Ḥokhmat ha-Ḥodesh

Iyyar — The Month of Healing, Memory, and the Road to Sinai

SHOW NOTES: ---------------------------------------- EPISODE SUMMARY In this deep dive into the second month of the Hebrew calendar, Yosef explores Iyyar as a "bridge" between the liberation of Nisan and the revelation of Sivan. This episode moves beyond simple dates to examine the month through the lens of Maimonidean rationalism, historical-critical analysis, and ethical self-formation. We challenge popular narratives surrounding the 'Omer, investigate the textual mysteries of Ribbi 'Aqibha’s students, and reclaim Iyyar as a season of intentional character growth. ---------------------------------------- KEY TIMESTAMPS & SEGMENTS – Introduction: The Month of Becoming * Understanding Iyyar as the transition from ḥeruth (freedom) to standing before God. – Part One: The Etymology of Brilliance * Exploring the Babylonian Ayaru and the Hebrew name Ziw (Splendor). * The connection between the blossoming of nature and the illumination of the soul. – Part Two: The 'Omer as Orientation * Why we count: Maimonides’ perspective on longing vs. impatience. * Iyyar as the "long central span" of the bridge to Sinai. – Part Three: Ribbi 'Aqibha’s Students & The Halakha of Mourning * A critical look at Yebhamoth 62b: Why did 24,000 students die? * The Maimonidean stance: Why there are no codified mourning restrictions in the Mishneh Torah. * Distinguishing between Sephardic Rishonim and later Ashkenazic minhagh. – Part Four: Lag La-'Omer and the Zohar * Investigating the origins of the 33rd day of the 'Omer. * The historical authenticity of the Zohar and the construction of the Ribbi Shim'on bar Yoḥai yahrzeit. * The principle of Torath Emeth (Verified Torah). – Part Five: The Mystery of the Girsa (Textual Variants) * Did they die of a plague or Roman persecution? * Comparing the Spanish (Sefaradhith) and French (Ṣarphathith) recensions of the Iggeret of Rab Sherira Ga'on. – Part Seven & Eight: 'Abhoth and the Ethics of Maimonides * Pirqe 'Abhoth as an epistemological chain of transmission. * The Shemoneh Peraqim (Eight Chapters): Moral virtue as an acquired habit. * The "Middle Path": Why the 'Omer is for self-formation, not self-mortification. – Part Nine: Iyyar as the Month of Healing * The acronym: 'Ani Hashem Roph'ekha (I am the Lord your Healer). * Healing the "wound" of liberation and the trauma of bondage. ---------------------------------------- PRIMARY SOURCES REFERENCED * Talmud Babhli: Yebhamoth 62b * Maimonides (Rambam): Mishneh Torah (Hilkhoth 'Abhel), Moreh Nebhukhim (III:43), Shemoneh Peraqim * History: Iggeret of Rab Sherira Ga'on (Spanish vs. French recensions) * Tanakh: Melakhim I 6:1 (Ziw), Shemoth 15:26 (Healing) * Modern Thought: The Horizontal Society by Jose Faur ---------------------------------------- CONNECT WITH US * Support the Show: Join our community on Patreon to help us keep producing high-quality educational content. * Share: If this episode changed how you view the calendar, please share it with a friend or student. * Follow: Subscribe to Horizontal Media on YouTube for more insights into the Hebrew calendar. Next Month: Sivan — The Mountain and the Gift.

