Beit Midrash Har'el Podcast

About Beit Midrash Har'el Podcast

Relevant, timely Torah from Beit Midrash Har'el, the only Orthodox institution granting rabbinic ordination to both men and women studying together.

Publisher

Beit Midrash Har'el

Category

religion & spirituality

Language

en

Explicit

No

First episode

31 Mar 2026

Latest episode

21 Oct 2026

Latest episodes

12 episodes in the feed.

1. 

   21 Oct 2026

   Lech Lecha: God's Palace Burning Inside of You

   The conversation explores the themes of civilization's collapse and the search for meaning through the story of Avraham in Parshat Lech Lecha. It delves into the interpretation of the burning palace as a metaphor for internal turmoil and the importance of looking within oneself for understanding amidst external chaos. Takeaways Civilization's collapse prompts introspection Finding meaning requires looking within Chapters 00:00 From Collapse to Reflection 02:56 The Burning Palace Metaphor 08:36 Understanding Internal Turmoil 11:10 The Duality of Existence 16:23 Navigating Modern Chaos 18:28 Finding Meaning in the Inner Self

2. 

   13 Oct 2026

   Noach: Language, Politics, and Migdal Bavel

   In this conversation, Rabbi Herzl Hefter and Alan Imar explore the lessons from Parshat Noach, particularly focusing on the Tower of Babel and the significance of language in shaping civilization. They discuss the dichotomy between superficial communication (Safa) and authentic expression (Lashon), emphasizing the importance of using language to foster connection rather than division, especially in the context of current political climates. Takeaways Language shapes civilization Authenticity fosters connection Chapters 00:00 Introduction to Parshat Noach 00:53 The Tower of Babel: A Political Lens 03:08 Understanding Language: Safa vs. Lashon 12:07 The Nature of Communication 18:02 Language as a Tool for Unity or Division 24:55 Transitioning from Safa to Lashon 31:57 The Power of Sacred Language

3. 

   7 Oct 2026

   Bereshit: What kind of book is the Torah?

   In the inagural episode of Uncommon Conversations on the Parsha from Beit Midrash Har’el, hosts Alan Imar and Rabbi Herzl Hefter delve into Sefer Bereshit (the Book of Genesis), examining the deeper significance of the Torah’s opening narratives and their profound implications for Jewish identity, theology, and morality. Together, they explore classical and modern rabbinic commentaries to unpack the fundamental purpose of the Torah, the evolving relationship between humanity and the Divine, and how our lived personal experiences mirror core biblical teachings. Whether you are looking for fresh insights on the weekly Parsha or exploring contemporary Jewish thought, this episode offers an engaging, thought-provoking discussion at the intersection of Torah, philosophy, and personal reflection. *New Episodes on the Parsha Release Weekly Key Takeaways The Core Purpose of the Torah: Unpacking why the Torah begins with the creation story and how early commentators interpret its ultimate intent. God & Humanity in Relationship: Examining the dynamic interplay between Divine revelation and human moral agency. Personal & Biblical Reflection: How engaging with Genesis helps us better understand our own identity, values, and life journey. Timestamps / Chapters 00:00 – Introduction to the Podcast & Parshat Bereshit 00:50 – Exploring Rashi's Perspective on Genesis 08:01 – What is the True Nature & Purpose of the Torah? 14:16 – Personal Reflection, Humanity, and the Creation Story 20:10 – Understanding Ourselves Through the Lens of Torah

4. 

   8 Sept 2026

   Rosh Hashanah: The Two Parts of Creation

   The conversation explores the concept of Tsimtsum and its application in interpreting divine energy and creative force. It delves into the duality of creation, the role of human interpretation, and the symbolic significance of Rosh Hashanah and the ritual of Shofar. The conversation explores the connection between the sounds of the shofar and the story of creation, emphasizing the interpretation of divine energy through language. It delves into the dichotomy of infinite possibilities and the responsibility of interpretation, linking it to the rituals of Rosh Hashanah and the nature of human consciousness. Takeaways Tsimtsum as a concept of interpreting divine energy and creative force The duality of creation and the role of human interpretation The symbolic significance of Rosh Hashanah and the ritual of Kiat Shofar Interpretation of divine energy through language The dichotomy of infinite possibilities and the responsibility of interpretation Chapters 00:00 The Concept of Tsimtsum 02:53 The Duality of Creation 10:04 The Symbolic Significance of Rosh Hashanah 17:12 The Connection Between Shofar Sounds and Creation 19:28 Interpretation of Divine Energy 20:17 The Nature of Interpretation and Language 21:35 The Dichotomy of Infinite Possibilities 22:02 The Role of Interpretation in Human Consciousness 28:24 The Structure of the Tkiyot and Its Symbolism 32:04 Torah Shebichtav and Torah Shebealpeh 34:08 The Responsibility of Interpretation

5. 

