Dilemmas On Screen: A Jewish Perspective

Dilemmas On Screen

We take ambiguous moral situations in popular fictional movies and TV shows and analyze them from a Torah lens. We explore a range of issues that come up and examine them from a Jewish point of view. For example, can someone be so evil that there’s a point of no return? Do the ends justify the means, either on a personal or societal level? Are we allowed to take revenge? How about pranking someone? Are we allowed to steal from the rich to give to the poor? The analysis will cover the dilemma from both a philosophical and legal perspective.

  1. JAN 30

    [Nobody Wants This] Intermarriage - What ARE Jewish Values? (With Rabbi Moshe Friedman)

    In this follow-up episode to our Nobody Wants This discussion on intermarriage, we “double-click” on a listener question we didn’t fully unpack last time: what ARE Jewish values — and how do they differ from the broader Western values most of us grow up with today?  We move beyond surface-level differences like holidays or synagogue vs. church and explore deeper theological ideas and how these ideas may manifest themselves culturally. From Judaism’s love of argument and debate (rooted in Torah and Talmud) to its radical view that the physical world—food, work, money, pleasure—can be a path to holiness rather than an obstacle, we examine how Jewish ideas filter down into everyday behavior, humor, ambition, and even a readiness to challenge authority. The conversation also tackles big questions head-on: • Why Jews argue—and why that’s a feature, not a bug • Why food, wine, and physical enjoyment play such a central role in Jewish life • How Judaism differs from other religions in its relationship to politics, economics, and the material world • What “chosen people” actually means (hint: responsibility, not superiority) • Why being commanded can be spiritually greater than acting purely on instinct Along the way, we draw on biblical stories, Talmudic principles, pop culture (from Meet the Parents to Harry Potter), and personal anecdotes to show how these values still show up today—sometimes in ways people don’t even realize. If you’ve ever wondered whether intermarriage creates real value conflicts—or whether those conflicts run deeper than December decorations—this episode gets to the core of it. I am excited to bring back Rabbi Moshe Friedman on the podcast. He formerly joined us for our first episode released, Harry Potter, and whether Harry owes a debt of gratitude to the Dursleys, despite their mistreatment, in addition to our more recent episode on The Avengers: Was Thanos Right? Do the Ends Justify the Means? Rabbi Friedman is a Jewish educator, musician, spoken word artist, video essayist, and author.  He has spoken and performed for audiences around the world, and continues to explore innovative ways of spreading Jewish wisdom through art, music, and media.  You can find his work at rav-mo.com and on his YouTube channel "Mensch Sense" at https://www.youtube.com/@menschsense1.  If you enjoy this podcast, please leave us a review and share with your friends. We also welcome comments and reviews with suggestions for future episode ideas as we continue to dissect moral dilemmas in the biggest movies and TV shows out there, all from a Jewish perspective.

    1h 5m
  2. JAN 1

    [Nobody Wants This] Intermarriage (With Rabbi Rick Fox)

