foundational belief in the ultimate resurrection of the dead. (Tractate Sanhedrin 91b-92a)

Compassionate, inspired leadership is a kindred platform in the world-to-come. Here, we are introduced to the remarkable phenomenon of “character framing by divine design” – as it appears in scriptural sequence. The highly uncommon occurrence sheds light on what's really important: Attitude, and our Holy Temple! This thesis is challenged with a verse about vengeance. A deeply insightful discussion about reward, retribution and the concept of consequences resolves the challenge and provides overarching clarity. (Tractate Sanhedrin 92a)

Having identified Da’at (knowledge, attitude or enlightened perspective) and The Mikdash (Jerusalem’s Holy Temple) as outstandingly unique by virtue of “character framing by divine design” in scriptural cadence, we learn that such attitude can be as impactful as the Holy Temple and other rewards can even include affluence! A series of devastating consequences engendered by the absence of Da’at include being stripped of compassion, suffering and inevitable exile. These cryptic teachings provide profound insight into the human condition and valuable life lessons. (Tractate Sanhedrin 92a)

Having already presented a series of Rabbi Elazar's teachings on a particular theme, the Gemara meanders into a medley of moral instruction on a wide range of different subjects. Beginning with the importance of nocturnal Torah study and responsibility towards educators, we’re informed of unique mealtime etiquette, which surprisingly contradicts another kindred teaching by the very same author. After resolving the seeming inconsistency, we focus briefly on the self-harm caused by voyeurism and conclude with a powerful lesson about humility and longevity. (Tractate Sanhedrin 92a)

Returning to the original narrative; the Talmud continues to identify biblical sources for the traditional Jewish belief in “The Resurrection.” Incisive analysis of a scriptural juxtaposition of the insatiable nature of graves and wombs serve to reveal an inherent awareness about end-of-days messianic credo involving the resuscitation-of-the-dead. A teaching attributed to the Prophet Elijah indicates an earlier wave of messianic resurrection. Defending this notion introduces us to unearthly “Eagle-men” phenomenon, as the conversation shifts to Ezekiel's famous dry bones! (Tractate Sanhedrin 92a-92b)

Attempting to challenge a teaching about minor-resurrection in early messianic-times, the Talmud evokes Ezekiel's vision of the dry bones that rattled and came to life; casting them as an earlier prototype of futuristic phenomenon. Deftly parrying, our Sages defend the initial thesis – pointing to a mainstream school of thought that sees this event as purely allegorical. To demonstrate its validity, the Talmud presents 3 approaches to viewing this prophecy; the opening opinion is richly elucidated in this profoundly thought-provoking presentation. (Tractate Sanhedrin 92b)

The Talmud explores the identity of the dry bones Ezekiel resurrected. (Tractate Sanhedrin 92b)

When did the historic mass resurrection take place? (Tractate Sanhedrin 92b)

The story of the 3 boys who defied a tyrant and inspired the world! Learn the postscript to the fascinating episode of their miraculous emergence from the fiery inferno. (Talmud, Sanhedrin 92b -93a)

Learning the section of Talmud on the Resurrection in Tractate Sanhedrin 93a. This class focuses on the whereabouts of Daniel in the narrative of the boys being thrown into the furnace by Nevuchadnetzar.

Be amazed by the story of the false philandering prophets who were roasted and burned, and the High Priest whose clothes were merely singed! (Talmud, Sanhedrin 93a)

Are we supposed to see G-d as “righteous? This Talmud class deals with faith conundrums; like why do good people suffer? (Talmud, Sanhedrin 93b)

In this Talmud class we’ll encounter palace politics, prophetic promises, people and personalities amongst the Jewish exiles and returnees to Zion! (Talmud, Sanhedrin 93b-94a)

This Talmud class teaches our Sages reflections on historic hopes, dreams and visions; and includes fascinating reflections on the silent sovereign, singing soil, speaking spirits plus the pope who converted! (Talmud, Sanhedrin 94a)

This Talmud class opens with a focus on the royal disgrace of national ingratitude at varying watershed moments. We will see a glaring historic omission that repeated itself, and focus on the lessons we must learn from them! (Talmud, Sanhedrin 94a)

This Talmud class opens with a focus on the powerful potential royal protagonists were endowed, their clash of civilizations and values. This teaching creates a necessary backdrop for us to delve into the history and mystery of The Lost Tribes of Israel! From the privileged naming of a historic conqueror to an incredible lesson in communication; discover how sometimes “where you go” isn’t nearly as important as “what you call it!” (Talmud, Sanhedrin 94a)

