When Leviticus lays out its vision for how Israel is to live a life of holiness, it includes the following charge: “You shall not insult (tekallel) the deaf, or place a stumbling block before the blind, but you shall fear the Lord your God; I am the Lord” (Leviticus 19:14). What exactly are these prohibitions designed to do? Is there a particular value the Torah is trying to instil in us? Are the "deaf" and "blind" here representative of more inclusive categories? The varying interpretations need to be assessed carefully, and with an eye to a crucial moral and religious imperative: learning to listen to the voices of those so often rendered voiceless.

Ever wanted to know the answer to some deep and challenging questions in halakhah (Jewish law)? Join R. Avi Killip interviewing R. Ethan Tucker with questions sent in by Yeshivat Hadar alumni and others on all sorts of details of Jewish law. This is a joint project between the Center for Jewish Law and Values and Jewish Public Media.

Living with Unresolved, and Unresolvable, Disagreements. What do I do if I find myself in disagreement with those that decide the law? What if I think I'm right while my friends are wrong? Using two passages from the Torah Temimah (Rabbi Baruch Ha-Levi Epstein's commentary on the Torah), this class explores those questions. Recorded live at the Alumni Conference 2015.

The Meaning of the Metzora. Modern readers often find the laws concerning Israelites affected by tzara’at, a scaly skin disease (usually—though erroneously—rendered as leprosy), deeply disturbing. For thousands of years, people afflicted with diseases of the skin have suffered from stigma and social exclusion. So far from lightening the burden of stigma that the ailing are frequently made to bear, in this instance the Torah seems only to intensify it. And yet if we read both the text and the history of its interpretation closely, a(n at least) somewhat more complex picture emerges.

Do we have an obligation to fit in? Is it okay to have a different practice than our community? Can we show this in communal settings or should we keep it to ourselves? Ethan Tucker investigates these questions through the lens of Hazal and responsa. Recorded at the Alumni Conference 2015.

Ever wanted to know the answer to some deep and challenging questions in halakhah (Jewish law)? Join R. Avi Killip interviewing R. Ethan Tucker with questions sent in by Yeshivat Hadar alumni and others on all sorts of details of Jewish law. This is a joint project between the Center for Jewish Law and Values and Jewish Public Media.

No sooner are Aaron's sons ordained than two of them die at the terrifying hand of God. The story is terse, laconic—and profoundly disturbing. But it raises fascinating and crucially important questions—about mourning and devastation, about (often misguided) attempts to console, and about the ways leadership roles can (legitimately?) limit public expressions of grief and sorrow.

Most of our visual midrashim about the splitting of the sea in the Exodus happens during the daytime. But actually, according to the Torah, it happened at night. Night is a dangerous time. What does it mean that our Seders and our redemption happened at night?

In modernity, miracles have gone from the great proofs of religion to its great embarrassment. If you have doubts about whether God could suspend the laws of nature—there's a strain of miracles for you as well. This shiur explores a long-forgotten definition of miracles - moments of relief, joy, and surprise at being saved from peril and death.

We often imagine that Pesach is a celebration of our exodus from slavery into freedom. But the Torah actually emphasizes that leaving Egypt was a process of going from one form of slavery to another. Challenge your notions of the purpose of freedom as we mine Rabbinic sources for insight.