   19 May 2026

   Sefirat HaOmer 7 - Shavuot: The Revelation Was Incomplete — and That's the Point

   📥 Free Shavuot Reader With All of Rav Hefter's Essays: A great companion for the holiday and a wonderful conversation starter over a long Yom Tov meal. www.studyharel.org/shavuot-reader (www.studyharel.org/shavuot-reader) 📋 Episode Description What if the revelation at Sinai was deliberately incomplete — and that incompleteness is the whole point? In the finale of the Beit Midrash Har'El Sefirat HaOmer series, Rav Herzl Hefter brings the seven-week journey to its destination with one of the most searching and theologically courageous conversations of the entire series. The question he opens with is deceptively simple: why does the first of the Ten Commandments begin with the word Anochi — a slightly archaic, peculiar form of "I" — rather than the more direct Ani? The answer, drawn from a Kabbalistic and Hasidic reading of the text, is that the kaf of comparison built into Anochi signals something extraordinary: even at the moment of the greatest revelation in Jewish history, God is saying: What you are grasping here is not fully me. It is a likeness. It is something, but not the whole thing. From there, Rav Hefter unfolds an argument that runs from the Mei Hashiloach through Nietzsche's Human, All Too Human to the silence of God in the Zohar, to the sociology of religion in Peter Berger's The Heretical Imperative. This is a sustained, multi-voiced case that incompleteness is not a failure of revelation but its very engine. A complete revelation would be an idol: a finite projection of human consciousness, frozen in place, with nowhere left to grow. And this, Rav Hefter argues, is where faith actually lives — not in certainty, but in the anxiety that certainty would resolve if only you had it. The need for certainty is itself a yetzer hara. A rabbi who says "if you have the truth, you're not searching anymore" has, in that moment, made God into a puzzle with a solution. That is idolatry, the idolatry of a closed mind. The series closes with a meditation on what it means to stand at Sinai after forty-nine days of counting, and still walk away uncertain. Not disappointed, but uncertain. Because that uncertainty is the space into which you grow. And growth, as Rav Hefter puts it, is multigenerational, infinite, from Moshe to Yehoshua to us. ⏱️ Timestamps & Chapter Markers[01:23] — Anochi vs. Ani: the Mei Hashiloach's reading of the first word of the Ten Commandments[02:24] — The theology of nostalgia: why the view that Sinai was the peak is a problem[03:10] — Why an incomplete revelation is necessary: the infinite God cannot be fully grasped[04:00] — Idolatry redefined: not bowing to statues, but the closed mind that thinks it has the whole truth[05:40] — The kaf of Anochi as an open horizon: you can always go deeper[06:41] — Feuerbach and Freud: the critique that God is a projection of human consciousness.[09:18] — Nietzsche enters.[10:55] — The Effectiveness of the Incomplete: Nietzsche's essay and Michelangelo's unfinished sculptures in Florence[13:09] — "More is left for the beholder to do" — the parallel between Nietzsche and the Maharal[15:30] — The complete pestle vs. the kaf: why finishing the thought kills the conversation[17:37] — God's silence: the Gemara that says God is mute — and what that means for faith[19:27] — "I hope you can't prove God exists" — why provability would be the end of faith[20:10] — How this connects to Shavuot: the danger of receiving Torah as a license for certainty[21:09] — The rabbi who said "if you have the truth, you're not searching anymore" — and why that's idolatrous[24:01] — Peter Berger's The Heretical Imperative: how to live in a tradition in a pluralistic world[25:20] — The yetzer hara for certainty: why it's hard to live with not knowing — and why faith fills that space[29:05] — Certainty as a lack of faith; the humility that makes disagreement possible without persecution[29:41] — Alan's closing reflection: forty-nine days of soul-searching, still left with doubt — and that's the point

6. 

