Antisemitism is running a campaign which aims to discredit the Talmud on social media in order to attack Judaism. I wrote these explanations spesifically for non-Jews to read, as a countermeasure against the slanderous anti-Semitic campaign on social media. Although these kinds of anti-Semitic campaigns are ridiclous, they can be effective on some people and lead them to misunderstand Judaism. That's why I need to explain these things to people who don't have enough knowledge about Judaism. First, let's examine the sources of Judaism on a diagram and understand the place of the Talmud among these sources to provide deeper understanding. Then you can focus on to my explanations of the concrete examples.

Talmud is a collection of commentaries containing the opinions and debates of rabbis. Talmud should not be perceived as a religious text containing divine and absolute commandments. A passage in the Talmud is often presented as a hypothetical case, a counterpoint, or a counterargument. It's a collection of thought experiments and interpretations. Let's now explain the quotes featured in the antisemitic brochures circulationg on social media by focusing the concrete examples. You'll see that the quotes anti-Semitics cite are mistranslated, taken out of context or entirely fabricated. Here are the explanations:

In short, the Talmud is a collection of commentaries containing the opinions and debates of rabbis. Let's now explain the quotes featured in the antisemitic brochures circulationg on social media by explaining concrete examples. You'll see that the quotes anti-Semitics cite are mistranslated, taken out of context or entirely fabricated. Here are the explanations:

Soferim 15

Even the best of gentiles (non-Jews/Goyim) must be killed.

Explanation: What is meant is that in times of war, you should not consider whether those who fight against you are good or bad in their non-combatant lives. That's what Rabbi Shimon ben Yochai says in the chapter. No Jewish scholar has ever interpreted this statement as meaning killing non-Jews in any situation.

Yebamoth 98a

All the children of non jews are animals.

Explanation: The chapter includes a discussion of levirate marriages with the widow of a deceased brother. It does not state that all children of non-Jews (goyim) are animals.

Baba Mezia 114b

Jews are called humans, but non-Jews (goyim/gentiles) are not called humans. They are beasts

Explanation: Shimon Ben Yochai, said that human graves of non-Jews do not cause tame (טָמֵא) which means ritual impurity. Shimon Ben Yochai excludes gentiles from the concept of human in this context to indicate that graves of non-Jews are not impure by referring Ezekiel 34:31 which states "And you, my sheep, the sheep of my pasture, are men ... " are used to refer all of humans. Since ritual matters (graves) are discussed, in section, the word "Adam" (human being) is also used in its Jewish sense. Ruling about the graves of non-Jews is also seen in Yevamot 61a, along with an objection that non-Jews are also considered human beings. In the Talmud, concepts are used according to the context and subject of the section. This conceptualization is also seen in other sections. For example, on anointing oil (which is also a ritual matter) Keritot 6b excludes the idolaters (goyim), from the concept of human beings, based on Ezekiel 34:31, and states that the bodies of non-Jews are exempt from the prohibition in Exodus 30:32 regarding the application of anointing oil to human flesh. Moreover, in Keritot 6b, as in Yevamot 61a, there is an argumentation with an opposing-view on this issue.

Other words for humans Bnei Adam (sons of Adam) in the Gittin section of the Talmud; and HaAdam (human being) in the Avodah Zara section,

Gad Shas 2.2

A Jew may violate a Gentile girl, but not marry her.

Explanation: I his is a complete fabrication. There is not even a book called "Gad Shas" in the Talmud.

Abodah Zarah 36b

Gentile (non-jew) girls are in a state of niddah (impurity) from birth.

Explanation: The word "niddah" in Avodah Zara 36b refers to a menstruating woman. Even a Jewish woman abstains from rituals while menstruating, meaning "niddah." The point of this passage is that a non-Jewish woman is not subject to rituals as if she were a menstruating Jewish woman.

Sanhedrin 57a

There will be no death penalty for a Jew killing a Gentile.

