It's Adar so let's learn Megillat Esther! At tonight's THINK we share an approach based on an essay by Rav Yoel bin Nun noting how so many critical elements of the megillah are the opposite of what we would expect to find in a book of Tanakh - and that this may explain the megillah's most important contribution to our understanding of the history and the possibility of finding God and meaningful Jewish existence in the darkest of times Source sheet here

The Rambam and the Raivid differ as to whether a child, in extreme circumstances confronted with unreasonable demands by their parents, may run away. Their dispute appears to reflect different readings of the story of Rav Assi leaving his mother and her outrageous demands to go and live in Israel. We read this difficult story closely and suggest interpretations of relevance to everyone in their relations with their parents

Source sheet here - it is recommended to read the story in the gemara at least once alongside listening to the audio. THINK is sponsored by Dr. Alan Wecker and family, in loving memory of his dear uncle and aunt, Yechiel and Chaya Kleinman, ז״ל and we were honoured to be joined by the Weckers. We begin the class with a dedication to his uncle and aunt, remarkable educators who lived in Tel Aviv

In tonight's class we move from kibbud av v'em as a lofty ideal to a challenging reality exploring a short Talmudic story about how a child is to cope with conflicting demands from the parents and reflecting on the difference between halacha (law) and agadda (reality)

Source sheet here

In the second part of our series on the mitzva of honouring parents we consider a remarkable passage in the Talmud Yerushalmi that approaches the mitzva from multiple angles and raises the question of whether care for one's parents should be viewed as 'repaying the debt' for everything that they have done for the child

Source sheet here

We begin a four part series on Kibbud Av v'Em , the mitzva of honouring one's parents.

Where to start? One of the most beautiful yet challenging and complex parts of our lives and an area of Torah which we often don't critically examine past a young age. The material is fascinating and nuanced - accessible Gemara with a blend of halacha / aggada / midrash and Tanakh.

Tonight's class begins with a discussion of the nature of kibbud av v'em as a mitzvah, what distinguishes it from other areas of halacha and what are the particular challenges of honouring one's parents in our generation

We then begin to look at the opening sugya in Masekhet Kiddushin which highlights themes of the challenges of conflicting obligations (to one's parents, spouse and children) and consider the gemara's comparison of honouring one's parents to honouring Hashem.

Source sheet here. A couple of recording bugs: for the first couple of minutes, heavy rain can be heard in the background of the recording. At the very end of the class, the last thirty second of the recording is cut off. The poem by Yehuda Amichai being read at the end of the recording is at the end of the source sheet (above)

The first two-thirds of Mosheh's life all take place within the four chapters of Shemot. What were the experiences that affected the young Mosheh, and why does Hashem choose him as his agent of liberation? What does Mosheh do for all those many years in Midyan? And if it is justice that drives Mosheh why is he so hesitant to return to Egypt when offered?

Source sheet here

THINK is sponsored by Dr. Alan Wecker and family, in loving memory of his dear uncle and aunt, Yechiel and Chaya Kleinman, ז״ל.

A little chassidish immigrant boy in late 19th century Paris related the story of Rachel's death and afterlife with such passion that he changed Max Nordau's life forever A drash for Vayehi told on Sderot Nordau in Tel Aviv

THIS EPISODE IS OUR ONE YEAR ANNIVERSARY OF THE PODCAST - THANKS TO EVERYONE WHO HAS LISTENED, SHARED AND COMMENTED!

In this week's THINK we examine the long and heroic journeys of both Yosef and Yehuda as they arrive at an acceptance of the wrongs that have been done to them - Yosef towards brothers and Yehuda towards his father. From this vantage point we then consider the intriguing concept of the ba'al selicha - not one who asks for forgiveness, but the person who does the actual forgiving and is able to find the ability within themselves to accept whatever evil was done to them and move on. Why is the ba'al selicha so much less prominent in our tradition than the ba'al teshuva? Is it because to forgive should be so obvious that it shouldn't be named as a loft value? Or could it be the opposite - that true forgiveness is such a challenging concept as to be almost impossible for humans, and that the best we can hope for is the chance to move on and not be defined by the wrongs done to us

Source sheet here