   4 May 2026

   Sefirat HaOmer 6: Why Lag BaOmer Is Hod: Rabbi Shimon Bar Yochai and the Light That Breaks Through Darkness

   What is it that makes a beam of sunlight breaking through storm clouds so arresting? Photographers have a name for it: God beams. And according to Rav Herzl Hefter, Kabbalists have a name for it too: Hod. Episode 6 of the Beit Midrash Har'El Sefirat HaOmer series arrives just in time for Lag BaOmer with a deep and surprisingly beautiful exploration of the two Sefirot at the heart of this week's count: Netzach and Hod. Together they are the legs of Tiferet — the two limbs that allow truth to walk in the world. Rav Hefter begins with Netzach — victory, eternity, perseverance — and its embodiment in Moses. Moses is not simply the recipient of Torah. He is the one who has to carry it through forty years of resistance, failure, and renewal; who overcomes his own reluctance to re-enter Egypt and confront Pharaoh; who transforms, through that struggle, from a man of pure Emet who kills at the sight of injustice, into a leader who can bring Tzedek into the world. That transformation is Netzach. Then comes Hod: the left leg, Aaron's Sefirah, the site of Jacob's injury. Hod is gratitude (Hoda'ah) but specifically the gratitude that is only meaningful because you could have denied it. It is the light that is only visible because of the surrounding darkness. It's the fragile, turning light of Hanukkah in the depths of winter, when the tide just begins to shift. And that, Rav Hefter argues, is precisely the Kabbalistic meaning of Lag BaOmer. Rabbi Shimon Bar Yochai's story mirrors Moses's: the man who cannot survive in the world because his truth burns everything it touches. The cave. The emergence. The burning. The return. And finally, the second emergence — transformed, softened, capable of seeing light where before he could only see what needed to be destroyed. The day his students stopped dying is the day the darkness began to yield. That is Hod. That is Lag BaOmer. An episode that brings the abstract map of the Sefirot into vivid, embodied life just in time for the bonfire. ⏱️ Timestamps & Chapter Markers [00:00] — Recap: the body map of the Sefirot — arms, torso, and now the legs[00:27] — Tiferet as Emet: truth as the most accurate way of encountering reality[02:03] — "Lies have no legs" — how Netzach and Hod are the legs of Emet[03:00] — Netzach defined: victory, eternity, perseverance, and orchestration[03:56] — Moses as Netzach: forty years of perseverance, broken tablets, and the second set[05:40] — Moses in Midian: why he doesn't want to go back to Egypt — and what it takes to overcome that[07:25] — Emet becomes Tzedek: how truth gets transformed when it enters the world[08:30] — The Emet man who kills the Egyptian: pure truth without Hod is dangerous[10:10] — Hod defined: Hoda'ah, acknowledgment, gratitude — and why denial makes it meaningful[11:12] — Hod as darkness and the light that breaks through it[12:20] — Tiferet as symmetry (Da Vinci's Last Supper); Hod as the beauty of contrast[13:23] — "God beams" — the photographer's name for light breaking through storm clouds[13:38] — Hanukkah as Hod: the light at the turning of the dark[14:31] — Hod and Jacob's left thigh — why it's the limb that gets injured at the Jabbok[15:33] — Rabbi Shimon Bar Yochai as a mirror of Moses: the cave, the burning, the return[16:51] — Why his students were dying — and why they stopped on Lag BaOmer[17:09] — Lag BaOmer as Hod: the moment the light begins to break through[18:16] — Netzach and Hod together; and what integrates them — Yesod (next time) 🏫 About Beit Midrash Har'El Beit Midrash Har'El is the only Orthodox institution that grants Smicha (rabbinic ordination) to both men and women studying together. This series on Sefirat HaOmer is hosted by Alan Imar and led by Rav Herzl Hefter, Rosh Beit Midrash. Want to learn at Har'El or know someone who would be a good fit? Visit studyharel.org for more information on applying to next year's cohort.

7. 