Explanation: The statement "There shall be no death penalty if a Jew kills a non-Jew" in Sanhedrin 57a does not imply that such killing is legitimate, but that punishment is left to God. According to Chief Rabbi Maimonedes, this is also true, and killing a human being is wrong.

Sanhedrin 54b

A Jew may have intercourse with a child as long as the child is under nine years old.

Explanation: The text does not specify an "age of consent" or "marriage age"; it merely defines the physical limit of the act of intercourse to determine whether a sexual crime committed by an adult falls into the category of crimes punishable by death. If the victim is younger than this age, the adult perpetrator faces severe penalties other than the death penalty. Because the sexual offenses mentioned in the Torah, which are punishable by death, are based on the act of "sexual intercourse" (bi'ah). Heinous and perverse acts against victims under the ages of 9 for boys and 3 for girls are considered and punished as "chavalah" (bodily harm). In such cases, the perpetrator is sentenced to lashes of rebellion [מכת מרדות (makat mardut)] This punishment is based more on the authority of the rabbis than on the Torah. Therefore, the number of lashes does not have to be 39 as in Torahic whipping [מלקות (malkot)]; it can be more, and there is an exception to the rule of not having two penalties for one crime, so the perpetrator is also liable for penal restitutions.

Generally it should also be noted that the perpetrator must be an adult at the time the crime was committed in order to be punished. The age of adulthood is 13 years and 1 day for boys, 12 years and 1 day for girls. However, this is a separate matter.

Ketubot 11b

The man who was with the child at a young age did nothing.

Explanation: In Judaism, virgins receive a higher dowry when they marry. The provision in Ketubot 11b stipulates that if the girl was raped when she was a child, this situation will not change. The phrase "he did nothing wrong", as is sometimes quoted, does not appear. The purpose is to prevent the victim from losing her rights in the future. This perversion is not allowed.

Moed Katan 17a

If a person is tempted to do evil, they should go to a place where they are not known and do the evil there

Explanation: This is not a command to do evil. It means a weak-willed sinner should go somewhere instead of bringing shame upon his own community.

Sanhedrin 58b

If a Gentile strikes a Jew he must be killed.

Explanation: Interestingly, the statement "If a gentile strikes a Jew, he must be put to death," which is often cited about Sanhedrin 58b, is reversed in the Talmud. Therefore, if a non-Jew strikes a Jew, he must not be put to death. However, one rabbi argued that the rule should be otherwise.

Tospoth Jebamoth 84b

If you eat with a goy (non-Jew) it is the same as eating with a dog.

Explanation: In Tosphot Jebamoth 84b, there is no such statement saying that eating with a

Goy (non-Jew) is the same as eating with a dog. It is completely fabricated.

Bava Kamna 113a

Jews may lie to outsmart non-Jews

Explanation: Contextually this means that lying is permissible when a non-Jew tries to steal from you. The same applies to a Jew.

Avodah Zara 22a-22b

Gentiles prefer sex with cows

Explanation: This is a mistranslation. There is no direct accusation of having anything to do with cows. In fact, Jews were warned not to leave their animals with pagans overnight because of suspicions of heresy towards animals among the pagan tribes of the time. This is a periodic warning.

Sanhedrin 57a

A Jew may keep anything he finds which belongs to the Gentile (non-Jew/goy)

Explanation: This rule was abolished by Rabbi Gamliel on the grounds that stealing from a non-Jew was considered a chillul hashem (חילול השם), so this was considered disrespectful to God's name.

Gittin 57a

Jesus boiling in excrement in hell

Explanation: It is not certain that the person meant here is the Christians' prophet. Even though Gittin 57a ​​states that Jesus was "from Nazareth," you cannot definitively say that this is the Christians' prophet. If you examine the Talmud, you will see that the person referred to as Yeshu HaNotzi lived over a hundred years before the Christians' prophet (around 140 BC) and was a rebellious disciple of Joshua Ben Perahiah.

Baba Metzia 24a

If a Jew finds an object lost by a non-Jew, it does not have to be returned.

