Podcasts about avihu

התוכן 1) אודות ה"אנשים אשר היו טמאים לנפש אדם" (נשיאת ארון יוסף או ההתעסקות בנדב ואביהוא) שטענו למשה בי"ד ניסן "למה נגרע לבלתי הקריב את קרבן ה' במועדו", [כמסופר בשלישי דפ' בהעלותך], איתא בגמ' ש"חל שביעי שלהן להיות בערב פסח". זה שחיכו עד לרגע האחרון, י"ד ניסן, ולא פנו למשה בטענת "למה נגרע" כמה ימים לפנ"ז, וגם לא ביררו אצל משה קודם המעשה האם דבר זה לא יהא בסתירה להקרבת הפסח במועדו, הוא, דמכיון שהי' מדובר אודות ענין של גמ"ח של אמת, לא הי' אצלם ספק האם צריכים להתעסק בזה והיו בטוחים שבודאי ימצא פתרון לשאלה זו, ולא הוצרכו לשאול ולברר וכו' עד שבא הדבר לידי פועל. ומכאן למדים הוראה נפלאה בגודל הענין דאהבת ישראל, גמ"ח עם החיים, בגשמיות, ועד"ז בנוגע ל"עני" ברוחניות, שאין לדחות ההתעסקות בזה, ועאכו"כ בעקבתא דמשיחא וכו'. 2) להשתדל לרשום את ילדי ישראל למחנה קיץ שבו יקבלו חינוך ליר"ש, אהבת ישראל, התמדה ושקידה בלימוד התורה וקיום המצוות בהידור.ב' חלקים מהתוועדות ל"ג בעומר ה'תשמ"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=10-06-2025 Synopsis (1) Regarding the men (in shelishi of parashas Behaalosecha) who were unable to bring the korban Pesach because of their impurity (whether due to carrying the Yosef's coffin or handling the bodies of Nadav and Avihu), the Gemara states that “their seventh day fell on Erev Pesach,” which is the day they approached Moshe with their question, “Why should we be excluded”. Seemingly, if they already knew beforehand that they were impure, why did they wait until the last moment, the 14th of Nissan, to approach Moshe with their question? Moreover, why didn't they ask Moshe before becoming impure whether it would conflict with bringing the Pesach in its appointed time? The answer is that since they were involved with an act of true kindness, they had no doubt that they were obligated to complete the task at hand, and they were certain that a solution would be found to their question. Therefore, they saw no need to inquire until it came time to actually bring the korban. From this we learn a wondrous lesson: one should never delay an act of Ahavas Yisroel (helping a poor person physically, or helping someone who is spiritually poor) – and especially in the time of the footsteps of Moshiach etc. (2) Every effort should be made to ensure that Jewish children are enrolled in Jewish summer camps where they will be infused with fear of Heaven, Ahavas Yisrael, diligent Torah study, and the meticulous observance of mitzvos.2 excerpts from farbrengen of Lag B'Omer 5746 For a transcript in English of the Sicha: https://thedailysicha.com/?date=10-06-2025

In this shiur, delivered in Ba'er Miriam, Rav Burg explains the inner meaning of the Maamar Chazal that says that Nadav aneand Avihu sinned because they did not have children. When we have an outlet for our creativity, we have a greater capacity for surrender.

