As Jews prepared for Rosh Hashanah 1904, Rabbi Akiva Yosef Shlesinger took up his pen and wrote to a rabbinic journal in Hungary, laying out why he believed the shofar should be sounded on Shabbos despite the rabbinic ban. In this class, we examine his account of the attempt leading up to Rosh Hashanah 1882, and then again leading up to Rosh Hashanah 1904. We'll trace the steps he took, the halachic and extra-halachic reasoning behind them, and how other famous rabbis reacted. Click here for the handout A Blast From the Past: The Shabbos Shofar Showdown in the Early 1900s (Part I)

A man wrote to the Tzemach Tzedek, the third Rebbe of Chabad, about fears he couldn’t shake in matters of health and money. What came back was a long letter working through Torah sources to explain how fear takes hold and how to loosen its grip. This class takes this remarkable letter line by line, setting the scene, tracing the sources, and drawing out what it asks of us today.⁠Click here for the handout ⁠A Chasidic Letter on Anxiety

HaRav Levi Yitzchak Schneerson spent his final years in exile in Kazakhstan, banished there by the Soviets for his work strengthening Jewish life across the Soviet Union. Soon after arriving there in 1940, he wrote a brief account of his imprisonment. It reads like no ordinary memoir: each line is a kabbalistic commentary on his own life, shaped by a deep belief in personal divine providence. Gathering to honor his yahrzeit on the twentieth of Av, we studied this account and worked to unpack its esoteric terms. It isn’t the easiest material to understand, but it does paint a vivid picture of this special leader and his worldview. Click here to follow along in the original Reshima HaRav Levi Yitzchak, In His Own Words: A Commemorative Study

In 1612, Avraham Portaleone of Mantua published a landmark work of encyclopedic proportions covering all things Beis Hamikdash. Reading through four of his discussions, we meet a man working under far-from-ideal conditions. His sefer turns out to be part of a larger story about the struggles of Jewish printing and book possession in sixteenth- and seventeenth-century Italy. The Rabbi-Doctor Who Wrote a Sefer on the Beis Hamikdash with Both Hands Tied Behind His Back

In 1790, Moses Seixas of Newport, Rhode Island, and Manuel Josephson of Philadelphia corresponded, with Josephson composing what effectively amounts to a halachic teshuvah. Josephson raised concerns about the conduct of the Touro Synagogue in Newport, arguing that elements of the service were not being properly observed. The exchange provides an important window into the religious commitments and halachic awareness of early American Jews. It also stands as one of the earliest examples of a rabbinic-style teshuvah in the formative years of Jewish life in the United States. From Philadelphia to Newport: An Early American Teshuvah (1790)

In this final class of the series, we will examine the Rebbe’s statements and correspondence regarding going up to Har Habayis. By studying the available sources, we will seek to better understand what the Rebbe did—and did not—say about this complex and significant question.This is the fourth and final installment on this topic.  What Did the Rebbe Say About Going on Har Habayis?

Whether Jews may enter Har Habayis largely depends on whether we know where the Beis Hamikdash stood. A common assumption is that we don’t know for sure, but that assumption has a history. This class traces the story of this uncertainty, primarily through the accounts of Jewish travelers who visited Eretz Yisrael and recorded what they saw and heard. This is the third installment in a series about going up onto Har Habayis. Is the Dome of the Rock Where the Mikdash Stood?

The bar mitzvah ceremony didn’t always look the way it does today. In fact, for much of Jewish history, it barely looked like anything at all. In this episode, we investigate: When did a ceremony first appear? What did it look like? When did bar mitzvah boys start receiving an aliya? Leining? Leading davening? A derasha? We’ll trace its evolution among Ashkenazi Jews from the eleventh century through the seventeenth century. In celebration of the bar mitzvah of Meir Nosson Hakohen Dinerman The Boy at the Bimah: A History of Bar Mitzvah Celebrations

In the spring of 1096, crusading armies swept through the Jewish communities of the Rhineland, leaving devastation in their wake. This class traces how those events gave rise to rituals of memory. In the community of Worms, fast days were proclaimed on the 23rd of Iyar and Rosh Chodesh Sivan, accompanied by elaborate mourning customs. We’ll see how in 1716, when Rosh Chodesh Sivan fell on a Friday, rabbinic authorities clashed over davening Maariv early that afternoon. We conclude by tracing the demise of these fast days while noting how other rituals, such as the recitation of Av HaRachamim, have endured to this day. The First Crusade: The 1096 Massacres and the Rituals They Created

In the late 1920s, a Jerusalem rabbi cited an obscure passage describing a certain Rabbi Moshe’s pilgrimage to the Holy Land, including what appeared to be a visit to the Temple Mount itself. He seized on it as proof that going there was halachically permitted. This sparked a fierce debate over the passage: Was it even credible? Who exactly was this Rabbi Moshe? Did the text actually refer to the Temple Mount? And if a great rabbi really did go there, what would that mean for us today? This is the second installment in a series about going up onto Har Habayis.Did Rambam Actually Set Foot on Har Habayis?