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Hope you're doing well dear rabbi. When I read the Chumash with a commentary, I see that rabbis have machloket all the time and they seem to 'guess' things, as if they're not 100% sure on what they're talking about. For instance; Rav A says "Oh, Jacob did this because of x", and Rav B says, "No, that's not the case. He did it because of y." Now, this is an historical event we're talking about. Both of them can't be right at the same time. For instance: Artscroll Chumash page 187: "Why Deborah was with Jacob at this point is the subject of another dispute between Rashi and Ramban. Rashi cites R' Moshe HaDarshan who states that she was the nurse Laban had given to Rebecca when she left to mary Isaac. (24:59). Rebecca — not knowing that Jacob was on the way — had sent Deborah to Haran to tell him that it was finally safe for him to return home, but the aged nurse died on the way home. Ramban maintains that it is unlikely that Rebecca would have sent an elderly woman on such a strenuous trip. He suggests that Deborah had returned to Paddan-aram after Rebecca's marriage, but when Jacob left Laban, he took Deborah with him, so that in tribute to his mother Rebecca, he would support her childhood nurse in her old age." end quote. One of them is 100% wrong, no? So how am I going to trust the wrong side on everything else he says from that point on? And I've seen many times Rashi admit "I don't know what this means". True, on some halachic issues they both can be right at the same time. But history is history. And it's not like secular history. We're not really sure what Napoleon did back in the day but we MUST be sure what patriarch Jacob A"H did. Don't Jews have the best mesorah in the world? An unbroken chain from Har Sinai? If yes, why isn't everything crystal clear? Thank you

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Yirmiyah 31:31 declares a new covenant instituted with Yisrael and Yehuda. The old covenant is nullified. Does that include the 613 mitzvahs?

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Hi Rabbi, Can you tell me what Mesachta and Daf number they are learning in Daf Yomi? Also what is the next Mesachta?

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Hi. I'm working with a friend's son on his bar mitzah dvar torah for parshat Emor. In Perek 24 pasuk 18, it says "One who kills a beast shall make restitution for it: life for life. " (the translation is taken from Sefaria.org). This pasuk follows the story about the half-Egyptian/half-Israelite who blasphemes and is then stoned by the community. In the verses nearby we read about a life for a life, an eye for an eye, a tooth for a tooth. Then we read again that if an animal's life is taken restitution is made. Here's my question (and I didn't see anything in the commentary that addresses it). These two verses don't say that these animals who were killed belonged to anyone. Is that strictly implied? Or do we take it literally, that some kind of restitution must be made if we kill any animal? What if it's an animal that lives freely in the wild, that we kill intentionally or accidentally? Is some kind of restitution due for even an ownerless animal? If yes, how or to whom does one make that restitution? Thank you for your help.

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Dear Rabbi, I found a prophecy in Isaiah that I thought might be speaking about the recent return of the Jews from Britain and the English Empire. The verse says, “For the isles will hope for Me, and the ships… to bring your sons from afar, their silver and their gold with them, in the name of the Lord your God and for the Holy One of Israel, for He has glorified you.” (60:9) It seems to me that this refers to the return of the Jewish people to their homeland "Israel" by ships and would be about their return after 1948. And it seems to me that the "isle" in this verse is "Britain." Britain is an isle and I am not aware of the Jewish people ever returning to their homeland in ships from any other nation. Am I on to something, Rabbi? Thanks!

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Isaish 60:9-10 Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee. 10 And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. Is the "isle" in this verse "Britian" aka "Tarshis"? If this refers to the return of the Jewish people to their homeland "israel" by "ships" wouldn't this be referencing their return after 1948? Britain is an isle so in past history did the Jewish people ever return to their home in ships from any other nation?

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Greetings,   I was working with a man years ago in NJ, and he was Jewish. We talked often about our faith, I myself a Catholic. Once we were talking about Isaiah and I mentioned how we used this book as a prophesy for Jesus. He told me once that they didn't delve into the book of Isaiah and I was wondering if I misunderstood.

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Dear Rabbi, I was learning in school about the ancient Code of Hammurabi, the 6th King of Babylon. He wrote that an eye for an eye is a literal legal penalty. What does the Torah say about this case? Thanks.