Can You Communicate Without Defensiveness? The Incredible Lesson of Shimon Hamsoni and Rabbe AkivaThis class was presented on Tuesday, 11 Av, 5785, August 5, 2025, Parshas Vaeschanan, at The Barn in Montebello, NY. There is a story in the Talmud, in which Shimon the Imsonite retracts his entire theory that the term "Es" indicates the inclusion of another person or item, due to a single verse in this week’s portion, “You shall fear -- Es -- the Lord your G-d.” How can we be in awe of anybody but G-d? Yet his student, Rabbi Akiva, rescues his teacher’s refuted theory. The obvious question is what did Rabbi Akiva discover which Shimon did not? Shimon could not entertain the notion of including anything in the commandment to fear G-d. For him, such a proposition would be blasphemy. Why did Rabbi Akiva, then, not have a problem of adding Torah scholars to the mitzvah of fearing G-d?  How is it that for what Shimon was blasphemy was for Rabbi Akiva perfectly acceptable, and even a mitzvah?! You were selected to win the Nobel Prize for your contribution to physics. You received your tickets to Norway to attend the lavish ceremony. You were featured on the cover of Time magazine, and have been interviewed by hundreds of journals and networks. Minutes after you received the call that the Nobel Committee had chosen you from 40 possible candidates, you went from being an anonymous physicist spending the last 45 years in a laboratory to becoming a world-class scientist whose name will be immortalized in the annals of scientific innovation and discovery. You become a household name. The world is buzzing with your praise. And then… the unthinkable happens. Hours before you go to the airport to fly to Norway, you discover a subtle mistake in one of your 20,000 equations.  It is a mistake that no eye has perceived and perhaps will not be perceived for many years. But it is a mistake. Your calculation is erroneous. You have refuted your discovery. You now have a choice to make. Will you allow the “small truth” to destroy your eternal glory? What would you do? It is such a story that the Talmud is addressing. If only we can internalize this type of integrity our lives can be transformed.View Source Sheets: http://portal.theyeshiva.net/api/source-sheets/9744

When the False Moshiach Came to the Baal Shem Tov for Healing; When Unkelus Raised Titus, Baala, and Yeshu from the GraveThis class was presented on Tuesday, 4 Av, 5785, July 29, 2025, Parshas Devarim, at a new location, The Barn @ 84 Viola Rd. in Montebello, NY. The class tells the story of Unkelus, who raised three people from the grave: Titus, Balaam, and Yeshu. What the Maharal and Reb Tzadok explain about the core of the Jewish soul, and how we must never confuse our blockages with our essence. We explain the downfall of Yeshu and Shabti Tzvi, and the incredible story of the false Messiah coming to the Baal Shem Tov for spiritual healing.  We discuss how to view our struggling children and students who may be engulfed in confusion and pain.View Source Sheets: http://portal.theyeshiva.net/api/source-sheets/9740

Connection with G-d Does Not Mean I’m Not Triggered; It Means I Know Who I Am and Assume Ownership of the Direction of My LifeThis class was presented on Tuesday, 22 Iyar, 5785, May 20, 2025, Parshas Behar-Bechukosai, at The Barn @ 84 Viola Rd. in Montebello, NY. The class explores three forms of acquisitions in Jewish law, reflecting three paths in our service of G-d. Selling the tree, selling the future fruits of the tree, and selling a tree for its fruits.  Generally it is assumed that there are two moral paths through life. There is the sure, tranquil path of the perfectly righteous person who has succeeded in remaking his very character and personality—a path that few can aspire to and even fewer achieve. And there is the path of the imperfect soul whose life is an endless battle—a battle in which defeat is always a possibility and, in the long run, a statistical inevitability. A path which runs along the edge of a moral precipice, in which the slightest misstep or lapse in vigilance sends one hurtling into the abyss. Is there no other way? Is there no middle ground between utter perfection and perpetual self-doubt? Is there no way to gain control over one’s life short of remaking one’s inner self? Such was the moral landscape of man until Rabbi Schneur Zalman of Liadi wrote the Tanya and introduced us to the "banuni," “the intermediate man.”View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9691