Ḥokhmat ha-Ḥodhesh — Nisan

"The House of Freedom: On Ḥeruth, 'Abduth, and the Threshold Between Them" Host: Yosef Lopez Opening: The Paradox of Nisan * Nisan is called ha-Ḥodhesh ha-Ri'shon (the first month) by the Torah, marking the beginning of ‘am Israel as a people and their exodus from slavery to Autonomy. * The name Nisan is Babylonian (Nisanu). The Torah transforms its meaning: * Babylonian context: Nisanu was the month of the Akitu festival, which reinforced a cosmic hierarchy and vertical power structure (gods above, king beneath). * Torah's declaration: "Ha-ḥodhesh ha-zeh lakhem ro'sh ḥodhashim" (Shemoth 12:2) establishes that this month belongs to the people (Lakhem—for you), inaugurating a people who stand in direct covenant with the Creator, repudiating the mythological-political structure of Babylon. Part One: Defining 'Abduth (Bondage/Servitude) * The Household Dissolved: Egypt's domination dissolved the Israelite household (baith Ya'aqobh) and reduced persons to units of labor. * 'Abduth Defined: The condition of a person who has become a tool, where labor is stripped of meaning and placed entirely at the disposal of another's will. * The Illusion of Bondage: Slavery often presents itself as the natural order, and people in bondage often fail to recognize it. The Haggadhah's declaration, "This year, here, slaves," is the first act of freedom—to recognize current bondage. * Sisyphus as 'Abduth: Albert Camus's call to "imagine Sisyphus happy" by embracing the inescapable repetition is, from the Torah's perspective, the deepest form of 'abduth—the decision to embrace the illusion of the human condition. * Ḥeruth Begins: Freedom begins not with escape, but with the refusal to accept bondage; God heard the Israelites' "cry" because they had not resigned themselves to their condition (Shemoth 2:23–25). Part Two: Defining Ḥeruth (Freedom/Autonomy) * Ḥeruth is not Lawlessness: It is not freedom to follow impulse, but the positive condition of living according to reason and law, answerable to a standard that transcends the whim of any ruler. * Source of Freedom: The Mishnah in 'Abhoth states, "There is no free person except one who occupies himself with Torah" (Abot 6:2). * Covenant over Escape: Hakham José Faur notes that Israel sought freedom not merely through escape, but through covenant—a binding commitment to a law that confers equal dignity on every person. * The Sedhèr (Order): The Passover ritual insists that order is the foundation of freedom, not its enemy. By reclining and eating be-dherekh ḥeruth (in the manner of free people), the same maṣṣah of oppression becomes the bread of liberation by how it is received. Part Three: The Bayith (Household) and Liberation * The bayith is the essential unit for Jewish observance, memory, and resistance. * God addressed the Israelites as households when commanding the Pesaḥ lamb (Shemoth 12:3), and divine protection passed over batim (houses). * The Aramaic Targum translates "a single house" as a ḥabhurah (a corporation or legal entity). * The Israelites merited liberation by being organized as a household; unlike Plato's solitary philosopher, the movement toward freedom happens communally. Part Four: The Mezuzah — A Covenantal Threshold * The mezuzah is the permanent successor to the blood smeared on the doorposts and lintel on the night of the final plague (Shemoth 12:7, 23). * Symbolic Transformation: The physical placement (the mode) on the doorpost remains, but the substance changes from sacrificial blood to Scripture (the words of the covenant). This declares that the ultimate bond is found in the Law, not sacramental blood. * Maimonides' Purpose: The miṣwah of mezuzah is to remind a person, upon entering and exiting, of the unity, knowledge, and love of God, strengthening their spiritual footing. * Protection through Intellect: Maimonides insisted that true protection flows through a person's clarity of intellect and purity of thought, not through the mezuzah as a charm or amulet. Part Five: The Haggadhah — Memory that Moves Forward * Encoding and Decoding: Jewish tradition transmits collective experience by encoding the original event into a form that future generations decode and then re-encode for the next, reflecting the root Sh-N-H, which means both to repeat and to change. * The commandment is to tell (we-higgathtah) and speak of the Exodus (Debharim 6:7), which involves transformation and engagement, not mere verbatim recitation. * The Sedhèr is a set of themes for discourse and conversation, demanding active participation from everyone at the table. * Halakhic Instruction: The Haggadhah insists that "In every generation, each person is obligated to see himself as though he himself went out from Egypt," meaning the Exodus is a description of the human condition. * Repetition without transformation (mere reproduction) is the first step toward forgetting. Part Six: The Counting of the 'Omer * Joy, Not Mourning: The 'omer is the 49-day count from Pesaḥ (liberation) to Shabu'oth (receiving the Torah at Sinai). It is inherently a season of joy, growth, and anticipation—the "walk between Egypt and Sinai". * The contemporary association with gloom and restrictions is the residue of historical trauma and exile, not the original character of the season. Ḥeruth demands freedom from defining oneself by trauma. * Law on Missed Counting: While popular Ashkenazic practice often dictates continuing the count without a berakhah if a night is missed: * Maimonides' Ruling (Sephardic Practice): Maimonides rules that each night is an independent miṣwah. A person who misses a night or two should continue counting with a berakhah for all remaining nights. * The only change is omitting the word temimoth ("complete weeks") on the final night. The 'omer asks a person to keep walking, not to begin again. ---------------------------------------- Closing Summary * The Torah's vision of ḥeruth is a positive, disciplined condition: a covenanted space marked by values, living memory, and a household. * The rituals of Nisan re-activate memory from the inside out, re-enacting covenant and autonomy. * The hope le-shanah ha-ba'ah bi-Yerushalayim (next year in Jerusalem) joins personal awareness of bondage to the political aspiration of a people with a home.