This incredible Sicha addresses when we want to run away from the world and we feel doomed to mess up.Chelek Chof Zayin pg 116. This incredible Sicha addresses when we want to run away from the world and we feel doomed to mess up.The Torah waits until Parshas Acharei to teach the lesson from the deaths of Nadav and Avihu, that we need to stay in this world, and not just get enveloped in the spiritual one. Many parshios we have discussed the beauty, the mishkan, the korbanos - all the lofty goals we have in this world, and then we have the parshios that face tumah, tumah of animals, and then tumah in ourselves. This message comes only after we've faced the realities of impurity in the world and within ourselves. The Rebbe responds to the two extremes a Jew might experience: either wanting to escape the world in spiritual ecstasy, or feeling overwhelmed by its darkness and wanting to give up. The Torah's answer is clear—we must engage with the world, not escape it. Torah gives us the power to elevate the world, and not to be afraid of it. Holiness is found not in running away, but in working within the “muck” of life with the clarity of Torah, the strength of the soul, and the knowledge that even when we fall (and we possibly will) - Yom Kippur is there for us. You have Torah, you have clarity, you have a neshama, you will be able to make the choices. What about the feeling of dread? Its temporary. A feeling of calm, of rest, of certainty, of empowerment, step by step, Will I mess up? Possibly, dont worry there is Yom Kippur. This learning is sponsored by Chaya Aydel Seminary in Hallandale Fl where warmth, depth, and personal connection create a powerful year of growth. Right now, they're running a campaign to support their incredible work with each individual student considering donating and making a difference in the lives of their students. You can check out their campaign here https://Charidy.com/cas/ssw

Parashat Acharei Mot begins by telling us that Hashem spoke to Moshe after the tragic deaths of Nadav and Avihu, who died while attempting to draw closer to Hashem. Though their death was a colossal tragedy, the Torah teaches us how to view it—and more broadly, how to understand when tragedy befalls righteous individuals especially when they are engaged in holy pursuits. At that time, the Jewish people were yearning for the Shechina to dwell in the Mishkan they had built. After the sin of the Egel , they were unsure whether Hashem would rest His presence among them. On the day of the inauguration, Aharon offered multiple korbanot as instructed, but still, the Shechina did not descend. Only after Moshe and Aharon entered the Ohel Mo'ed to pray did a heavenly fire come down and consume the offerings. The people rejoiced—Hashem had forgiven them and chosen to dwell among them. In their deep yearning and love for Hashem, Nadav and Avihu brought the Ketoret on their own initiative. Then, the unimaginable happened: another fire came down and consumed them. Everyone was in shock. Was this a sign of Hashem's anger? Did it mean the forgiveness was rescinded? Moshe then told Aharon that Hashem had previously said He would be sanctified through the deaths of great people—and Nadav and Avihu were those chosen Tzaddikim. The Torah testifies that when Aharon heard this, " וידם אהרן "—he remained silent , accepting Hashem's will without protest. As a reward for his profound emunah and submission, Hashem then spoke directly to him. What appeared to be divine punishment was, in fact, a great Kiddush Hashem . The Or HaChayim explains that Nadav and Avihu became so spiritually elevated that their souls desired only closeness to Hashem and no longer wished to remain in the physical world. Today, we lack prophets to explain tragedies, but we have the Torah—eternal and unchanging—to guide us in how to view them. Our greatest strength lies in trusting Hashem and using pain as a catalyst for growth. We are reminded that this world is temporary, and every moment here is an opportunity to serve and connect with our Creator. The Rashbam writes that the greatest Kiddush Hashem on that day was not the death of the tzadikim , but Aharon's silent acceptance. Seeing his beloved sons die before him, he continued to serve Hashem with unwavering devotion. That act sanctified the Mishkan more than any offering brought that day. When a person accepts Hashem's judgment with love, he elevates not only himself but also the space around him. Such acceptance carries a powerful spiritual energy, capable of invoking blessing and even salvation. The sanctity of Har HaBayit , where the Beit HaMikdash would one day stand, was similarly established through Avraham Avinu's loving acceptance of Hashem's will. When commanded to offer Yitzchak as a korban, despite the contradiction to Hashem's earlier promise that his future offspring would come through Yitzchak, Avraham did not question. The Targum Yonatan on the passuk יראה ויקרא שם המקום ה ' explains that Avraham prayed not to harbor any complaints, fully submitting himself to Hashem's will. His wholehearted obedience imbued the mountain with eternal holiness. Just as the Mishkan was sanctified through Aharon's faith, and the Beit HaMikdash through Avraham's, so too can we infuse holiness into our lives and surroundings by accepting Hashem's decrees with love and trust. Whenever a person accepts the will of Hashem with love, although it's difficult, he elevates himself and the place around him. Our job is to trust Hashem and always continue growing in our Avodah no matter what happens.