    In this episode, we welcome back Rabbi Rick Fox to discuss Nobody Wants This, the Netflix rom-com that sneaks a very real Jewish dilemma into what looks like a light, funny love story. The show follows Joanne, a non-Jewish woman, and Noah, a Reform rabbi, who fall for each other and quickly realize that their relationship raises some uncomfortable questions neither of them can ignore. We dig into the core issue the series keeps circling: intermarriage. The series follows Joanne, a non-Jewish woman, and Noah, a rabbi, as they fall for each other—only to realize that love alone doesn’t resolve the deep religious, cultural, and communal tensions their relationship creates. We look at Noah’s tension as a Reform rabbi who’s trying to be honest about who he is and what he represents, and Joanne’s parallel struggle—whether conversion is something she truly wants, or whether pretending it doesn’t make her uncomfortable is already a problem. Along the way, we talk about what Judaism can bend on, what it can’t, and why these questions still hit so close to home for so many people.    Here are a few questions we’d like answered: Well, let’s get it out of the way - intermarriage. Good, great, grand, wonderful? Or disaster, spiritual annihilation? Bring it on. What’s so bad about it? Judaism does value change. Judaism changes. We adapt. That’s how we’ve survived. So what’s so wrong with this? Why can’t Judaism change and just allow this to happen? Regarding conversion:  there is something authentic about Joanne being real. She doesn’t know that she wants to convert, and she is willing to break off the relationship for her.  Similarly, Noah does say, “I don’t want to be the person who’s asking you to be someone different.” Is it wrong because the kids won’t be Jewish? What’s the source for the mother determining Jewish kids, anyway? Seriously, though - would this be better if it was a non-Jewish boy marrying a Jewish girl? The kids will be Jewish!   I am excited to welcome Rabbi Rick Fox back to the podcast as he joins us on this episode to answer our questions. Rabbi Fox formerly joined us twice. First, to discuss the Matrix, and what the Torah approach is to taking the blue pill or the red pill. Second, to discuss Pulp Fiction and the Jewish perspective on the events in our lives, whether it is Divine intervention or luck. Rabbi Fox is the Executive Director of MEOR Penn, which is a Jewish outreach organization, servicing the Jewish community at the University of Pennsylvania as a campus chaplain, educator and mentor. A graduate of the Wharton School of Business at Penn with a minor in music. Rabbi Fox began his career in marketing consulting even as he remained an avid musician. While on sabbatical in Israel, Rabbi Fox developed a passion for Jewish education, eventually returning to teach Jewish students at his alma mater in 2015. Rabbi Fox resides in Philadelphia with his wife and four children. His wife, Rivkah Fox, is an active shadchanit i.e. matchmaker and founder of BlindFate, a dating platform for Jews all over the world. You can find Rabbi Rick Fox online on his podcast, “So, What Does Judaism Say About..?”, which is available on Spotify, Apple Podcasts and Amazon, and on Instagram @rabbirickfox. You can find his wife Rivkah Fox on Instagram @rivkahfox. If you enjoy this episode, please leave us a five star review, share it with your friends, and hit follow! That’s the best way to grow our following, and feel free to leave a movie suggestion and dilemma in the comments. We’d love to hear from you.   Rabbi Rick Fox: https://www.instagram.com/rabbirickfox/ Rivkah Fox: https://www.instagram.com/rivkahfox/ Spotify: https://open.spotify.com/show/3Skgi4px0z692jdlwSeiRz Apple Podcast: https://podcasts.apple.com/us/podcast/so-what-does-judaism-say-about/id1632137067 Amazon Music: https://music.amazon.com/podcasts/66b36dd4-0052-40a4-b3c4-40241ed7616e/so-what-does-judaism-say-about

    51 min
  3. 11/30/2025

    [The Office] Jim’s Pranks on Dwight — Fun and Games or Crossing a Line? (With Rabbi Yechezkel Freundlich)