'Adhar — The Month of Expansion and Hidden Providence

Show Notes: In this episode, host Yosef Lopez explores the twelfth month of the Hebrew calendar, 'Adhar. Often misunderstood as a time of mere frivolity, Rabbi Lopez peels back the layers of tradition to reveal a month of deep intellectual assembly, the true linguistic root of joy (śimḥah), and the sophisticated legal architecture the Rabbis used to build the holiday of Purim. KEY THEMES & HIGHLIGHTS * The Etymology of 'Adhar: Derived from the Babylonian Addaru, meaning "to be dark" or "clouded." It represents the final darkness of winter before the agricultural and spiritual renewal of Nisan (Spring). * The Yarḥei Kallah: A deep dive into the forgotten history of 'Adhar as a month of national intellectual assembly. Lopez explains how the Babylonian Talmud was physically produced during these biannual month-long intensive study sessions led by Rabh 'Ashe. * Redefining Joy (Śimḥah): Using the Sepher haShorashim of the Radaq, the episode explores śimḥah not as an emotion, but as expansion and flourishing. * The linguistic link: The connection between ś-m-ḥ (joy) and ṣ-m-ḥ (to sprout/grow). * The Rabbinic Scale: How the "laughing" (expansive) handbreadth (śoḥeq) contrasts with the "grieved" (contracted) handbreadth ('aṣebh). * The Megillah as "Nes Nistar": A meditation on hidden miracles. Unlike the Exodus, God’s name is absent from the Book of Esther, teaching us to find divine providence within the "natural" flow of history and human agency. * The Architecture of Purim: How the Rabbis deliberately mirrored the structure of the Biblical festivals (Yom Ṭobh) through four specific miṣwoth: 1. Qeri'ath haMeghillah (Public Proclamation) 2. Se'udath Purim (Festive Meal) 3. Mishloaḥ Manoth (Social Bonding) 4. Matanoth la'ebhyonim (Gifts to the Poor - prioritized by Rambam as the highest form of joy). DEEP DIVE: WHY THE MEGILLAH ENDURES One of the most striking points of the episode is the Rambam’s ruling that while the books of the Prophets may be "annulled" in the Messianic age, the Megillath 'Esther will remain, alongside the Five Books of the Tora. * Reason 1: It is the primary guide for perceiving God in exile (Galuth). * Reason 2: It represents the transition from prophetic revelation to Halakhic/Rabbinic authority. * Reason 3: It provides a model for redemption (Ge'ullah) that operates within the natural order—a concept central to the Rambam's Messianic vision. NOTABLE QUOTES > "Joy and sorrow, in the rabbinic imagination, are not merely feelings. They are states of expansion and contraction. Śimḥah is the soul expanding. 'Eṣebh is the soul diminishing." > "The Megillah is the founding document of galuth Judaism — of a people learning to navigate history without explicit divine intervention, yet still perceiving God's presence in unfolding events." PRACTICAL HALAKHAH DISCUSSED * Drinking on Purim: Clarifying the phrase "adh delo' yadha'." Lopez argues that because drinking is tied to the se'udah (dignified meal), it is an expression of liberty and dignity, not a license for lawless intoxication. * Sepher vs. Iggereth: The technical debate between Rabh and Shemu'el on whether the Megillah is a "Book" or a "Letter," and how our current practice (unfolding the scroll) reflects a compromise between the two. SUPPORT THE PODCAST If you enjoyed this exploration of Sephardic intellectual tradition, consider supporting us on Patreon under Horizontal Media. Your support allows us to continue providing high-level Tora scholarship. Next Month: Nisan — The Season of our Freedom (Ḥeruth).