In this eye-opening class, Rabbi Yisroel Bernath explores a cryptic Midrash on the tragic deaths of Nadav and Avihu and how it unexpectedly shook the biblical figure of Job. Through this lens, we'll uncover what this story teaches us about moral responsibility, the danger of silence in the face of injustice, and the timely relevance of speaking up — especially when it's uncomfortable. With a nod to current events and a dose of Chassidic insight, this session challenges us to rethink what it really means to be a bystander.Key Takeaways:-Even silence can be a statement — and sometimes, a dangerous one.-The Torah invites us to see not only the sin of action, but the sin of inaction.-Ancient Midrashic voices still speak to modern struggles with injustice and moral clarity.-Spiritual leadership begins with accountability — even for what we don't say.-In a world filled with noise, knowing when to speak can change everything.#TorahPortion #Torah #Bible #BibleStudy #TorahLessons #Acharei #nadav #avihu #silence #Courage #MoralResponsibility #Antisemitism #jewishhatred #holocaust #jewishleadership #YomHashoah #holocaustremembrance #chabad #Rabbi #yisroelbernathSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textIn this eye-opening class, Rabbi Yisroel Bernath explores a cryptic Midrash on the tragic deaths of Nadav and Avihu and how it unexpectedly shook the biblical figure of Job. Through this lens, we'll uncover what this story teaches us about moral responsibility, the danger of silence in the face of injustice, and the timely relevance of speaking up — especially when it's uncomfortable. With a nod to current events and a dose of Chassidic insight, this session challenges us to rethink what it really means to be a bystander.Key Takeaways:-Even silence can be a statement — and sometimes, a dangerous one.-The Torah invites us to see not only the sin of action, but the sin of inaction.-Ancient Midrashic voices still speak to modern struggles with injustice and moral clarity.-Spiritual leadership begins with accountability — even for what we don't say.-In a world filled with noise, knowing when to speak can change everything.#TorahPortion #Torah #Bible #BibleStudy #TorahLessons #Acharei #nadav #avihu #silence #Courage #MoralResponsibility #Antisemitism #jewishhatred #holocaust #jewishleadership #YomHashoah #holocaustremembrance #chabad #Rabbi #yisroelbernathSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

ACHAREI MOT: DEALING WITH FAILURE | Stump the Rabbi (230)https://youtu.be/o0agq3kjUe4What happens when we fall spiritually—or face serious life challenges? In this powerful shiur, Rabbi Yaron Reuven breaks down the tragic story of Nadav and Avihu to show how failure isn't the end— it's the beginning of growth.Learn how the Torah gives us the tools to rise after setbacks, overcome struggles, and reconnect with HaShem.

We use Likuttei Moharan Torah 61 to explain how Yom Kippur is a tikkun for Nadav and Avihu's mistakes

ACHAREI MOT: DEALING WITH FAILURE | Stump the Rabbi (230)https://youtu.be/o0agq3kjUe4What happens when we fall spiritually—or face serious life challenges? In this powerful shiur, Rabbi Yaron Reuven breaks down the tragic story of Nadav and Avihu to show how failure isn't the end— it's the beginning of growth.Learn how the Torah gives us the tools to rise after setbacks, overcome struggles, and reconnect with HaShem.

This week's ⁠parashot⁠, Acharei Mot and Kedoshim, take us from the grief of tragedy to the challenge of holiness. In the wake of Nadav and Avihu's deaths, Aaron is commanded to carry on—ushering in the sacred rituals of Yom Kippur. And in Kedoshim, we're told, “You shall be holy,” with dozens of mitzvot spelling out exactly how. What does it really mean to keep going—and to become holy—in a world that keeps breaking our hearts? Tune in to find out.