Stories of Abuse & Triumph: The Girl Was Being Violated; They said She Was Seeking Negative AttentionThis Lag Baomer class was presented on Tuesday, 15 Iyar, 5785, May 13, 2025, Parshas Emor, at The Barn @ 84 Viola Rd. in Montebello, NY. There is no other sage in the history of Judaism who has all of the Jewish people celebrating on the day that he passed away. Why is the yarzeit of Reb Shimon ben Yochai marked in such a unique and universal way? How did Reb Shimon bar Yochai end up in a cave? It seems like a classic Jewish story and conversation. One Jew, Reb Yosei, remains quiet about Rome. Reb Yehuda praises the Romans for elevating the standards of life; and Reb Shimon is critical because he said it was for narcissistic purposes. But is there a deeper theme behind this debate? The fact that the Talmud records the details of the debate, and gives us the names of the debaters, instead of just saying that Reb Shimon criticized the government, indicates there is some depth and gravitas to this debate, and that the names are important. As it turns out, the debate on Rome fascinatingly reflects a debate between Reb Yehuda and Reb Shimon in many aspects of Jewish law. The Talmud states: Chezekiah stated in the name of Rabbi Jeremiah, who said it in the name of Rabbi Shimon bar Yochai, "I am able to exempt the whole world from judgment from the day that I was born until now!” (Sukkah 45b). What is that supposed to mean? The Midrash states in Avod Derabi Nasan ch. 16: Rabbi Shimon ben Yochai would say: From this you know that Israel will never see the face of purgatory. But how can a sage say such a thing?View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9685

The Kamatz and the Patach: As We Get Closer to Redemption, Our Hearts Ache to Emerge from LockdownThis Women's Kedoshim class was presented on Tuesday, 8 Iyar, 5785, May 6, 2025, Parshas Achrei Mos-Kedoshim, at The Barn @ 84 Viola Rd. in Montebello, NY. The class explores the distinction between two identical words in Shmini and Kedoshim, "Ani," one with a Kamatz and one with a Patach. When we need to close our hearts and when we need to open it. When it comes to food and other pleasures and necessities, we must master the art of discipline and self-control. When it comes to relationships, we are capable of living with an open, confident heart.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9679

Solar Faith Vs. Lunar Faith: Why the Women Rejected the Golden Calf and Were Given the Holiday of Rosh ChodeshThis class was presented on Tuesday, Rosh Chodesh (the first day of the month of  Iyar, 5785, April 29, 2025, Parshas Tazria-Metzora, at The Barn @ 84 Viola Rd. in Montebello, NY. This text-based class explores a Chassidic discourse by Rabbi Shmuel Schneerson, the fourth Lubavitcher Rebbe, the Rebbe Maharash, L'Havin Inyan Rosh Chodesh, presented on Shabbos Rosh Chodesh Cheshvan, 5640, October 18, 1879. The discourse explains why the holiday of Rosh Chodesh was given primarily to women. We explore the reason the Jews created the Golden Calf, and the unique gifts of the feminine—its ability to embody the oneness of G-d in a visceral way, rather than in a sublime, aloof way.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9665

For the Cosmic Conductor, Every Note Is Indispensable: Reconnecting to Your Own Life-Force - Weekly Women's Class: This class was presented on Tuesday, 25 Adar, 5785, March 25, 2025, Parshas Pekudei, at Bais Medrash Ohr Chaim in Monsey, NY. Why did Moshe feel compelled to account for every coin he received? Did people think Moses packed away some of the cash to buy real estate in Saudi Arabia or purchase his private jet? Even if it is important to know that Moses gave an accounting to teach us transparency, the Torah could have simply said that Moses gave an accounting of all the gold, silver, and copper contributed to the Sanctuary project. The theme of the entire second book of the Torah, Shemos, is dedicated to nation-building. In Genesis, we are referred to as “benei Yisroel,” the children of Israel; we are a family, and a fragmented one as such. It is only in Exodus, when we are first called an “Am,” a nation. This is the pervading thread of the entire book of Shemos. While the narratives of Genesis focus on individuals—Adam, Eve, the snake, Cain, Noah, Abraham, Sarah, Lot, Hagar, Ishmael, Isaac, Rebecca, Esau, Jacob, Rachel, Leah, Judah, Joseph etc.—Exodus is a book about a people, a nation. Individuals are mentioned, of course, but all these names are discussed as representatives of a nation or assisting the formation of a nation. Shemos is about the collective, not the individual. Here comes a profound challenge. Does nation-building, by definition, come at the expense of the individual? Sure, you can’t have a nation without individuals joining together, but perhaps the value of the individual is only insofar as he or she becomes a part of the whole. The value of my “I” is only because it contributes to the “We.” The class explored the profound need for each of us to be seen, and to be able to truly see others, especially our children and students, see them in their full power and presence.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9635