    In this episode, join Rabbi Yechezkel Freundlich and I as we dig into the world of The Office and explore the ethics of pranking. Jim’s elaborate schemes on Dwight are some of the most iconic moments in the show — but are they actually okay? What’s the Torah’s view on pranking people in general? Is it just a wholesome way of getting a laugh? Or is this just bullying, albeit orchestrated by a charming bully on an adult dork - and if so, can pranking ever be a positive form of behavior? Can pranking build camaraderie and strengthen a team? The Office is set in the small city of Scranton, Pennsylvania, and centers around characters working for Dunder Mifflin, a company that sells paper. The company has multiple branches, but we’re mostly focused on the Scranton branch. There are probably about a dozen characters in Scranton, which includes the manager, secretary, salesmen, accountants.  Two of these characters are Jim Halpert and Dwight Schrute, both members of the sales staff. Jim is funny, charming, and easygoing; Dwight is intense, literal, and entirely devoted to rules, procedures, and duty. Their dynamic — and especially Jim’s pranks at Dwight’s expense — becomes a defining element of the show. Pam Beesly, the receptionist (who Jim later marries), often joins the fun.  Over the course of the series, we see a wide range of pranks: - Jim gift-wraps Dwight’s desk, chair, and office supplies. - Jim sends “Future Dwight” faxes warning Dwight of poisoned coffee, causing Dwight to slap a coworker’s mug out of his hands. - Dwight files formal complaints about everyone calling him “Dwayne,” a bloody glove appearing in his drawer, and hitting himself with his phone after Jim gradually weighted it with nickels, and then removed all of the nickels in one shot. Jim becomes the victim of a long con when Dwight teams up with a coworker who loves meatballs, turning the tables on Jim for an entire week. This leads us into the following questions: What’s the Torah’s general view of pranks? Positives, negatives, and why? Go through each prank – what are the issues in each? Dwight getting revenge – can a person start pranking back? Or should he take the high road? When does a prank go from being a friendly joke, to just being mean? What’s the difference between pranking and playing a computer game for teambuilding purposes? When is a prank just a cute way of leading in to a delightful surprise? (the wedding) I am excited to welcome Rabbi Yechezkel Freundlich to this episode to answer our questions. Rabbi Freundlich serves as the Senior Rabbi of Congregation Beth Sholom in Lawrence, New York. Rabbi Freundlich received his Semicha in 2005 from Baltimore’s Ner Israel Rabbinical College, where he also earned a Masters of Talmudic Law. He holds a Bachelor of Arts in Psychology from the University of Maryland (1998), and a Master of Science Degree in Professional Counseling from Georgia State University (2006). With his warm smile and engaging personality, Rabbi Freundlich has established himself as a master builder of relationships, accessible and available both for personal or halachik counseling. Utilizing his counseling background, he has been involved in sensitive community issues.   Another passion of his is teaching. Beyond the traditional high school classroom where Rabbi Freundlich has taught for many years, Rabbi Freundlich utilizes various models to connect with a wide range of people of varied backgrounds, ages and education, such as formal sermons or a lecture series, a marriage and parenting workshop, or even through on-line videos and podcasts. Together with his wife Rifki, the Freundlichs are parents to seven children. Rabbi Freundlich can be contacted by emailing rabbifreundlich@bethsholomlawrence.org. You can also listen to Rabbi Freundlich on his synagogue's podcast, The Congregation Beth Sholom Podcast, links below. Apple Podcast: https://podcasts.apple.com/ca/podcast/congregation-beth-sholom-rabbi-yechezkel-freundlich/id1642970440  Spotify: https://open.spotify.com/show/6wb3l2ezvlWnLfgsukZFij?si=82431809dec04ad4&nd=1&dlsi=fa603ed493b6469a

    53 min
  4. 10/29/2025

    [Avengers: Infinity War] Was Thanos Right? Do the Ends Justify the Means? (With Rabbi Moshe Friedman)