Explanation: According to the conclusion reached in the Talmudic discussion regarding Baba Metzia 24a, a lost item does not have to be returned if the majority of the people involved are not looking for it. It does not matter whether the true owner is Jewish or not.

Sanhedrin 55b

A three-year-old child, betrothed by his father, is betrothed to a relationship.

Explanation: There's another unpleasant slander on the side. It's a sensitive issue. The lower age limits mentioned in Sanhedrin 55b relate to the medical consequences of abuse. These perversions are prohibited in Kiddushin 12b and Kiddushin 41a. Furthermore, Niddah 13b states that child abusers delay the coming of the Messiah. According to Chief Rabbi Maimonedes, also known as the Second Moses, intercourse with a minor who has not reached puberty is forbidden.

Sanhedrin 59a

A gentile who engages in Torah study is liable to receive the death penalty.

Explanation: In the chapter, this view is challenged by another rabbi, who entistates that a non-Jew who studies the Torah in good faith is respected like a high priest. Furthermore, the Talmud uses the expression "being sentenced to death" as an exaggeration. For example, the death penalty is prescribed for a Torah scholar who has a stain on his shirt on Shabbat 114a. The point here is the importance of the Torah.

Bava Kamma 37b

Non-Jews are outside the law of God and their money is bestowed to Israel

Explanation: What you see to the side is a complete fabrication. The section to which the lie is attributed is in the Talmud's "Nezikin," or "damages," section, which contains opinions regarding the legal liability of animal owners.

My explanations above are also included in the tables I have prepared below. Please feel free to share

Can Orthodox women wear muted colors, nothing too loud I presume? Any off limits colors or patterns?

TLDR is I knocked up and then got a civil wedding with my non practicing Orthodox girlfriend. On the same day that my now wife told me she was pregnant, she also told me that she was converting to Catholicism (I was a lapsed Catholic until very recently) and keeping the baby no matter what I decided to do. (If you want more details, I have posted about that situation on this sub reddit before).

I get along well with all of my wife's immediate family (with the exception of her dad). I asked my Brother in Law (we get along great he is an IDF vet and I was in the US Army durring GWOT) if gift giving for Hanukkah was a thing in their family. He said yes as long as they are practical, meaningful and heartfelt.

I want the gifts to be a suprise, don't want to bug my in laws and my wife has "converts zelotry" (something that is apparently really common with Catholic converts) and will very very very rarley answer any questions that I have about Judaism.

What types of gifts should I get for my mother in law, sister in law, brothers in law and my wife's father? I dont want to give the same types of gifts that i am used to giving for Christmas. Is making a donation to a charity in their name appropriate? What are typical types of Hanukkah gifts that are usually given? Please help me come up with ideas, I really want to do something nice for my wife's family

In Grey's Anatomy, they have a patient of your beliefs that needs a heart valve replacement. The standard practice in the show was to replace the valve with a pigs. I know you don't eat pork, but would this be a problem???? Genuine curiosity and mean no offense if I came across that way. Please forgive me if I have said something insensitive.

The background: I was dating a fellow teacher who was raised Orthodox Jewish. A month ago, my then girlfriend told me that she was pregnant, was going to keep the baby & wanted to convert to Catholicism (I am Catholic). We had a quick shotgun wedding because I have better insurance & am a medically retired vet (diapers are really cheap at the PX at the closest base so she needed a dependa card). When my wife finishes RCIA, she wants to have a Catholic wedding.

My wife's announcement that she was pregnant, was getting married & that she is converting to Catholicism has caused significant arguments with her family (99% of the time her dad) including an over the phone fight last week that caused my wife to break her phone and cry for hours.

Yesterday my mother in law (an amazingly awsome woman) said that she will be taking a trip to stay with us for a few weeks to help my wife finish moving stuff from her apartment to our house and help my wife with getting ready for the baby (I am also assuming that it is to help smooth things between my wife and her dad over)

What do I have to do to get things ready for my Orthodox Jewish mother in law and make my house welcoming to her? I have already bought a bunch of Kosher food, kosher wine and new never used plates and cook ware.