How Vashti Triggered Her Husband’s Core-Wound; How Esther Used It to Save a World - Weekly Women's Class: This class was presented on Tuesday, 4 Adar, 5785, March 4, 2025, Parshas Tetzaveh, at Bais Medrash Ohr Chaim in Monsey, NY. The lecture explores the first chapter of the Book of Esther. Why did Vashti trigger such anger in the Persian King? Why does the order of her title keep changing, as well as the musical notes relating to her? We also learn to observe the genius of Queen Esther, who brilliantly played Haman's ego against Achashverosh's paranoia. The lesson we learn about the courage of Esther and the power to look inward at our deepest triggers and core-wounds, and how when darkness is exposed it loses its power.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9608

Moshe’s Mission: Humility Is Never About Self-Bashing; It Is Seeing Yourself as a Channel for Infinity - Weekly Women's Class: This class was presented on Tuesday, 21 Teves, 5785, January 21, 2025, Parshas Vaera, at Bais Medrash Ohr Chaim in Monsey, NY. Why did Amram marry his aunt, a relationship that would be later forbidden? Moshe, who gave the Torah, was born from this flawed union? Why did Moshe, the humblest of men, say to G-d he is ready to be priest and king? Why was Saul rebuked for arrogance when he actually refused to be king and rejected the power? Why did Moshe tell Hashem, "Who am I?" Did he think G-d did not know him well? The class delves into the mechanism to liberate ourselves from being captive to the inner voices of fear, anxiety, insecurity, and the need for validation—by energetically discovering how we are channels for infinity. We discuss what makes a good therapist, rabbi, teacher, leader, and mentor. When therapists or rabbis are not worked out emotionally, they can wreak havoc. Great teachers, healers, and leaders are mirrors, reflecting back to you who you really are. When these mirrors are broken, you start believing you are broken, and you become dependent rather than confident and self-reliant.

There Was No One in the World to Hold Your Hand and Tell You that You Are Not Guilty. How Do You Recover from This? Yosef’s Secret - Weekly Women's Class: This class was presented on Tuesday, 7 Teves, 5785, January 7, 2025, Parshas Vayechi, at Bais Medrash Ohr Chaim in Monsey, NY. We all carry pain in our hearts. Sometimes it's an old wound that won't let go, sometimes a betrayal that's hard to forget, and sometimes a deep feeling of loneliness that no one understands. This class reveals the deep secret of Yosef—the person who went through the greatest darkness and turned it into light. How did a boy who lost his mother at the age of 8, was thrown into a pit full of snakes by his brothers, sold into slavery, accused of a false conspiracy, and spent 12 years in prison – how did he manage not only to survive but to love with so much joyful presence, happiness, and serenity? How did he remain sensitive and open rather than become cynical and stone-like? If you are dealing with: • Deep mental pain • Traumas from the past • Emotional crises • Loneliness and disconnection • An injury that is hard to forget • A feeling of helplessness This class will show you how to get out of the darkness andinto the light, reconnect with the joy of life, and discover the divine power that lies within us.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9550

The Ultimate Greek or the Ultimate Jew? The Battle Over Yosef's Identity - Weekly Women's Class: This class was presented on Tuesday, 30 Kislev, the sixth day of Chanukah, 5785, December 31, 2024, Parshas Vayigash, at Bais Medrash Ohr Chaim in Monsey, NY. The Midrash describes an odd detail in Greek persecution of the Jews during the time of the Chanukah story: The Jew’s were forced to write a renunciation of their faith on the ‘horn of an ox.’ What on earth did the poor ox have to do with this sorry chapter in Jewish history? Pharaoh is mesmerized by Joseph's wisdom. "Can there be another person who has G-d's spirit in him as this man does?" Pharaoh asks his advisors. "There is none as understanding and wise as you," he says to Joseph. "You shall be over my house, and according to your word shall all my people be ruled; only the throne I will make greater than you." Pharaoh says to Joseph: “I am Pharaoh; yet without you, no one shall lift up hand or foot in all the land of Egypt.” There is something strange here. It seems that Pharaoh is concerned Joseph will usurp his position and he must tell him, not once but twice, that he is working under the king. But what would trigger this concern? If you are dealing with an unscrupulous person, we can understand this type of talk. But it is obvious that Pharaoh was impressed by Joseph’s wisdom and humility. What is more, Pharaoh told Joseph, “according to your word shall all my people be ruled.” Clearly, this is “my people.” I am their leader. Why the need to state again, “only the throne I will make greater than you." Also the words of Pharaoh to Joseph are strange: “Only the throne I will make greater than you." What a strange expression to employ. Why does he not say, “the throne remains greater than you?” or something similar. Does Pharaoh need to increase the greatness of the throne due to Joseph’s appointment? What is even more enigmatic are the words of the Midrash, that Pharaoh’s words to Joseph teach is that also G-d remains greater and holier than His people. This is so strange. was the second Rebbe of Ger, Rabbi Yehudah Leib Altar (1847-1905), known as the Sefas Emes, who presented a deeper explanation of this midrash. We also come to understand the conflict between the Greeks and the Jews embodied by the festival of Chanukah.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9533