    In this episode, join Rabbi Moshe Friedman (a.k.a. "Rav Mo") in addressing the shocking twist at the end of Avengers: Infinity War - Thanos succeeds. Equipped with the Infinity Stones, Thanos snaps his fingers and wipes out half of all life across the universe. Thanos did this to spare the remaining half what he understood was certain doom. Was Thanos right? In confronting this question, Rav Mo and I address a question, perhaps THE question, that has bothered humanity for centuries, even millennia: can the ends justify the means?  As a quick overview, the Avengers are a series of movies about a team of superheroes that defend humanity from those who intend to inflict harm on the human race. Avengers: Infinity War introduces Thanos, a powerful being seeking to collect all six Infinity Stones. Once combined, the stones gives him incredible power. Thanos’s stated goal is to wipe out half of all living beings in the universe to restore “balance.” His motivation stems from his home planet, Titan, which collapsed due to overpopulation and resource exhaustion. Thanos claims his plan is merciful and random — sparing future generations from suffering and starvation. The Avengers unite in their attempts to stop Thanos from wiping out half of all living beings. What makes Thanos so compelling as a villain is that he is not doing this for evil reasons - his motivations are to help people, to do good for others. As previously noted, Thanos recounts Titan’s downfall and frames his plan as an act of mercy. He claims the universe’s resources are finite and overpopulation will cause universal extinction. He insists the solution must be random, impartial, and absolute. No favoring the elite, the rich, the powerful. Thanos even goes so far as to put his own skin in the game - he learns that to obtain one of the six Infinity Stones, he must sacrifice someone he loves. Despite shedding tears, he kills his daughter Gamora, and in doing so shows the depth of his conviction. The film frames this as both a tragedy and as proof that he believes in his cause. After acquiring all six stones, and even being dealt what well could be a death blow, Thanos snaps his fingers, erasing half of all life. He then retreats to a quiet planet to watch the sunrise, seemingly at peace. He destroys the stones, giving up the extraordinary power they bestow, because he doesn’t want his decision to be reversed.    Here are a few questions we’d like answered: In Torah thinking, how do we approach Thanos’ decision? Specifically, are we allowed to kill some people to save others? More broadly - do we believe that the ends justify the means? If the means are evil, but the result is good, what’s the Jewish perspective? Thanos clearly believed in what he was doing. He was willing to sacrifice his daughter - whom he loved. He wasn’t some evil madman cackling as he went along, ruining everyones lives out of spite. He did what he thought was necessary to HELP humanity. Does that mitigate the evil of his actions? Speaking of mitigating circumstances - he destroyed the infinity stones after he accomplished his mission. There is a saying - power corrupts, and absolute power corrupts absolutely. What does that say about his intentions if he clearly was not corrupted. He did what he did purely for the sake of what he thought was correct! Speaking of these two mitigating circumstances - is Thanos more dangerous because he genuinely believes he’s right? That, in a way, is scarier than an evil person knowing he’s evil. Here, Thanos genuinely believe in what he’s doing. Does this make it more terrifying and worthy of condemnation, or does this mitigate his evil?   I am excited to bring back Rabbi Moshe Friedman on the podcast. He formerly joined us for our first episode released, Harry Potter, and whether Harry owes a debt of gratitude to the Dursleys, despite their mistreatment. Rabbi Friedman is a Jewish educator, musician, spoken word artist, video essayist, and author.  He has spoken and performed for audiences around the world, and continues to explore innovative ways of spreading Jewish wisdom through art, music, and media.  You can find his work at rav-mo.com and on his YouTube channel "Mensch Sense" at https://www.youtube.com/@menschsense1.  If you enjoy this podcast, please leave us a review and share with your friends. We also welcome comments and reviews with suggestions for future episode ideas as we continue to dissect moral dilemmas in the biggest movies and TV shows out there, all from a Jewish perspective.

    1h 17m
  5. 09/21/2025

    [Pulp Fiction] Miracle, or luck? "Don't blow this off. What just happened here was a miracle!" "Chill, Jules, this stuff happens." (With Rabbi Rick Fox)