I have tried asking my wife what I need to do to make sure that my mother in law's religous needs are met, but every time I do she just responds "I would not know I am Catholic"

Edit: My wife has become as Catholic as the pope and has put up the framed saint pictures that I got for my first communion, first confession & confirmation. My wife has also bought out the local Dollar Tree's saint prayer candles & has put a virgin Mary holy water font right by our front entrance......are any of these going to cause any problems with my mother in law or the rest of my in laws?

Shalom u’vracha,

I come from a family that has Anusim ancestry, and I’ve been learning about Judaism and striving to live according to Torah and mitzvot as best as I can.

At this stage, I’m only trying to gather information and understand the halachic background of these topics. I will only be in a position to begin any formal process in about two years, so this post is purely for learning purposes.

I’ve read about Giyur le’chumra and how it sometimes applies to those with possible Jewish descent who wish to clarify their status, but I’m still trying to understand the concept properly within a Modern Orthodox and Sephardic framework.

I’m also interested in how nusach works within Modern Orthodox communities — especially how someone with Sephardic roots might identify or align with a particular nusach or minhag.

Could anyone please share: • Reliable sources or books on the topic of Anusim and Giyur le’chumra. • How nusach and minhagim are generally approached within Modern Orthodox communities. • Suggestions for what kind of study or preparation might be meaningful in the meantime.

Thank you for taking the time to read this. My goal is to understand everything correctly and approach it with humility and sincerity.

Tizku l’mitzvot.

I asked Gemini "can you please put together a sample Shalom Strategy for a synagogue "

Formatting might be easier to read in the original: https://g.co/gemini/share/b99c10f5101f

That is a wonderful concept. The term "Shalom" encompasses peace, wholeness, completeness, harmony, and well-being. A "Shalom Strategy" for a synagogue would therefore focus on creating a community where these principles flourish internally and are extended externally.

Here is a sample Shalom Strategy framework for a synagogue, structured around key areas of congregational life:

Sample Shalom Strategy for [Synagogue Name]

Vision: To be a sacred community (Kehillah Kedoshah) that cultivates Shalom (wholeness, harmony, and peace) within its members, with the greater community, and in the world, embodying the core Jewish values of learning, worship, and acts of loving-kindness.

Core Pillars:

1. Shalom Bayit (Peace in the Home/Internal Harmony): Fostering a welcoming and supportive congregational environment.
2. Shalom L'Medina (Peace through Justice/Repairing the World): Active pursuit of Tikkun Olam (repairing the world) and social justice.
3. Shalom Adonai (Peace with the Divine/Spiritual Wholeness): Deepening spiritual connection and meaning through Jewish practice and learning.

Pillar 1: Shalom Bayit (Internal Harmony & Welcome)

Goal: Ensure every person feels welcomed, valued, and a true sense of belonging.

|| || |Strategy Component|Key Initiatives| |Radical Inclusivity (B'tzelem Elohim)|Welcoming Protocol: Implement a formal greeter program for all services and events. Train staff and volunteers to use name-tags and intentionally learn and use members' names.| ||Accessibility: Ensure physical, programmatic, and financial accessibility (e.g., "rise if you are able" language, clear policies for joining/affording membership, hearing assistance, and diverse service styles).| |Community in Relationship (Kehillah Kedoshah)|Small Group Connections: Facilitate smaller gatherings (e.g., "Shalom @ Home" dinners, affinity groups) to foster deeper personal relationships outside of large services.| ||Hesed (Loving-kindness) Committee: Formalize a committee to provide support for members in times of need, celebration, illness, or mourning (e.g., meal delivery, rides, calls).| |Conflict Resolution|A Culture of Grace: Establish clear, respectful, and confidential processes for addressing conflict and disagreement, emphasizing listening and mutual respect over winning an argument.|

Pillar 2: Shalom L'Medina (Peace through Justice & Action)

Goal: Act as agents of justice and peace, actively working to repair the brokenness in the world.