Ḥokhmat ha-Ḥodesh: Shebhaṭ

SHOW NOTES EPISODE OVERVIEW This month, we explore Shebhaṭ—the Hebrew month whose name means "to strike" or "to beat," reflecting winter's agricultural reality. We examine the fifteenth of Shebhaṭ (Tu BiShvaṭ), tracing its transformation from a simple legal boundary in the agricultural calendar to an elaborate mystical ritual, and ask: what's the difference between worship commanded by God and worship we invent for ourselves? KEY TOPICS THE NAME SHEBHAṬ * Etymology from Akkadian šabāṭu (to strike, to beat) * Connection to winter rains and agricultural cycles in the Land of Israel * The importance of grounding our calendar in physical, observable reality ḤAMISHA-'ASAR BISHBAṬ: THE HALAKHIC FOUNDATION * Mishnah Rosh haShanah 1:1—the New Year for Trees * Original function: a fiscal boundary for agricultural tithes (ma'aser) * Relevance to laws of 'orla (first three years' fruit prohibition) * Rabbi Yehudah haLewi's emphasis on Torah's "precise demarcations" (Kuzari II:50, III:49) * The fading of practical observance after the Temple's destruction THE PROBLEM: INNOVATION DISPLACING TRANSMISSION * Peri 'Eṣ Hadar and the Tu BiShvaṭ seder (published in Ḥemdat Yamim, 1731-32) * Connections to Sabbatean circles and Nathan of Gaza * The concept of ijtihad (personal striving) vs. qabbalah (authentic transmission) * Understanding Qabbalah as face-to-face reception—the intimacy of legitimate transmission * Why mystical innovation claims hierarchical authority over halakhic tradition TURKISH JEWISH PRACTICE: LOYALTY TO MESORAH * Reading the fifteen Shir haMa'aloth (Psalms 120-134) with cantillation * Eating fruits with corresponding verses from Shir haShirim (Song of Songs) * Reciting halakhically prescribed blessings * How authentic custom operates within transmitted boundaries * PDF booklet edited by Hakham Isaac Choua- https://www.sephardicbrotherhood.com [https://www.sephardicbrotherhood.com/_files/ugd/0019a0_7815476f92454b6ba59d17cba725ffa7.pdf]files/ugd/0019a0 [https://www.sephardicbrotherhood.com/_files/ugd/0019a0_7815476f92454b6ba59d17cba725ffa7.pdf]7815476f92454b6ba59d17cba725ffa7.pdf [https://www.sephardicbrotherhood.com/_files/ugd/0019a0_7815476f92454b6ba59d17cba725ffa7.pdf]  RESTORATION AND AWAKENING * Jewish sovereignty and the return to agricultural mitsvoth * The sap rising after winter's dormancy—physical and spiritual restoration * Mishnah Pe'ah: agricultural law as the foundation of horizontal society * Girsa (perfect recitation) as planting Torah with roots * The connection between rooted study and branching interpretation (peirusho) PRIMARY SOURCES CITED * Mishnah Rosh haShanah 1:1 * Mishnah Pe'ah 1:1 * Rabbi Yehudah haLewi, Kuzari I:79, II:50, III:23, III:49 * Rambam on gemilut ḥasadim and Torah study * Isaiah 60:21 (Ladino translation) * Proverbs 3:18 KEY CONCEPTS * Qabbalah: Face-to-face transmission from legitimate authority (from root QBL—frontal, facing) * Ijtihad: Personal striving and innovation in worship (Arabic term used by haLewi) * Mesorah: Received tradition through the chain of transmission * Girsa: Perfect recitation that plants Torah with roots (related to Arabic gharasa—to plant) * Peirusho: Interpretation and ramifications that branch from rooted study * Horizontal society: Reciprocal community based on halakhic precision rather than mystical hierarchy QUESTIONS FOR REFLECTION 1. How do we distinguish between authentic tradition and innovation that claims traditional authority? 2. What role does precision play in maintaining the integrity of halakhic practice? 3. How can we mark meaningful dates in the Jewish calendar without inventing unauthorised ritual obligations? 4. What does the return to agricultural sovereignty mean for the restoration of Torah law? 5. How does girsa—perfect recitation of transmitted texts—serve as the foundation for legitimate interpretation? EPISODE QUOTES * "Qabbalah is reception face-to-face. The student sits before the teacher, watching their lips form the words, receiving directly from the source of authority." * "We don't need to invent mystical rituals to feel connected. The connection is in the qabbalah itself—in the intimate, tender act of receiving from teacher to student, generation to generation." * "After the long winter of exile, spring is coming because the Land and the Law are being reunited, and life is returning to its proper channels." * "This is the whole Torah, and the rest is its peirusho—its interpretation, its ramifications—go study." (Hillel) SUPPORT THE PODCAST This podcast is made possible by our community of supporters on Patreon. Find us at Horizontal Media to join the conversation and help us continue exploring Jewish time, wisdom, and practice through the lens of authentic transmission. Next Month: Adar—exploring joy, Purim, and the triumph of transmitted wisdom over those who sought to destroy it. Ḥokhmat ha-Ḥodesh is a monthly exploration of the Hebrew calendar through Sephardic intellectual methodology, emphasising textual precision and authentic transmission over mystical innovation.