Initiating the final chapter of tractate Berachot, which introduces us to the category of blessings of Thanksgiving for G-d’s beneficence and kindness. Discover how giving thanks is really a declaration of a faith-based perspective on life and it’s fullness. (Talmud tractate Berachot 54a)

Learning appreciation and nurturing an attitude of gratitude: how we must bless G-d for the good, bad and ugly to acknowledge g-d’s goodness and judgment with equanimity. Also touching upon crying over spilt milk, and the urbane dangers of big city life. (Talmud tractate Berachot 54a)

Learning appreciation by nurturing reverence! Attitudes and beliefs on irreverent approaches and sacrilegious shortcuts; on everlasting blessings and afterlife denial; on the customs and conventions of traditional Jewish greetings and the occasional need to negate torch in order to preserve it. (Talmud tractate Berachot 54a)

On our sacred duty to acknowledge G-d’s miracles and supernatural deliverances—from walking through deep oceans to roaring rivers and to a break in a brick wall. National wonders require blessings from all, yet individual salvations make for personal obligations. (Talmud tractate Berachot 54a)

In exemplifying the lofty calling to acknowledge G-d’s miraculous deliverances, the Talmud enumerated episodes of divinely orchestrated national deliverances. These supernatural occurrences that require blessings, are now individually analyzed to achieve greater clarity. (Talmud tractate Berachot 54a-b)

In practically narrating our sacred duty to acknowledge G-d’s miraculous deliverances, we continue to review historical episodes of extraordinary proportions. From war-room stone summits to sea-salt statues and great walls collapsing; these fascinating stories of divine wonders will amaze you! (Talmud tractate Berachot 54b)

After identifying circumstantial obligations to acknowledge G-d’s deliverance and kindness, we now move from historical episodes into extraordinary experiences. From the high seas to desert wilderness from life-threatening illness to incarceration. (Talmud tractate Berachot 54b)

Having identified the circumstance that obligate us to acknowledge G-d’s deliverance and kindness, we now focus on just how we are supposed to express those sentiments of gratefulness and appreciation to the Creator of universe. (Talmud tractate Berachot 54b)

Incidental to previous teachings of acknowledging Divine benevolence, we are introduced to vulnerable lives that matter, requiring protection. We are also made privy to three matters whose prolonged duration necessarily assures us longevity! (Talmud tractate Berachot 54b-55a)

Sage advice on activities that serve to extend one’s days and years. Deeper meanings of nutrition will satiate your soul, and discoveries about prolonging the duration of defecation will free you of toxins and engender longevity! (Talmud tractate Berachot 55a)

Sage advice on diet, posture, regularity, and the duration of one’s defecation habits can literally prolong life and extend one’s days and years. Advice on how to relieve oneself, avoid hemorrhoids and improve facial complexion are also included. (Talmud tractate Berachot 55a)

Are you looking for life, liberty and happiness? Learn secret teachings of our Sages about little known, dangerous, mortality-inducing things to avoid, and the things that require a special plea-for-mercy from G-d! (Talmud tractate Berachot 55a)

It is wise to compile a list of things that might shorten your life, so you know what to avoid. Yet the notion that refusing an offer to lead the ‘Grace After Meals’ makes the list is certainly hard to swallow. Discover the power of blessings! (Talmud tractate Berachot 55a)

There seems to be a Torah tradition linking the future Resurrection of the Dead exclusively to those buried in Israel. The obvious question is what about people buried elsewhere?! In this Talmud class, we explore this and other mysterious issues related to the Resurrection in tractate Ketubot p.111a.

The reconciliation of whether the Resurrection of the Dead is only for those buried in Israel or for all our people regardless where they were interred, is to be found in a tunneling concept called Gilgul Mechilot, which may be an ancient allusion to modern quantum physics. Learn about the futuristic subterranean Holy Land highway that will enable the prophesized resurrection (Talmud tractate Ketubot 111a).

We learn a surprising teaching indicating that only the pious will merit coming back to life in the End of Days. This appears to be at odds with other accepted traditions about the all-inclusive revival of the dead, regardless of their level of piety. To some degree, it can be reconciled by clarifying a far more inclusive definition of righteousness. Yet, the Dew of Life can only flow from the Torah's light and radiance; so how commoners receive the vivifying life-elixir of the future? We discover an illuminating teaching that shows how ordinary people can achieve extraordinary levels of connectivity with G-d. (Talmud tractate Ketubot 111b).