Weekly Women's Class by Rabbi YY Jacobson

This class was presented on Tuesday, 11 Cheshvan, 5784, November 12, 2024, Parshas Vayera, at Bais Medrash Ohr Chaim in Monsey, NY.

It is one of the most mysterious and potent verses in the Tanach. G-d speaks to Himself and challenges His desire to cover things up: “Now G-d had said, ‘Shall I hide (ham’chaseh ani) from Abraham what I am about to do?”

Why does G-d feel compelled to reveal His plan with Abraham? And why is God thinking of covering it up to begin with? And why does G-d’s choice to reveal His thoughts feel like a rejection of His desire to remain closed?

The class explores the view of the Chasam Sofer, urging us to live a life of giving and inspiring even at the expense of our “prophetic potential.” Then we explore the deeper interpretation of how deep the Divine soul, embodied by Abraham, is rooted in the core of G-d preceding and encouraging all creation.

This class was presented on Tuesday, 4 Cheshvan, 5784, November 5, 2024, Parshas Lech Lecha, at Bais Medrash Ohr Chaim in Monsey, NY.

This text-based class on Maor Einayim, by Rabbi Nachum of Chornobyl, a student of the Baal Shem Tov and the Maggid of Mezrich, explores the enigmatic story of Avraham and Sarah traveling to Egypt. He asks her to declare that she is his sister. Why is this the first episode about the first Jewish couple in history?

This class was presented on Tuesday, 27 Tishrei, 5784, October 29, 2024, Parshas Noach, at Bais Medrash Ohr Chaim in Monsey, NY.

This class was presented on Tuesday, 13 Tishrei, 5784, October 15, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

This Yom Kippur class was presented on Tuesday, 6 Tishrei, 5784, October 8, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

Some of Judaism’s greatest heroes and holiest persons are surprisingly unsung and largely unknown. And some of Judaism’s most courageous moral and personal accomplishments are not performed in public fanfare, but rather in the intimate space of one’s life. I want to introduce you today to two of those heroes: Palti ben Layish, Palti the son of Layish,a biblical figure who lived in the times of King David, and Michal, the daughter of King Saul.

There is a beautiful verse we sing each Friday night in eishes chayil from the book of Mishlei, Proverbs. Sheker ha'chein v'hevel ha'yofee, ishah yir'as Hashem hee tis'hallal. “Charm is false and beauty is vain; a woman who fears G-d, Hashem, she should be praised.” The Talmud tells us: “’Charm is false’ refers to Joseph and his withstanding the seduction of Potiphar's wife; ‘beauty is vain’ refers to Boaz and his not having relations with Ruth; ‘a woman who fears G-d, she should be praised’ refers to Palti ben Layish.”

The composition of the Torah portion Acharei in the book of Leviticus is one of the most paradoxical and puzzling in the entire Chumash—a blend of splendid holiness with grotesque profanity. The portion (Parshas Acharei, Leviticus chapters 16-18) is basically divided into two sections. The first half of the portion deals with the holiest and most spiritual day in the Jewish calendar, Yom Kippur, and its magical ingredient for renewal. It discusses that rare moment, occurring once a year, when the holiest man of Israel, the High Priest, would enter the holiest space on earth, the chamber in the Temple known as the "Holy of Holies" where he would perform special services. This day was designated to bring atonement, cleansing and healing to the Jewish people and to the entire world.

 Yet, soon after this, the Torah moves on to caution us against vulgar expressions of intimacy. "Do not follow the ways of Egypt where you once lived, nor of Canaan, where I will be bringing you," states the Torah. It then proceeds to enumerate a long list of intimate activities from which a human being should abstain, including intimate relations with one's father or mother, siblings, uncles and aunts, very close relatives, other married women, etc.

Finally, the Torah concludes, "Do not perform any sexual act with an animal… A woman shall likewise not give herself to an animal and allow it to mate with her. This is an utterly detestable perversion.' Do not let yourself be defiled by any of these acts…You shall not cause the land to vomit you out when you defile it, as it vomited out the nation that was there before you."

How does one understand the juxtaposition between these two extremes -- Yom Kippur and immoral relations? And how do we understand the law that on Yom Kippur afternoon we read in the Torah about these immoral relations?