    In this episode, join Rabbi Rick Fox and I in unraveling one of the most common questions we encounter on an even daily basis: is Gd actively involved in our lives? Are things that happen to us coincidence, or purposefully orchestrated by our Creator? “We got lucky” v. “What happened here was a miracle and I want you to acknowledge it!” Who’s right, Vincent (Travolta) or Jules (Samuel L. Jackson)? As a quick overview: Pulp Fiction (1994) is a nonlinear crime film directed by Quentin Tarantino. In one segment, hitmen Jules and Vincent go to retrieve a briefcase for their boss, Marsellus Wallace. After killing a man named Brett and Brett’s friend, they’re unexpectedly shot at by another friend who was hiding in the bathroom. The gun is fired multiple times at close range… but not one bullet hits Jules or Vincent. They both look at each other in shock and then kill the guy.  Jules looks at the wall behind him, and sees a bunch of bullet holes exactly where he was. Jules and Vincent then argue over whether it was a miracle. After the shooter misses all his shots, Jules insists it was “divine intervention.” Vincent casually brushes it off, calling it luck. Things like “Chill, Jules, this stuff happens” Jules cannot accept this. Among the things he says in response are, “Wrong, wrong, this stuff doesn’t just happen. Don’t blow this off. We should be dead. This was a miracle and I want you to acknowledge it.” Jules becomes convinced this was a sign from God and decides to retire from his life of crime. Vincent mocks this, refusing to change. He doesn’t care and shrugs it off. Later in the film, Vincent is killed — while Jules, having “walked the Earth,” survives. With that, we have a few questions we’d like answered: Was it a miracle — or did they just get lucky? What’s the difference, anyway? From a Torah perspective, what distinguishes a miracle from a coincidence? The Torah has examples of people interpreting events as signs — but it can go either way - sometimes it’s positive. But we do have a prohibition against being menachesh, or superstitious, or taking omens seriously. So where’s the line between seeing Hashem’s hand in events, versus reading too much into events? If I miss my bus, is it because G-d willed it, or because I should have gotten there a little earlier? What’s the Torah view on being shaken by life events? Are we expected to change only from trauma, or also from noticing small divine patterns? Is belief in miracles inherently irrational — or can it be a form of wisdom? We can certainly see how the bathroom guy missing from point blank range with a huge handgun was a miracle for Jules and Vincent. Their lives were saved - but that miracle cost the bathroom guy his life. How do we respond to that? That miracle was great for the hit men and a disaster for the shooter. So, firstly: why would a murderer merit a miracle? Secondly, it doesn’t seem fair that the miracle came at the expense of another man’s life! How does the Torah handle that?   I am excited to welcome Rabbi Rick Fox back to the podcast as he joins us on this episode to answer our questions. Rabbi Fox formerly joined us to discuss the Matrix, and what the Torah approach is to taking the blue pill or the red pill. Rabbi Fox is the Executive Director of MEOR Penn, which is a Jewish outreach organization, servicing the Jewish community at the University of Pennsylvania as a campus chaplain, educator and mentor. A graduate of the Wharton School of Business at Penn with a minor in music. Rabbi Fox began his career in marketing consulting even as he remained an avid musician. While on sabbatical in Israel, Rabbi Fox developed a passion for Jewish education, eventually returning to teach Jewish students at his alma mater in 2015. Rabbi Fox resides in Philadelphia with his wife and four children. His wife, Rivkah Fox, is an active shadchanit i.e. matchmaker and founder of BlindFate, a dating platform for Jews all over the world. You can find Rabbi Rick Fox online on his podcast, “So, What Does Judaism Say About..?”, which is available on Spotify, Apple Podcasts and Amazon, and on Instagram @rabbirickfox. You can find his wife Rivkah Fox on Instagram @rivkahfox. If you enjoy this episode, please leave us a five star review, share it with your friends, and hit follow! That’s the best way to grow our following, and feel free to leave a movie suggestion and dilemma in the comments. We’d love to hear from you.   Rabbi Rick Fox: https://www.instagram.com/rabbirickfox/ Rivkah Fox: https://www.instagram.com/rivkahfox/ Spotify: https://open.spotify.com/show/3Skgi4px0z692jdlwSeiRz Apple Podcast: https://podcasts.apple.com/us/podcast/so-what-does-judaism-say-about/id1632137067 Amazon Music: https://music.amazon.com/podcasts/66b36dd4-0052-40a4-b3c4-40241ed7616e/so-what-does-judaism-say-about

    53 min
  6. 08/31/2025

    [Whiplash] Pushing to Greatness or Pushing Too Far? (With Rabbi Yoni Ganger)