Ḥokhmat ha-Ḥodesh: Ṭebheth

SOURCE SHEET: Host: Yosef Lopez I. THE BIBLICAL REFERENCE FOR ṬEBHETH Esther 2:16 > וַתִּלָּקַ֨ח אֶסְתֵּ֜ר אֶל־הַמֶּ֤לֶךְ אֲחַשְׁוֵרוֹשׁ֙ אֶל־בֵּ֣ית מַלְכוּת֔וֹ בַּחֹ֥דֶשׁ הָעֲשִׂירִ֖י הוּא־חֹ֣דֶשׁ טֵבֵ֑ת בִּשְׁנַת־שֶׁ֖בַע לְמַלְכוּתֽוֹ׃ > > "And Esther was taken unto King Aḥashwerosh into his royal house in the tenth month, which is the month Ṭebheth, in the seventh year of his reign." II. THE HISTORICAL SIEGE OF JERUSALEM Melakhim Bet (2 Kings) 25:1 > וַיְהִי֩ בִשְׁנַ֨ת הַתְּשִׁיעִ֜ית לְמׇלְכ֗וֹ בַּחֹ֣דֶשׁ הָעֲשִׂירִי֮ בֶּעָשׂ֣וֹר לַחֹ֒דֶשׁ֒ בָּ֠א נְבֻכַדְנֶאצַּ֨ר מֶלֶךְ־בָּבֶ֜ל הוּא וְכׇל־חֵיל֛וֹ עַל־יְרוּשָׁלַ֖͏ִם וַיִּ֣חַן עָלֶ֑יהָ וַיִּבְנ֥וּ עָלֶ֛יהָ דָּיֵ֖ק סָבִֽיב׃ > > "And it came to pass in the ninth year of his reign, in the tenth month, on the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built siege-works against it round about." Eikha (Lamentations) 4:9 > טוֹבִ֤ים הָיוּ֙ חַלְלֵי־חֶ֔רֶב מֵֽחַלְלֵ֖י רָעָ֑ב... > > "Better were the slain of the sword than the slain of hunger..." III. THE PURPOSE AND NATURE OF PUBLIC FASTS Rambam, Hilkhoth Ta'aniyyoth (Laws of Fasts) 5:1 > "There are days when all Israel fasts because of the catastrophes that occurred on them, in order to stir the hearts and open the paths of teshuva... Through remembering these things, we will return to do good." Isaiah 58:6-7 > הֲל֣וֹא זֶה֮ צוֹם אֶבְחָרֵ֒הוּ֒ פַּתֵּ֙חַ֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתֵּ֖ר אֲגֻדּ֥וֹת מוֹטָ֑ה... הֲל֨וֹא פָרֹ֤ס לָרָעֵב֙ לַחְמֶ֔ךָ וַעֲנִיִּ֥ים מְרוּדִ֖ים תָּ֣בִיא בָ֑יִת... > > "Is this not the fast I have chosen: to loose the chains of wickedness, to undo the bonds of oppression... Is it not to share your bread with the hungry, to bring the homeless poor into your house...?" IV. THE TEXT OF THE QADDISH (MAIMONIDEAN TRADITION) The text emphasizes life and redemption, rather than death: > יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּה. (אָמֵן) בְּעָלְמָא דִּי בְרָא כִרְעוּתֵיהּ, וְיַמְלִיךְ מַלְכוּתֵיהּ, וְיַצְמַח פֻּרְקָנֵיהּ, וִיקָרֵב מְשִׁיחֵיהּ, וְיִפְרֹק עַמֵּיהּ, בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּיהוֹן דְּכָל בֵּית יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִיב; וְאִמְרוּ אָמֵן. > > "...May He establish His kingdom, cause His salvation to sprout, bring near His Messiah, and redeem His people, in your lifetime and in your days and in the lifetime of the entire House of Israel, swiftly and soon. And say, Amen." V. INDIVIDUAL RESPONSIBILITY VS. RITUAL FORMULA Ezekiel 18:20 > הַנֶּ֥פֶשׁ הַחֹטֵ֖את הִ֣יא תָמ֑וּת בֵּ֞ן לֹא־יִשָּׂא֙ בַּעֲוֺ֣ן הָאָ֗ב וְאָב֙ לֹ֤א יִשָּׂא֙ בַּעֲוֺ֣ן הַבֵּ֔ן... > > "The soul that sins, it shall die; a son shall not bear the iniquity of the father, and a father shall not bear the iniquity of the son..." VI. AUTHENTIC WAYS TO COMMEMORATE THE DECEASED 1. Torah Study: Based on Sanhedrin 104a—The legacy of the deceased lives through the transmission of their wisdom. 2. Tefilla Leadership: Serving as Shelihaḥ ṣibbur (communal representative) to sanctify God's name through standard prayer. 3. Qaddish DeRabbanan: Recited specifically after communal Torah study. 