The Fat Cows and the Skinny Cows: Why Was Pharaoh Blown Away by Joseph? - Weekly Women's Class: This class was presented on Tuesday, 23 Kislev, 5785, December 24, 2024, Parshas Miketz, at Bais Medrash Ohr Chaim in Monsey, NY. Pharaoh, the king of Egypt, has two dreams. In the first, Pharaoh sees himself standing over the Nile River, and then, seven fat cows emerge from the river, followed by seven thin cows. The thin cows proceed to swallow the fat ones and yet remain just as thin as before. In his second dream, Pharaoh sees seven thin, shriveled ears of grain swallow seven fat ears of grain. None of the wise men of Egypt can offer Pharaoh a satisfactory interpretation of his dreams. Finally, Joseph is summoned from his dungeon; he interprets the dreams to mean that seven years of plenty, symbolized by the fat cows and fat grain, will be followed by seven years of hunger, reflected by the lean cows and the shriveled ears. The seven years of famine will be so powerful that they will "swallow up" and obliterate any trace of the years of plenty. Joseph then advises Pharaoh to prepare for the looming crisis by stockpiling food during the years of plenty and then rationing it out during the famine.Pharaoh is blown away by Joseph's vision. "Can there be another person who has G-d's spirit in him as this man does?" he asks his advisors.He appoints Joseph viceroy of Egypt, and the rest is history. A number of blatant questions instantly emerge in this story: 1) Why did Joseph proceed to give Pharaoh unsolicited advice on how to deal with the impending famine? Pharaoh summoned Joseph, a slave, from the dungeon to interpret his dreams, not to become the advisor to the king!? 2) Pharaoh was amazed by Joseph's interpretation of the dreams, which none of his own wise men could conceive. But Joseph's interpretation seems simple and obvious: When are cows fat? When there is lots of food. When are they lean? When there's no food. Why could no one else conceive of the same interpretation? And why was Pharaoh so impressed? 3) Pharaoh was also thunderstruck by Joseph's solution to the problem of the famine. But one need not be a rocket scientist to suggest that if you have seven years of plenty followed by seven years of famine, you should store food during the time of plenty for the time of hunger. What's the genius in Joseph's advice? This class will explain and highlight Joseph’s true brilliance and demonstrate how it remains as relevant as ever to each of us struggling to survive our own private ‘years of famine.’ We all experience in our own lives cycles of plenty and cycles of famine. There are times when things are going very well: We are healthy, successful, and comfortable. And there are times of recession and challenges when curveballs come our way. Joseph taught us how to prepare in our years of plenty for our years of famine.

The Mouthpiece: Rabbi YY Reveals Life-Changing Advice He Received From Rabbi Adin Even Yisroel - Weekly Women's Class: This class was presented on Tuesday, 18 Cheshvan, 5784, November 19, 2024, Parshas Chayei Sara, at Bais Medrash Ohr Chaim in Monsey, NY. What happens when we function perfectly on the outside, do everything 'properly,' but inside something is frozen, disconnected, like on an automaton? It has already become a way of life, and we are used to it, but the soul knows something more is available. This class explores one of the deepest pains of our generation: disconnect. A surprising discovery by the Gaon of Vilna sheds light on the difference between a functional life and a real life. Through the seven times that the burial of the dead is mentioned in the parsha, we will discover how it is possible to free the heart from the prison built around it, and return to feeling - without fear, shame, and defenses.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9484

G-d Was Seeking Reaasurance to Create the World. Who Gave It To Him? Why Does G-d Share Secrets with Avraham? - Weekly Women's Class: 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. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9476

We All Have Seven Types of Thoughts and They Are Begging for Healing and Alignment - Weekly Women's Class: 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?View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9469

How to Bring Yom Kippur Awareness Into the Whole Year; The Strange Count In the Holy of Holies: "One and One, One and Two, One and Three..." - Weekly Women's Class: 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?

The Courage to Birth Yourself: The True Meaning of Judgement Day - Weekly Women's Class: 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 set backs, and creates a spectacular plan for the new year.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9447

The Debate between the Sages of Athens and Reb Yehoshua on Eggs, Goats, Cheese, Salt, Mules, Knives, and Donkeys - Weekly Women's Class: 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.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9406