    Join Rabbi Ganger and I in exploring the movie Whiplash and how far we can push our students, children - and ourselves - in pursuing our path to greatness. Was Terrence Fletcher a visionary mentor or an abusive tyrant? Whiplash follows Andrew Neiman is a 19-year-old jazz drummer at the elite Shaffer Conservatory, the best music school in the country. He is invited to join the top studio band led by Terence Fletcher, a highly respected but notoriously abusive conductor. Neiman is driven to be “one of the greats” and is confronted with Fletcher’s brutal teaching methods. Fletcher throws chairs at Neiman, insults him , and emotionally manipulates him — all in the name of pushing Neiman, and the other students, beyond what they think is possible. Andrew’s hands bleed, his relationships fall apart, and still he keeps drumming, determined to meet Fletcher’s impossible standards. But at what cost? Did Fletcher’s cruelty unlock Andrew’s genius, or did it cross a moral line that no goal can justify? In this episode, we explore the core dilemmas the film raises: Does Judaism endorse harsh teaching methods in pursuit of excellence? Is there a place in Torah or Jewish tradition for pushing students so hard they suffer, physically or emotionally, for their craft or their learning? Is it ethical for a teacher to manipulate students — even lie to them — if it produces greatness? Does fostering intense competition strengthen people, or does it warp them? And when ambition collides with love, who’s right — the dreamer who sacrifices everything, or the partner who might eventually resent coming second place to their spouse's goals? To tackle these questions, I am excited to welcome back Rabbi Yoni Ganger to this episode to answer our questions. Rabbi Ganger has lived in Boston with his family for the last 11 years working on the Harvard campus as the program director of MEOR, a Jewish outreach organization. He also runs the MEOR BOSTON Jewish Young Professional program. In addition to Jewish education, Rabbi Ganger works as a therapist at the Center for Anxiety, a private practice therapy group with several offices in the Northeast that specializes in treating a wide variety of mental health issues using evidence-based treatments. Rabbi Ganger aims to weave psychology with Jewish wisdom both on campus and in his practice in order to best serve both his students and his clients. Rabbi Ganger also has two of his own podcasts: Realizing Potential and MEOR Mastery covering the basics of everyday Jewish life. Please reach out at yganger@meor.org for any questions about Judaism, Psychology, or Lord of the Rings.  MEOR Mastery: https://podcasts.apple.com/us/podcast/meor-mastery-master-the-basics-of-jewish-practice/id1799495092 Realizing Potential Podcast: https://open.spotify.com/show/41WAyzvlRt4kK6GbyFgiKW

    57 min
  7. 07/23/2025

    [Lord of the Rings] Frodo or Sam - Who's The Bigger Hero? (With Rabbi Menachem Siderson)

