Wednesday, August 16, 2017

OU TORAH THE DAF IN HALACHA SANHEDRIN DAF 24 Leaving Arkaos and Coming Back to Beis Din and Gaming in Halacha (Part I) - Bais Havaad Halacha Center


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OU TORAH DAF B'IYUN SANHEDRIN DAF 24 Why Learn Gemara By Rabbi Shalom Rosner


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OU TORAH Eikev 5777 Rabbi Shalom Rosner


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RABBI WEIN ON EKEV 5777


Rashi comments that the word Ekev used here as meaning because or therefore is really the same word in Hebrew for the heel of a human being. Like all parts of our bodies, the heel is valuable, useful and vulnerable. Just ask Achilles! Fashion states that sinful people use the heel to trample on Godly commandments and moral strictures. The heel thus becomes a negative representation of the use of the human body for nefarious purposes.

RABBI WEIN ON HISTORIC TRUTHS


The Jews cannot agree among themselves regarding propriety of place and behavior at the Western Wall in Jerusalem. Muslims and Jews cannot agree about security measures necessary on the Temple Mount in Jerusalem, let alone agree about the ownership and control of the area itself. On the surface, one may be led to believe that these are arguments about turf and territory, conflicting power and control. But in reality theses issues have a far deeper and much more fundamental base.

OU TORAH Eikev: Discipline and Suffering By Rabbi Dr. Tzvi Hersh Weinreb


As a parent, grandparent, and psychologist, I am often considered to be something of an expert on parenting and child-rearing. In that capacity, I have frequently been asked to review or give an opinion about any of the plethora of books on the subject of raising one’s children.

OU TORAH Why Civilisations Fail By Britain's Former Chief Rabbi Lord Jonathan Sacks


What is the real challenge of maintaining a free society? In parshat Eikev, Moses springs his great surprise. Here are his words: Be careful that you do not forget the Lord your God… Otherwise, when you eat and are satisfied, when you build fine houses and settle down, and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied, then your heart will become proud and you will forget the Lord your God, who brought you out of Egypt, out of the land of slavery… You may say to yourself, “My power and the strength of my hands have produced this wealth for me.”… If you ever forget the Lord your God… I testify against you today that you will surely be destroyed. (Deut. 8:11-19) What Moses was saying to the new generation was this: You thought that the forty years of wandering in the wilderness were the real challenge, and that once you conquer and settle the land, your problems will be over. The truth is that it is then that the real challenge will begin. It will be precisely when all your physical needs are met – when you have land and sovereignty and rich harvests and safe homes ­– that your spiritual trial will commence. The real challenge is not poverty but affluence, not insecurity but security, not slavery but freedom. Moses, for the first time in history, was hinting at a law of history. Many centuries later it was articulated by the great 14th century Islamic thinker, Ibn Khaldun (1332-1406), by the Italian political philosopher Giambattista Vico (1668-1744), and most recently by the Harvard historian Niall Ferguson. Moses was giving an account of the decline and fall of civilisations.