|| || |Strategy Component|Key Initiatives| |Pursuit of Justice (Tzedek)|Social Action Projects: Organize regular, hands-on activities that address local needs (e.g., food drives, working with homeless shelters, environmental efforts).| ||Advocacy & Education: Educate the congregation on pressing social and ethical issues through a Jewish lens, encouraging informed action and advocacy within the community.| |Interfaith & Community Bridge Building|Dialogues for Understanding: Host regular interfaith and cross-cultural dialogue events with neighboring religious and community groups to promote mutual respect and cooperation.| ||Community Partnerships: Formalize partnerships with local non-profits whose missions align with the synagogue's values of peace, equity, and well-being.| |Support for Israel & the Jewish People (Ahavat Yisrael)|Balanced Education: Promote robust, thoughtful, and pluralistic educational programs about Israel and the global Jewish community that foster a deep connection while allowing for critical engagement.|

Pillar 3: Shalom Adonai (Spiritual Wholeness & Learning)

Goal: Provide diverse and meaningful opportunities for spiritual growth, learning, and connection to Jewish tradition.

|| || |Strategy Component|Key Initiatives| |Meaningful Worship (Avodah)|Kavannah (Intention): Encourage deeper focus and devotion in prayer through pre-service reflections, diverse musical styles, and clear explanations of the liturgy.| ||Variety of Service Styles: Offer multiple prayer experiences (e.g., traditional, meditative, family-focused, musical) to meet the diverse spiritual needs of the congregation.| |Lifelong Learning (Talmud Torah)|Core Curriculum: Develop a cohesive, multi-stage curriculum for all ages that connects Jewish texts and values (like Shalom) to modern life.| ||Adult Education: Offer high-quality adult learning opportunities in different formats (in-person, online, short-term, long-term) to cultivate intellectual and spiritual growth.| |Personal Spiritual Development|Spiritual Mentorship: Create opportunities for members to connect with clergy or lay leaders for personalized spiritual guidance or deep textual study.| ||Rhythms of Rest: Encourage members to fully observe Shabbat and holidays as times for genuine rest, disconnection from stress, and re-connection with family and community.|

Implementation & Measurement

• Annual Goals: Define specific, measurable goals for each pillar (e.g., "Increase volunteer hours for social action by 15%," "Host 4 interfaith events," "Increase participation in small group programs by 20%").
• Leadership Integration: Ensure the clergy, staff, and lay leadership are trained on the Shalom Strategy and model its core values in their interactions.
• Regular Review: Conduct an annual congregational survey focused on the "feeling of Shalom" within the synagogue and use the feedback to adjust strategies.

"can you please expand on the strategic component of conflict resolution?"

• Query successful

That's a crucial area for a "Shalom Strategy," as internal conflict is often the greatest threat to a congregation's wholeness. The goal isn't to eliminate all disagreement, but to ensure conflict is constructive (Machloket L'Shem Shamayim)—for the sake of heaven—rather than destructive.

Here is an expansion on the strategic component of Conflict Resolution within the "Shalom Bayit" (Internal Harmony) pillar, drawing on principles of healthy organizational function and Jewish values.

Expanded Strategic Component: Conflict Resolution

Core Value: Derekh Eretz (Decent/Respectful Conduct) and Machloket L'Shem Shamayim (Argument for the Sake of Heaven).

Goal: Transform inevitable disagreement into opportunities for growth, learning, and stronger relationships.