Welcome to Parsha and Prose, where Rabbi Shlomo Gemara and I weave the Torah's timeless wisdom with the insights of great literature. This week, we're diving into the double Torah portion Acharei Mot-Kedoshim (Leviticus 16:1–20:27), which grapples with the aftermath of Nadav and Avihu's deaths, the Yom Kippur atonement rituals, and a call to holiness through ethical and ritual laws. Through the lens of J.D. Salinger's The Catcher in the Rye, we explore how Holden Caulfield's restless quest for authenticity and his struggle with a “phony” world mirrors the Torah's demand for genuine connection to God and others. Just as Acharei Mot seeks purification after loss and Kedoshim urges us to “love your neighbor as yourself” (Leviticus 19:18), Holden's yearning to protect innocence and find truth reflects a search for meaning in a fractured society. Join us as we uncover how these texts challenge us to confront our flaws, embrace sincerity, and build a life of purpose amidst chaos.

Welcome to Parsha and Prose, where Rabbi Shlomo Gemara and I weave the Torah's timeless wisdom with the insights of great literature. This week, we're diving into the double Torah portion Acharei Mot-Kedoshim (Leviticus 16:1–20:27), which grapples with the aftermath of Nadav and Avihu's deaths, the Yom Kippur atonement rituals, and a call to holiness through ethical and ritual laws. Through the lens of J.D. Salinger's The Catcher in the Rye, we explore how Holden Caulfield's restless quest for authenticity and his struggle with a “phony” world mirrors the Torah's demand for genuine connection to God and others. Just as Acharei Mot seeks purification after loss and Kedoshim urges us to “love your neighbor as yourself” (Leviticus 19:18), Holden's yearning to protect innocence and find truth reflects a search for meaning in a fractured society. Join us as we uncover how these texts challenge us to confront our flaws, embrace sincerity, and build a life of purpose amidst chaos.

Was their sin בֵּין אָדָם לַחֲבֵרוֹ? If so, what does that have to do with Yom Kippur, which does not atone for that?

Rabbi Feiner shiurim

התוכן הוראה נפלאה, גדולה ועיקרית משם פ' "אחרי": גם מי שהוא בתכלית השלימות - בדוגמת "נדב ואביהוא" "בקרבתם לפני ה' וגו'", או הכהן גדול ביוהכ"פ בקודש הקדשים (שע"ז מסופר בהתחלת הפרשה) - אין לו להסתפק בזה אלא עליו להתבונן מה עליו לעשות "אחרי" זה! ואי"ז רק "הידור מצוה".. זה נוגע לו עד כדי כך שגם הוא ידע את האזהרה שבהמשך הפרשה - "כמעשה ארץ מצרים.. וכמעשה ארץ כנען.. לא תעשו וגו'"! וכפי שרואים גם מזה שביוהכ"פ לפני תפלת (מנחה ו)נעילה קוראים בתורה דוקא ענין זה! וזהו הלימוד הכללי: מבלי הבט על ההצלחה בעבודתו עד עתה, יכול האדם וצריך להמשיך גם "אחרי" זה לעבוד עבודתו באופן נעלה עוד יותר עד בלי גבול, ע"י שמתחבר עם הקב"ה שהוא בלי-גבול.ב' חלקים מהתוועדות מוצאי ש"פ אחרי, מבה"ח וער"ח אייר ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=06-05-2025 Synopsis The name of parashas Acharei teaches that even someone who has attained complete perfection – like Nadav and Avihu, who had “drawn near to Hashem,” or the Kohen Gadol on Yom Kippur in the Kodesh HaKodoshim (which is described at the beginning of the parashah) – must not be satisfied with that. Rather, he must contemplate what he mut do “after” that. And this isn't just a hiddur mitzvah – it is necessary so that even he take to heart the warning that comes later in the parashah, “You shall not imitate the practices of the land of Egypt...and the practices of the land of Canaan etc.” As we also see from the fact that this passage is the Torah reading on Yom Kippur (Minchah and) Ne'ilah. This is the general lesson: Regardless of one's success in his divine service until now, he can and must continue to serve “after” that in an even higher manner and an infinite manner, by connecting to Hashem Who is infinite.2 excerpts from farbrengen of Motzaei Shabbos Parashas Acharei, 30 Nissan 5738. For a transcript in English of the Sicha: https://thedailysicha.com/?date=06-05-2025 לזכות גנעשא בת בתשבע שתחי' ליום ההולדת שלה ח' אייר - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