   30 Apr 2026

   Sefirat HaOmer 5: The Exodus Was a Birth - Water, Blood, and the Hidden Meaning of the Omer

   What if the Exodus wasn't just a historical event — but a birth? In Episode 5 of the Beit Midrash Har'El Sefirat HaOmer series, Rav Herzl Hefter unfolds one of the most vivid and unexpected readings of the Omer period you'll ever encounter. The seven weeks between Pesach and Shavuot, he argues, are not simply a countdown to the giving of the Torah. They are a period of tum'ah and taharah — of gestation, emergence, and new life. The journey begins with the Zohar's well-known parallel between the Omer and the seven "clean days" a zavah must count before immersing in the mikveh. Rav Hefter takes that image further — all the way back to Parshat Tazria. After giving birth, a woman counts seven days of tum'ah, followed by thirty-three days of tohar, totaling forty days before she can enter the Mikdash. Forty weeks of pregnancy. Forty years in the desert. The number forty, Rav Hefter shows, is the Torah's language for gestation — and once you see it, you can't unsee it. The imagery compounds: the blood on the doorposts at Pesach. The splitting of the sea. The narrow, contracting passage of Mitzrayim — a name that literally means "the narrow place." This is not metaphor laid over history. It is the Torah's own symbolic vocabulary, drawn from the most primal human experience there is: being born. Rav Hefter then opens the lens even wider, tracing how the same birth narrative structures the entire Torah arguing that the Five Books of Moses are not a timeline but a symphony: the same essential story told again and again at different scales, in different voices, on different stages. Bereishit is birth. Shemot is birth again. Vayikra is birth again. And Sinai, far from being the destination, is itself just another stage in the gestation of B'nai Yisrael on their way to something larger still. This episode is a masterclass in Torah symbolism, ancient Near Eastern mythology, and the living meaning of the Omer. ⏱️ Timestamps & Chapter Markers [00:00] — The Zohar's parallel: the Omer as the seven clean days of a zavah[01:30] — Why tum'ah and taharah are not automatic — becoming pure is a process[04:35] — A new reading: the Omer as parallel to tum'at leidah — the impurity after childbirth[05:30] — Parshat Tazria and the math: seven days + thirty-three days = forty; forty years in the desert[06:44] — Shavuot as birth: the giving of the Torah as emergence from the womb[07:15] — Blood on the doorpost, the splitting of the sea, and the birth canal[08:10] — Mitzrayim as the evil mother: Tiamat, Mesopotamian creation myth, and the God who tears Egypt asunder[11:30] — Forty as the Torah's birth number: pregnancy, the desert, the mikveh[12:59] — The Exodus as reenactment of creation: dry land emerging from water[14:38] — Why does creation begin with water? Because it begins with birth[15:00] — The five or of Bereishit: five lights, five books — the Torah as a single unfolding[18:41] — The Torah is not a timeline but a symphony: the same story told at different scales[19:32] — Shemot as Bereishit again: Noah/Moshe, the flood/the Nile, Bavel/Egypt[20:54] — Vayikra as the story again: the Mishkan as creation, Tazria as birth[22:59] — The Omer as spiritual gestation; Sinai as one more stage, not the destination[23:19] — The forty years in the desert as the gestation that leads to Israel 🏫 About Beit Midrash Har'El Beit Midrash Har'El is the only Orthodox institution that grants Smicha (rabbinic ordination) to both men and women studying together. This series on Sefirat HaOmer is hosted by Alan Imar and led by Rav Herzl Hefter, Rosh Beit Midrash. Want to learn at Har'El or know someone who would be a good fit? Visit studyharel.org (studyharel.org) for more information on applying to next year's cohort. If this episode opened the Torah in a new way for you, please rate us on Spotify or Apple Podcasts — it helps others find the show. Subscribe wherever you listen so you never miss an episode.

8. 