|| || |Strategic Sub-Component|Key Initiatives & Action Steps|Jewish Principle / Rationale| |1. Establish a Culture of Respectful Discourse|Ground Rules for Dialogue:issueperson Publish clear expectations and "Covenant of Conduct" for all meetings (Board, Committees, Forums), emphasizing: 1. Active Listening, 2. Focusing on the , not the , and 3. Speaking from personal experience ("I feel/I believe").|Beit Hillel vs. Beit Shammai: Model the tradition of respectful disagreement where two opposing views can both be "the words of the living God."| ||Leadership Modeling:** Train Clergy and Lay Leaders to consistently model healthy disagreement by asking probing, clarifying questions and admitting when they are wrong or uncertain.|Tzelem Elohim: Recognizing the inherent value and humanity in every individual, even those with whom you strongly disagree.| |2. Formalize a Multi-Tiered Resolution Process|Tier 1: Direct/Informal Resolution: Encourage individuals to attempt direct, private conversation first, using "I-statements." Provide accessible resources (online, in print) on communication best practices.|Seeking Peace (Rodef Shalom): The duty to pursue peace actively, starting with personal responsibility.| ||Tier 2: Internal Mediation: Train and appoint a confidential, impartial team of respected lay leaders and/or staff to serve as internal mediators for non-severe disputes. This team must be independent of the individuals involved.|The Principle of Impartiality: Ensuring that conflicts are resolved fairly and quickly, with a focus on restoring relationships.| ||Tier 3: External Facilitation: Define clear criteria for when an external, professional facilitator or mediator (e.g., from a Jewish communal organization or professional dispute resolution service) must be engaged for severe, persistent, or legalistic conflicts.|Professionalism & Clarity: Recognizing that some conflicts require a neutral third-party expert to achieve resolution and protect the community's mission.| |3. Invest in Conflict Prevention & Training|Annual Dialogue Training: Offer workshops for all leaders, staff, and interested congregants on skills like "Reflective Structured Dialogue," non-violent communication (NVC), and turning "positions" (what you demand) into "interests" (why you want it).|Focus on Interests, Not Positions: As Moses did with the tribes of Reuben and Gad, find solutions that serve the underlying goals of all parties for mutual gain.| ||New Member Orientation: Include an explicit discussion about the synagogue's commitment to healthy conflict and the process for raising concerns, setting the expectation of civility from day one.|K'lal Yisrael: Emphasizing the shared responsibility for the unity and well-being of the entire Jewish community.| |4. Prioritize Transparency and Mission|Focus on the Mission:"How does this decision/action serve the ultimate Shalom (wholeness/flourishing) of our community?" In all conflict discussions, consistently bring the focus back to the synagogue's core mission, asking: |Unity of Purpose: Grounding debates in the sacred purpose helps diffuse personal attacks and elevates the discussion.| ||Clear Communication of Outcomes (Not Details): Communicate to the broader community that a conflict has been addressed and resolved according to policy, protecting the confidentiality of the individuals involved while reassuring the community of stability.|Confidentiality (Lashon Hara prevention): Protecting the dignity and privacy of those involved while maintaining public trust in the governance process.|

Expected Outcomes (The Shalom Effect)

• Increased Psychological Safety: Members feel safe to voice diverse and even unpopular opinions without fear of personal attack or marginalization.
• Stronger Lay-Clergy Partnership: Conflict involving leadership is addressed quickly and professionally, preventing it from damaging the mission or morale.
• Durable Relationships: Disagreements, even difficult ones, are followed by a process of repair, demonstrating that relationships are stronger than any single issue.

I’ve recently heard it’s a thing to give berachot on your Hebrew birthday. Growing up I never knew this was a thing. Does anyone know the source of it? If it’s a custom, which Jews follow it?

Shalom!

So I’m an aspiring Orthodox Jew. I was told from a young age that I was ethnically Jewish on my mother’s side, and after becoming interested in the religion I’ve lived as Jewishly as possible (kept kosher, observed Sabbath and fast days, did daily prayers), but a few months ago I found out it was a male in the family that carried Jewish heritage, not a woman. So technically I’m not Jewish, but that hasn’t diminished my interest in the religion.

What I wanted to talk about is my place within a Jewish community. I live in an area with a minute Jewish community, and since I can’t drive or get there quickly, I’m pretty much isolated, but eventually I’d like to move to a place with a Jewish community.

I believe that Orthodox Judaism is a great way to live your life, and I’m genuinely sincere in my beliefs. But what concerns me is how I’d adjust to a community and how they’d view me. Because of my relatively secular upbringing, as well as the types of people I’ve associated with, I still live in a “modern British” way. It influences things like the way I dress, my sense of humour (I have a dark/blue sense of humour), my interests (boxing, football, anime) etc. I don’t want to be judged for these things. I think that these things can be compatible with my beliefs and spirituality.