Why does Jewish law dictate that the High Priest go home at the end of Yom Kippur? Where else would he go? And what is the meaning of the High Priest sprinkling blood “one above and seven below,” each time counting “one, one and one, one and two…”

Why did the High Priest sprinkle the blood eight times in the holy of holies, and each time say, “one and one,” “one and two,” etc.?

The class takes us on a journey into one of the most meaningful lessons in the Jewish approach to morality. You may be flying high in heaven; your heart may be melting away in celestial ecstasy; your soul may be ablaze with a sacred fire and your heart may be swelling with inspiration. Yet you must remember that in one day from now or in one month from now as circumstances alter, you may find yourself in the muck. At this critical moment of an inner spiritual explosion, you must stock up the resolve and commitment to retain your integrity during your lowest moments that may come ahead.

How do I hold on to my truest core self even when my coping mechanisms and triggers come out to hijack me?

This class was presented on Tuesday, 28 Elul, 5784, Parshas Haazinu, October 1, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

What does it mean that "Today is the birthday of the world?" Why do we say in Psalms, "You forgive so that you will be feared?" Why does G-d want to judge us? 

The class explains the inner meaning of Rosh Hashanah, the day when G-d celebrates your victories, marvels at your journeys, takes pride in your courage and resolve, examines your struggles and setbacks, and creates a spectacular plan for the new year.

This class was presented on Tuesday, 21 Elul, 5784, Parshas Nitzavim-Vayeilech, September 24, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

This class was presented on Tuesday, 14 Elul, 5784, Parshas Ki Savo, September 17, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

This women's class was presented on Tuesday, 2 Av, 5784, Parshas Devarim, August 6, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

The Talmud (Bechoros 8b) recounts the tale of a fascinating confrontation that occurred between the ‘Wise Men of Athens’ and the great sage of Israel, Rabbi Yehoshua ben Chananya. Athens was known in the ancient world as the seat of wisdom and philosophy, and its philosophers saw themselves as the deepest and wisest thinkers of the time. Amongst the sages of Israel, Rabbi Yehoshua stood out as the sharpest and most quick-witted, able to best anyone in an argument.

Rabbi Yehoshua was a remarkable man. Although a fearsome debater and a brilliant scholar, to earn a livelihood he would sell charcoal. He was also a Levite who played music in the Second Temple and witnessed its devastating destruction. In the following decades, from the darkest times in all of our history, Rabbi Joshua served as the most prominent spokesman for Judaism and the Jewish people. So when the Roman Caesar demanded to test who was wiser, the Jews or the Greeks, Rabbi Yehoshua was the unanimous choice for representing the Torah of Israel.

Sixty sages of Athens challenged the Jewish sage and the battle of wits began. The Talmud records the dialogue between these sages, back and forth, all in the form of a cryptic exchange of riddles. The Wise Men of Athens would challenge Rabbi Yehoshua, and without fail Rabbi Yehoshua would respond with an answer, usually in the form of a counter-question.

Part of this historic exchange went like this: The Sages of Athens asked: ‘If a chick dies while in the egg, before the egg is hatched and it is sealed from all sides, from where does its soul escape?’ Rabbi Yehoshua replied: ‘The soul departs through the same place it entered.’

They asked him, ‘When salt gets spoilt, what do we use to preserve it?’ His response: ‘We use the afterbirth of a mule.’ ‘But do mules have afterbirth?’ they asked. [A mule cannot give birth.] ‘Does salt spoil?’ he retorted.

Each one of these dialogues—and there were many of them—begs explanation. What do these bizarre questions really mean, and what lies behind the sharp answers? What wisdom is being displayed here?

Here is one more, equally strange. The Sages of Athens showed Rabbi Yehoshua two eggs, and asked him, ‘Which of these eggs came from a white hen and which from a black hen?’ Rabbi Yehoshua presented before them two pieces of cheese and asked, ‘Which of these cheeses is from the milk of a white goat, and which from the milk of a black goat?’ And it was this response that finally silenced the Athenians. They conceded defeat. But why? What were they asking, and how were they answered? They came with eggs, he responded with cheese. What’s going on here? 

This class will explore the symbolism behind this exchange, showing the Jewish response to darkness, pain, suffering, and a long and better exile.

This class was presented on Tuesday, 24 Tamuz, 5784, Parshas Matos-Masei, July 30, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.