   20 Apr 2026

   Sefirat HaOmer 4: Divine Plumbing: What the Sefirot Actually Are and Why They Matter

   Episode 4 of the Beit Midrash Har'el Sefirat HaOmer series is the most grounded and accessible yet. Responding to listener feedback, host Alan Imar and Rav Hefter set out to bring the conversation down to earth: What are the Sefirot? What's the difference between Kabbalah and Hasidut? And how does any of this actually connect to our lives? Rav Hefter answers by walking through the Ten Sefirot one by one — not as abstract theology, but as a living map of personality, creativity, and divine energy. The Sefirot, he explains, are not just "divine characteristics" in some cold philosophical sense. They are the dynamic, interacting, sometimes-conflicting forces that make up what Kabbalah dares to call God's personality. Chokhmah, the first flash of an idea — that aha moment that comes from nowhere. Binah, the womb of consciousness where the idea gestates. Hesed, the unconditional love that gives air even to murderers. Din/Gevurah, the restraint that makes love meaningful. And Tiferet, Da'at, Netzach, Hod, Yesod, and Malkhut. Along the way, Rav Hefter draws on the lives of Abraham and Isaac as living embodiments of Hesed and Gevurah, the names of God as encoded maps of the creative process, Jacob's wrestling match as a Kabbalistic drama, and — in a surprising moment — Arwen from Lord of the Rings to explain why unconditional love, by definition, can never be compelled. And the turn to Hasidut? When you stop asking what the Sefirot tell us about God and start asking what they reveal about you — your creativity, your impulse to give, your struggle to set boundaries — that's the shift from Kabbalah to Chassidut. Not psychologization. Phenomenology. This is Kabbalah for people who thought it wasn't for them. ⏱️ Timestamps & Chapter Markers [00:00] — The doctor and the clinic: introducing Tzimtzum (restraint as love) without naming it yet[01:56] — Listener feedback: bringing Kabbalah down to earth[03:41] — What are the Sefirot? God's personality vs. the Maimonidean "unmoved mover"[05:38] — Via negativa: Maimonides, Shankara, and the problem of saying "God exists"[11:32] — Why humans need something they can relate to: ancient weather gods and the bridge between heaven and earth[15:59] — The Sefirot as dynamic, interacting divine forces — God is complicated[17:13] — Walking through the Sefirot: Chokhmah, Binah, Da'at, Hesed, Gevurah, Tiferet[20:21] — Multiple symbol systems: biblical figures, body parts, God's names — all pointing to the same map[22:45] — Jacob's wrestling match and why his thigh (Hod) is the limb that gets injured[25:19] — The Sefirot as a bridge from the infinite to the finite[29:31] — Your creative process is the Sefirot: where ideas come from and why that matters[33:01] — Chokhmah as creation ex nihilo: the idea that pops from nowhere[36:01] — Binah as gestation: from a seminal idea to a formed concept[38:25] — God's name (Yud-Heh-Vav-Heh) as a map of creation and consciousness[41:15] — Arwen and Aragorn: why unconditional love must be freely given — and what that has to do with El and Hesed[46:43] — Kabbalah vs. Hasidut: "divine plumbing" vs. the interiorization of the Sefirot[48:01] — Hesed and Din: why God gives air to mass murderers — and why Din makes Hesed real[50:49] — The unity beneath the Sefirot: there is really only one harmony[51:22] — Abraham as pure Hesed; Isaac's corrective — and what it means for how we give 🏫 About Beit Midrash Har'el Beit Midrash Har'el is the only Orthodox institution that grants Smicha (rabbinic ordination) to both men and women studying together. This seven-part series on Sefirat HaOmer is hosted by Alan Imar and led by Rav Herzl Hefter, Rosh Beit Midrash. If this episode sparked something for you, please rate us on Spotify or Apple Podcasts — it helps others who are searching for exactly this conversation find us. Subscribe wherever you get your podcasts so you never miss an episode. 🔗 Listen, Rate & Subscribe

9. 

   17 Apr 2026

   Sefirat HaOmer 3+: The Unedited Bonus Content - Sefer Habahir, etc.