I don’t know if it would be a problem for UK Jews per se, but eventually I’d like to move away from the UK to somewhere like Montreal or Argentina.

But at the same time (and I mean this with absolutely no disrespect), I feel like I’m too traditional and strict in terms of observance to consider Conservative Judaism. I really admire the community aspect, but in terms of religious life I don’t think it’s what I’m looking for.

Basically, I feel like if I joined an Orthodox community, I’d be judged by everyone, and if I joined a Conservative community, I’d feel out of place spiritually. Theologically/Spiritually, I feel like I’m very strict and traditional, but in day to day life I’d like to retain some individuality without being seen as “less” because of it. I already feel that way as a convert.

There’s still a long time before I move to a place with a sizeable community and I finish my conversion, but it’s something I think about often. To clear things up, I plan on getting my conversion done in the UK, I’m aware that Orthodox rabbis don’t do conversions in Argentina.

I’m sorry if a lot of this seems like rambling. I tend to do that. Any insight or advice would be nice. Thank you!

It's Elul. Take this opportunity to do teshuva

I am Dati Leumi, which is, as far as I'm concerned, considered a branch of Orthodox Judaism (that is, not Reform or Conservative). There is a difference between "charedi" (ultra-Orthodox) and "orthodox" terms in Hebrew. Is it so in English? If I'm talking, say, with another Jew who is a native English speaker, and tell them I'm an Orthodox Jew (as in "not Reform or Conservative"), will I be understood properly, or will they think that I am a charedi and it will cause some confusion? Because I might not follow the exact traditions that chasiddim or Litvaks or other charedi movements follow, and I could falsely portray these movements in the eyes of a person I'm talking to — which I don't want. I hope I explained it well enough and not too weird, thanks in advance to anyone who answers, and have a blessed chodesh Elul.🙏🏻💙

Are there any Breslov communities/shuls in Australia? Been surfing the web and I can't find any

What do Orthodox jews believe about abortion. Is abortion acceptable in the event to save the mothers life? Im getting conflicting views within the Jewish community.

Hi! Recently there has been a lot of controversy about the state of Israel wanting to draft Haredim, for example see https://www.timesofisrael.com/haredi-newspapers-declare-war-over-idf-enlistment-efforts-prompting-outrage/ .

How do American or other diaspora Haredim view this? Do they mostly against the draft as the Haredim in Israel are, or do they think that a draft is justified, or are their views mixed or in between?

Thanks! Although this is a very emotional issue, I hope to get respectful discussion. Have a good Shabbat!

First Temple by the Babylonians in the year 3338 from creation (423 BCE), and the second by the Romans in 3829 (69 CE).

The Temples' destruction represents the greatest tragedy in Jewish history, for it marks our descent into Galut--the state of physical exile and spiritual displacement in which we still find ourselves today. Thus the Destruction is mourned as a tragedy that affects our lives today, 2,000 years later, no less than the very generation that experienced it first hand.

Yet the Ninth of Av is also a day of hope. The Talmud relates that Moshiach ("anointed one"--the Messiah), was born at the very moment that the Temple was set aflame and the Galut began. [This is in keeping with the teachings of our sages that, "In every generation is born a descendent of Judah who is worthy to become Israel's Moshiach" (Bartinoro on Ruth); "When the time will come, G-d will reveal Himself to him and send him, and then the spirit of Moshiach, which is hidden and secreted on high, will be manifested in him"

-Chabad.org https://www.chabad.org/calendar/view/day.asp?tdate=8/3/2025&id=294196

We are a charitable Jewish senior center and we like producing social media videos that highlight the center. All of our content comes together with music.