    Join R. Siderson for the classic question: who's the bigger hero, Frodo or Sam? A deeper look into what Judaism views as heroism. The Lord of the Rings follows Frodo, a hobbit who inherits a magical ring that turns out to be the One Ring, which was created by the Dark Lord Sauron to control Middle-earth. The only way to destroy the Ring is to bring it deep into Sauron’s territory, Mordor, and cast it into the fires of Mount Doom. Frodo volunteers for the mission and is joined by a fellowship to help him get to Mordor, including three other hobbits. One of those hobbits is Sam, who was Frodo’s gardener and who gets looped into the journey by accident. Eventually, at the end of the first movie, Frodo continues the journey alone. Sam, however, insists on joining Frodo. Frodo and Sam set out to Mordor together. Along the way, they’re hunted by Gollum, who had possessed the Ring for centuries. Gollum is  corrupted by the Ring, and wants it back very badly. Sam rescues Frodo a few times throughout the journey, including from Shelob (a giant spider), from orcs who capture Frodo and, most poignantly, on Mt Doom itself, where Sam says “I can’t carry it [i.e., the Ring] for you, but I can carry you!” And he picks Frodo up and walks up the mountain. Frodo and Sam make it to Mt. Doom, and stand in front of the lava. It’s the perfect opportunity to throw the Ring in. Frodo, who had been succumbing to the Ring’s corruptive influence for months as he’s been carrying it, chooses not to throw the Ring in. At that moment, Gollum jumps on Frodo and is able to reclaim it. Gollum eventually falls into Mt. Doom, taking the Ring with him. The Ring is therefore destroyed. There have been debates for as long as Lord of the Rings has been in print as to who is the hero of the story? Or perhaps, who is the most important, or the biggest, hero? Is it Frodo, who carried the Ring? Or Sam, who carried Frodo, both literally and figuratively? View 1: Frodo Is the Bigger Hero Common Arguments: He bears the Ring — the ultimate burden, corrupting and painful. He voluntarily accepts a nearly impossible mission, knowing it could cost him his life and sanity. He resists the Ring for a very long time, longer than most could, even if he ultimately fails at the end. Gandalf, Galadriel, and others venerate him as a Ring-bearer who has earned rest and honor for his service. This view emphasizes self-sacrifice, moral struggle, and spiritual burden. “Frodo undertook a quest no one else dared.” Delving into a bit more detail, when it becomes clear the Ring cannot stay in the Shire (because Sauron and his minions know where it is), Frodo asks, “where must I go?” He voluntarily takes up the quest, despite the danger. Even once he brings it to Rivendell - all he supposedly agreed to do, until his betters can make a decision - he chooses  to bear the Ring to Mordor. One of his most well-known quotes is, “I will take the Ring to Mordor, though I do not know the way.” At which point, eight others are selected or volunteer to go with him. In the middle of the journey, Frodo tells Gandalf, “I wish the Ring had never come to me.” And even so, Frodo is fully willing to go by himself, as we see at the end of the first movie. Yes, Sam joins him, but Frodo was still willing to go it alone. As summarized nicely in a comment I saw on YouTube, “It's easy to focus on Sam, because he was such a great character and friend, but this scene is a great example of how brave Frodo was. He was fully ready to go to Mordor alone because he knew it needed to be done. The combination of Frodo's bravery and Sam's friendship here is what makes it one of the best scenes in the series imo” Even in failure (at Mount Doom), Frodo’s journey made victory possible. View 2: Sam Is the Bigger Hero Common Arguments: Sam is consistently selfless, humble, and unshaken. He saves Frodo multiple times, emotionally and physically. He resists the Ring when he briefly holds it — and gives it back, something Frodo couldn’t do. He asks for no reward, and still returns home to build a good, peaceful life. This view emphasizes loyalty, courage in service, and everyday moral strength. Sam was never meant to be the Ring-bearer—yet rises to the task when needed. Delving into a bit more detail, Sam was roped into this by Gandalf because Sam happened to be eavesdropping. He didn’t choose the quest, at least initially. At the end of the first movie, when Sam chases Frodo into the river, he says, “I made a promise, Mr. Frodo. A promise. ‘Don’t you leave him, Samwise Gamgee.’ And I don’t mean to.” As we noted previously, Sam saves Frodo multiple times from Shelob, a massive spider who immobilzed Frodo and was about to eat him). Sam also rescued Frodo, who was captured by orcs. When Frodo is completely passed out, Sam carries Frodo up Mount Doom. Sam also gives  the Ring back to Frodo, even when he briefly holds it. He and Bilbo are the only ones who did that. After the quest, Sam returns to a simple life, embodying the ideal of service without glory. The quote that encapsulates people’s view on Sam: “I can’t carry it for you, but I can carry you.” In other words, the general perspective on Sam is that while “Frodo carried the Ring, Sam carried Frodo.” Here are a few questions we'd like to explore: Before we discuss who’s the greater hero, Frodo or Sam - what is a hero in Jewish thinking? What makes a person heroic? What’s greater? Carrying the Ring? Or carrying the Ring-bearer? Frodo carries the burden of the Ring, but Sam carries Frodo. In other words: Is heroism about bearing the weight of evil, or about never giving up on someone who does? I think it’s tempting to say - they’re both heroes. Let’s just leave it at that. But that doesn’t sound satisfying: Is their heroism different, or the same? They’re both doing this as a service to others, going outside of their comfort zone. What nuance should we be picking up on here? Much of what seems to make Frodo the hero here is carrying the burden of the Ring. People often comment, “Frodo wouldn’t have gotten anywhere without Sam” - and much of that statement is true. Frodo stumbles regularly, and Sam saves the day. What exactly is the nature of the heroism of Frodo? And the heroism of Sam? I am excited to welcome Rabbi Menachem Siderson to this episode to answer our questions.   Rabbi Siderson graduated from the Center for Kehilla Development in Jerusalem with smicha  from the Cheif Rabbanut of Israel in 2020. Since then he has been the Rabbi of the Shul at Aish of the Rockies in Denver Colorado where he guides both the local community and Aish's signature outreach programs.  He also serves as a resident Sofer and Mohel for Denver, and is a member of the Denver Beis Din. To reach Rabbi Siderson just send him an email at msiderson@aishrockies.org.  Please see below for links to R. Siderson's various social media platforms.   Instagram: https://www.instagram.com/aishrockies/# TikTok: https://www.tiktok.com/@aishrockies5 X/Twitter: https://x.com/aishrockies YouTube: https://www.youtube.com/@aishrockies5 Facebook: https://www.facebook.com/aishrockies/ LinkedIn: https://www.linkedin.com/in/aish-rockies-9987252ba Transistor: https://aishrockies.transistor.fm/