   This is the raw, unedited bonus companion to Episode 3 of the Beit Midrash Har'el Sefirat HaOmer series — released because the conversation ran long and every moment was too good to cut. Source Sheet: https://voices.sefaria.org/sheets/718535?lang=bi In this bonus episode, Rav Herzl Hefter and host Alan Imar go deeper into two extraordinary threads that the main episode introduced: the radical anthropomorphism of early Kabbalistic literature, and the nature of language itself as a theological question. Rav Hefter opens with the Sefer HaBahir — one of the earliest Kabbalistic texts, from 13th-century Spain, and quoted approvingly by the Ramban (Nachmanides) — which describes seven holy forms that God and human beings share in parallel: legs, arms, a torso, a head, and more. This isn't poetic license. The Sefer HaBahir doubles down: yes, God has a tzela (a rib or side), just as the Mishkan has a tzela. The human body, the Tabernacle, and the divine form are all mirrors of one another — a claim with profound implications for how we understand B'Tzelem Elohim, being created in the image of God. Then the conversation takes turn toward language itself. Drawing on the Sha'are Orah. Rav Hefter unpacks the Hebrew distinction between Safa (lip/external speech) and Lashon (tongue/internal speech). It's a distinction that cuts to the heart of what Lashon HaKodesh, the holy tongue, actually means — and why the builders of the Tower of Babel were using language as a tool of manipulation rather than connection. Alan draws the thread to George Orwell's Politics of the English Language and to modern concerns about AI eroding our relationship with words — and Rav Hefter connects it all back to the Kabbalistic insight that language precedes content: before you can say anything about God, you have to understand what it means to say anything at all. Raw, unscripted, and full of unexpected depth, this bonus episode is essential for anyone who wants the full picture. ⏱️ Timestamps & Chapter Markers [00:00] — Sefer HaBahir: the seven holy forms shared by God and human beings[02:00] — The six parts of the male form + woman as the seventh — a profound anthropomorphism[03:30] — Does God have a tzela (rib)? The Sefer HaBahir says: yes[04:30] — The Mishkan, the human body, and the divine form as three parallel structures[06:00] — The Sefer HaBahir's self-awareness: not metaphor, but a theological claim[06:42] — Introducing Sha'are Orah: a Kabbalistic lexicon that asks "what does language mean?"[07:38] — Alan: George Orwell, AI, and the corruption of language[08:30] — Safa vs. Lashon: lip service vs. the tongue as quill of the heart[09:30] — The Tower of Babel as a story about language weaponized for control[09:50] — Back to the fundamental question: what is the nature of language itself? 🏫 About Beit Midrash Har'el Beit Midrash Har'el is the only Orthodox institution that grants Smicha (rabbinic ordination) to both men and women studying together. This seven-part series on Sefirat HaOmer is hosted by Alan Imar and led by Rav Herzl Hefter, Rosh Beit Midrash. This episode is the unedited bonus companion to Episode 3. Listen to the main episode first for full context. Enjoying the series? Please rate us on Spotify or Apple Podcasts — it helps others discover the show. Subscribe wherever you get your podcasts so you never miss an episode or a bonus drop. 🔗 Listen, Rate & Subscribe

10. 

    12 Apr 2026

    Sefirat HaOmer 3: Reframing Kabbalah and Chasidut

    What does it mean to say God is merciful? What does it mean to say Abraham is Hesed? And what does any of this have to do with counting the Omer? In Episode 3 of the Beit Midrash Har'el Sefirat HaOmer series, host Alan Imar and Rosh Beit Midrash Rav Herzl Hefter open the door to Jewish mysticism. Rav Hefter starts with a surprising entry point: Maimonides (Rambam). By looking at how the Rambam quietly but deliberately rewrites two key Talmudic passages — one about Hallel on Rosh Hashanah, one about imitating God — we see the fault line between a philosophical tradition that neutralizes anthropomorphism and a Kabbalistic tradition that embraces it. Neither is naïve. Neither is for children. Drawing on Rabbi Yosef Gikatilla's 13th-century Kabbalistic lexicon Sha'are Orah, Rav Hefter introduces the concept of divine simanim (symbols or signs) explaining why describing God as having "hands" or "eyes" or attributes like Hesed and Gevurah is not merely homiletical. This episode is essential listening for anyone curious about Kabbalah, the meaning of the Omer countdown, or the great debate within Jewish thought between rationalism and mysticism. Source Sheet: https://voices.sefaria.org/sheets/718535?lang=bi (https://voices.sefaria.org/sheets/718535?lang=bi) 🏫 About Beit Midrash Har'el Beit Midrash Har'el is the only Orthodox institution that grants Semicha (rabbinic ordination) to both men and women studying together. Applications are now open for next year's cohort. Interested in joining? Go to studyharel.org (studyharel.org) for more information. ⏱️ TIME STAMPS [00:00] — Introduction & bonus episode announcement[01:39] — Setting the stage: Sefirot in the Siddur and the anxiety of the Omer[02:27] — Why start with the Rambam? Contradistinction as a teaching tool[03:30] — The Talmud on Hallel and Rosh Hashanah: God as King with open ledgers[06:40] — How Maimonides quietly rewrites the Talmud — and why it matters[09:00] — The mitzvah of imitating God: Ma Hu vs. Nikra — a subtle but seismic shift[11:38] — Are anthropomorphisms childish? Or is that assumption wrong?[14:15] — Tying it back to the Omer: Hesed, Gevurah, and the Sefirot[15:30] — Introducing Sha'are Orah by Rabbi Yosef Gikatilla[17:00] — The mystery of language: How a name points to a person[19:00] — DNA as a metaphor for divine symbols; Abraham as Hesed[21:28] — Summary: Kabbalah's intimate conception of God — broader than we were taught