4. Acts of Ḥesedh: Charity and kindness performed in the name of the deceased (Avoth 4:11). Episode Summary: In this episode, host Yosef Lopez explores the tenth month of the Hebrew calendar, Ṭebheth. We journey from the festive "Festival of Daughters" at the month’s start to the somber fast of the Tenth of Ṭebheth, marking the start of the Babylonian siege of Jerusalem. Beyond history, this episode challenges modern Jewish practice—questioning the nature of communal fasting and making a bold, controversial case for why the custom of "Mourner’s Qaddish" should be abolished in favor of authentic Torah study and acts of kindness. KEY TAKEAWAYS * The Etymology of Ṭebheth: Derived from the Akkadian ṭebētu ("to sink" or "immerse"), reflecting the depth of winter and the heavy rains that "immerse" the land. * The Anatomy of a Siege: Understanding the Tenth of Ṭebheth not just as a date, but as "slow violence"—the methodical attrition of hope that precedes national catastrophe. * The Conditional Fast: A halakhic deep-dive into why minor fasts are not unconditional obligations like Yom Kippur, but communal tools for teshuva (repentance). * The Qaddish Controversy: Why the "Mourner’s Qaddish" is a medieval folk development rather than classical Judaism, and how it potentially distorts communal prayer into ancestor worship. * Authentic Commemoration: Shifting from "magical formulae" to honoring the dead through Torah study, leading regular prayer, and acts of ḥesedh (charity). TIMESTAMPED HIGHLIGHTS * [00:00] Introduction: From the "Festival of Daughters" to the depth of winter. * [04:15] The Name Ṭebheth: Biblical references and Akkadian roots. * [08:45] Historical Siege: Examining 2 Kings, Jeremiah, and the "slow violence" of Nebuchadnezzar. * [15:30] The Halakha of Fasting: Rambam and the three conditions of Rabh Papa (persecution, peace, or "middle times"). * [22:10] Isaiah’s Warning: Why fasting without justice and teshuva is merely "theatre." * [28:40] Yom Qaddish Kelali: Hakham Uzziel’s modern innovation for Shoah victims. * [33:15] The Case Against Mourner’s Qaddish: Exploring the text, its medieval origins, and its theological contradictions. * [45:00] Better Alternatives: Five ways to truly honor a loved one's legacy through Torah and action. * [52:30] Conclusion: Choosing Torah over folklore and looking forward to Shebhaṭ. RESOURCES & TEXTS MENTIONED * Tanakh: Esther 2:16, 2 Kings 25:1, Lamentations 4:9-10, Ezekiel 18:20, Zechariah 8:19. * Mishneh Torah: Rambam, Hilkhoth Ta'aniyyoth (Laws of Fasts) and Hilkhoth Ebhel (Laws of Mourning). * Talmud: Masekhet Ta'anith 18b (Rabh Papa’s distinction); Sanhedrin 104a (Torah study for the deceased). * Scholarship: Professor Theodor Gaster on the origins of Yizkor. * Contemporary Figures: Hakham Benzion Meir Hai Uzziel (The Rishon LeSion). CALL TO ACTION Support the Podcast: If this episode challenged your perspective or deepened your understanding of Jewish time, consider supporting us on Patreon under "Horizontal Media." Your support keeps these deep-dives into classical Judaism possible. Engage: Don't let the conversation end here. Share this episode with someone you want to study with—or someone you want to argue with! Next Month: Join us as we explore Shebhaṭ, the month of rising sap and invisible growth.