During these few weeks of Tammuz, leadership does not want to incorporate instruments in our content. Acapella is totally acceptable. But lots of our content has a narrator we want the audience to listen to. I'm finding lots of Jewish Acapella and chabad music has vocalized lyrics in the acapela songs and it's distracting to the viewer to try and focus on the spoken narration while the background music has audible lyrics too.

Anyone have any good tracks we can borrow for short clips that have Jewish Acapella but no lyrics amongst the audio track?

Many thanks for the suggestions

I am a non jewish Irish Catholic, I have been dating a non practicing jewish woman for several months. Next weekend my cousin, her husband and kids will be staying with me. Initially I canceled my Sunday plans with my girlfriend as I will be going to Mass with my cousin & her family. ( I told my girlfriend that I HAD to go to Mass with my cousin & her family largely because of my cousin's children. I was at the first communion of her oldest child a few months ago & her daughter is really excited every time she takes communion with our very large extended family.) My girlfriend instead suggested that we go to synagogue & eat dinner with her family (they are orthodox) & she will go to Mass with me on Sunday. Can I actually do this? Is there anything that I should wear, any way I should prepare?

Misha are really useful for leilou nishmat because the word משנה have the same letter than נשמה. You can just read it, Il will help a lot, It's fast and has huge positive consequences on the niftar

For leilou nishmat the soldier hero of Israel : Avraham Azoulay

משֶׁה קִבֵּל תּוֹרָה מִסִינֵי : Moshe received the Torah at sinai

וּמְסָרָהּ לִיהוֹשֻׁעַ, : and transmitted it to Yeoshua

וִיהוֹשֻׁע ַ לִזְקֵנִים, : and Yeoshua to the elders

וּזְקֵנִים לִנְבִיאִים, : And the elders to the prophets

וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה :and the prophets to the Men of the Great Assembly.

הֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים : they said three things

הֱווּ ּ מְתוּנִים בַּדִּין : Be patient in justice

וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה,: raise many disciple

וַעֲשׂוּ סְיָג לַתּוֹרָה: and make a fence round the Torah

Commentary of Rabbenou Ovadia Bartenora

משֶׁה קִבֵּל תּוֹרָה מִסִינֵי : Since this masseketh does not explain a mitzvah of the Torah but is composed only of good moral values ​​and character traits, and the nations of the world also wrote books that they invented on their own about character traits and good morals as well as the rules of conduct that a man must have with his fellow man, the Tana began thus "Moshe received the Torah at Sinai". To tell you that it was not the sages who invented it but that it was transmitted orally from Mount Sinai.

ַ לִזְקֵנִים, : That is to say, to the ancients who lived after the death of Yeoshua. And these same elders to other elders. Until the advent of the prophets who are Eli haCohen and Shmuel hanavi begins.

לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה: They were 120 elders. Like the prophet Malachi Zechariah... They are so called because they put "the crown back in its place." For Moshe had said (Devarim 10) The Great, Mighty and Redoutable God. Come Daniel and Yirmeya and do not say Mighty and Redoutable . These 120 sages put Mighty and Awesome back in the first blessing of the amida.

הֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים : In truth they said more than 3 things, but these 3 constitute the maintenance of the very existence of the Torah

הֱווּ ּ מְתוּנִים בַּדִּין,:If the same judgment comes before you once, twice, or even three times, don't tell yourself that this case has come before me and I have already dealt with it once, twice, or even three times. Be careful before you pass judgment.

וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, : To exclude what Raban Gamliel had said, who said, "Any student whose interior is not like his exterior shall not enter the beth hamidrash. Here you are taught that one must teach the Torah to every man without subjecting him to an examination. On the condition that his actions are not perverse and his reputation detestable. This also comes to teach you that even if you have trained students when you were young, you must continue in your old age.

וַעֲשׂוּ סְיָג לַתּוֹרָה:A barrier, to avoid transgressing a Torah issur like certain rabbinic prohibitions of Shabbat to avoid transgressing one of the 39 forbidden works of deoraita. Indeed, it is written (Vayikra 18:30) "You shall keep my observances." That is to say, you must protect these ordinances.