11. 

    7 Apr 2026

    Sefirat HaOmer 2: The Stories We Tell

    In the second episode of our seven-part series on Sefirat HaOmer, we continue our discussion from the first episode: What does it mean to count the Omer — and why does this period of the Jewish calendar feel so charged and uncertain? Rav Herzl Hefter and Alan Imar explore the deeper significance of Sefirat HaOmer, unpacking why the stories we tell about hazardous transitions aren't merely historical records, but reflections of our most fundamental human experiences. Drawing on the wisdom of the Baal Shem Tov, Rav Hefter tackles a question as old as skepticism itself: does it matter whether a miracle "actually happened"? The answer may surprise you. Along the way, the conversation touches on agriculture, the Lion King, Rabbi Akiva, and what it means that the Jewish people chose to begin their national story not with conquest or glory — but with slavery. A rich, thought-provoking conversation about consciousness, meaning-making, and how counting our days can transform us. Beit Midrash Har'El trains rabbis — men and women — who bring depth and vision to the communities they serve. Learn more at studyharel.org.

12. 

    31 Mar 2026

    Sefirat HaOmer 1: The Vulnerability of Transition

    In the inaugural episode of our seven-part series on the Sefirat HaOmer, first-year student Alan Imar and Rav Herzl Hefter, founder of Beit Midrash Har’el, discuss the meaning and message behind the omer, providing a timely message for a world—and a nation—currently standing in a place of profound transition. Highlights: The Paradox of the Omer: Why did a period originally celebrated as a "semi-festive" transition—likened by the Ramban to the intermediate days of a long festival—become a season of mourning? The Wisdom of the Mei HaShiloach: Rav Hefter introduces us to the radical Polish Hasidic tradition of the Izhbitzer Rebbe. We explore the "Polish Revolution" in Hasidism, including the fascinating, Latin-reading pharmacist-turned-master, Rav Simcha Bunim of Peshischa. Power Without Restraint: Rav Hefter discusses the inherent danger of having political and personal power before the "restraint" of law is established. Rerooting Through the Sefirot: An introduction to how the daily counting serves as an antidote to "going with the flow," forcing us to be alert and to refine our internal attributes (Middot) like Chesed (unconditional love) and Gevurah (restraint). Learn More: To find out more about our unique community of learning or to apply for our next cohort, visit studyharel.org (http://studyharel.org). KEY TEXT: MEI HASHILOACH ספר מי השלוח ח"א - פרשת אמור וספרתם לכם ממחרת השבת. ענין ספירה היא ביען כי זה הזמן מפסח עד שבועות צריך שמירה כמ"ש שבועות חוקות קציר ישמור לנו (ירמיה ה', כ"ד), ואיתא (בגמ') [ויקרא רבה פרשה כ"ח, ג'] ישמור לנו מרוחות רעות ומטללים רעים, כי זמן ההוא צריך שמירה מרוחות רעות ומטללים רעים, לכן צוה לנו הש"י לספור ולצפה מיום ליום על זמן מתן תורתינו ונהיה שומרי מצוה, ושומר מצוה לא ידע דבר רע ועי"ז אנו זוכין להנצל [י]:

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Does not typically book guests

Based on episode analysis; this does not confirm that the show is currently accepting guests.