    1h 4m
  8. 06/23/2025

    [Gladiator] "And I Will Have My Vengeance" - Does Judaism Allow For Revenge? (With Rabbi Benzion Klatkzo)

    In this episode, Rabbi Benzion Klatzko joins us in investigating whether taking revenge is an ideal to strive for in Jewish thinking. As background, Maximus Decimus Meridius is a loyal Roman general who leads the empire to victory in battle under Emperor Marcus Aurelius. The emperor, disillusioned with his corrupt son Commodus, chooses Maximus as his successor, believing he will restore Rome to a republic and return power to the Senate. When Commodus learns of this, he murders Marcus Aurelius and seizes the throne. Maximus refuses to pledge loyalty to him, prompting Commodus to order Maximus’s execution and the murder of his wife and son. Maximus escapes but is too late to save his family, finding their bodies crucified and burned. Stricken with grief and rage, Maximus collapses and is captured by slave traders. He is sold to a gladiator trainer and becomes a powerful fighter in the arena. As his fame grows, he is brought to Rome to fight in the Colosseum, where he comes face-to-face with Commodus once again. Though Maximus initially fights to survive, his ultimate goal becomes revenge: to killCommodus and avenge his family. He hides his identity at first, but eventually reveals himself, famously declaring, “My name is Maximus Decimus Meridius, commander of the Armies of the North, General of the Felix Legions, loyal servant to the true emperor, Marcus Aurelius. Father to a murdered son, husband to a murdered wife. And I will have my vengeance, in this life or the next.” As he gains public favor, Maximus becomes a political threat. Commodus tries to have him killed, but Maximus’s legend only grows. In the climax, Commodus challenges Maximus to a rigged duel. Although wounded and dying, Maximus defeats Commodus—finally achieving his revenge. With his dying breath, Maximus ensures the restoration of Marcus Aurelius’s vision for Rome before collapsing. His revenge is complete, but it costs him his life. This leads us into the following questions: Generally speaking, the Torah prohibits revenge (Leviticus 19:18: “You shall not take revenge nor bear a grudge”). Why is this prohibition so central, and how does it apply to situations like Maximus’s? Looking at our situation more closely, the revenge here has more to do with a blood debt than a simple "tit for tat" form of revenge. Commodus murdered Maximus’ wife and son! Maximus is seeking revenge for his murdered family. This seems different than the “taking revenge or bearing a grudge” - is it, in fact, different? “Vengeance is Mine” (Devarim 32:35) – The Torah says vengeance belongs to God. Does this mean that personal revenge, even in the face of deep injustice, is always morally wrong? Can Maximus’ desire for revenge be seen as a pursuit of justice, or is it purely personal vengeance? How would Jewish ethics distinguish between the two? These are some of our questions. Let's see what the Torah has to say.   I am excited to welcome Rabbi Benzion Klatzko to this episode to answer our questions. Rabbi Klatzko is an ordained rabbi, a music producer, a published author, and a radio talk show host. Dubbed the “Hollywood Rabbi,” for years Rabbi Klatzko delivered a popular monthly class in Jewish thought to many of Hollywood’s biggest stars. Rabbi Klatzko is one of the national directors for Jewish life on campus in North America and was named “One of America’s Most Inspiring Rabbis” by the Jewish Forward Magazine in 2014. Rabbi Klatzko is also the founder of Shabbat.com, the world’s largest Jewish social network, helping people find Shabbat, Jewish Dating, and employment in over 120 countries. He can be reached at (212) 742-2228 (212-shabbat) or via email at RabbiKlatzko@gmail.com.

    50 min
5
out of 5
23 Ratings

About

We take ambiguous moral situations in popular fictional movies and TV shows and analyze them from a Torah lens. We explore a range of issues that come up and examine them from a Jewish point of view. For example, can someone be so evil that there’s a point of no return? Do the ends justify the means, either on a personal or societal level? Are we allowed to take revenge? How about pranking someone? Are we allowed to steal from the rich to give to the poor? The analysis will cover the dilemma from both a philosophical and legal perspective.