Rabbi Jacobson will discuss the following topics:In loving memory of Rabbi Sholom Lipskar a”h A few words about Rabbi Jacobson's relationship with Rabbi Lipskar What is the meaning of “living with the times”? What is the central theme of this Parsha? What is the meaning of sanctification? How do we sanctify the mundane? How can someone be despicable in the “name of Torah”? How do we create balance in our lives – balance between transcendence and integration?Why was the offering of Nadav and Avihu called “strange fire”? Can you explain how the imbalance of rotzo and shuv led to the death of Aaron's sons? How do we reconcile the different reasons given for their death? What responsibilities do we have to ensure we are sanctifying G-d in our lives? How would the Rebbe advise us to deal with the pro Hamas protests in our neighborhoods? Are the Jews who march supporting Hamas terrorists part of the erev rav? What reaction should we have to a recent confrontation between a Jew and a man in a wheelchair? Is owning a dog appropriate? What attitude should we have to people who own dogs? Does this month contain a special energy because it's the only month where every day of the month has the time bound mitzvah of counting the Omer? What type of healing does this month refer to? 

Rashi (Vayikra 10:5) references Sanhedrin 52a which cites a machlokes whether Nadav and Avihu's entire body was burnt or only their insides. The reverse machlokes applies to the adas Korach. This episode analyzes these two types of deaths.

Join Gabe Rutledge and the rest of DMF as we explore torah porton Shimini and unpack the story of Nadav and Avihu. For more information on Dothan Messianic Fellowship, visit www.dothanmessianicfellowship.com 

Parashat Sh'mini [Levitcus 9-11] is the third parashah in Levitcus, and features the culminating ceremony for the inauguration of the mishkan, what Baruch Levine calls “The Initiation of Formal Worship” in his JPS Commentary on Leviticus. It culminates with the tragic deaths of Nadav and Avihu, which we discuss at some length. We also touch upon Yom HaSho'ah, Holocaust Remebrance Day, which is observed Wednesday evening, April 23, and Thursday, April 24. We are ever mindful of the hostages, dead and alive, and hope for the speedy return to their families. We pray that the soldiers defending Israel as part if its Defense Forces are removed from harm's way. Shabbat Shalom.

The two parades of Dovid.The mistakes in the first. The corrections in the second. The quarrel with Michal based on a misunderstanding

Shemini | The Sound of Silence: Vayidom Aharon, by Rav Yitzchak Etshalom How are we to understand Aharon's silence? Aharon's reaction to the death of his sons, Nadav and Avihu, is summarized in two words: וידם אהרן. Translation, meaning and implications of these two words are the fodder for much exegetic and homiletic analysis. A survey of the uses of the word דום and דמם throughout Tanakh allows us a glimpse to a possible holistic meaning that fits Aharon's reaction as well as the sun's stopping for Yehoshua and the קול דממה דקה heard by Eliyahu. Source sheet >>

In this shiur, delivered in Sharfmans, Rav Burg explains the inner nature of the sin of Nadav and Avihu. What does it mean that they were drunk? Why is Ahron HaKohen told to communicate the issur about being drunk in the Mishkan for all generations? There is a difference between religious and spiritual. Religion is about serving Hashem the way He wants to be served. Spirituality is about serving Hashem with all of our heart. When we combine being religious and spiritual is when we are truly serving Hashem wholeheartedly.

In this week's episode, we dive into a powerful teaching from the Me'or Einayim on Parashat Pinchas (with a nod to Shemini)—exploring the mystical link between Elijah, fiery longing, and the soul's role in the unfolding of redemption. Elijah, who is also Pinchas, carries the yearning of Nadav and Avihu—souls consumed in ecstasy. This gender-inclusive translation reveals how our own yearning, when united with mindful speech and sacred intention, becomes part of healing the world and restoring wholeness. Listen now to awaken the spark of Messiah within.

Please, view/listen to this very compelling episode of PARSHA & PROSE with RABBI SHLOMO GEMARA. Here you will learn how Rabbi Gemara ties the Torah portion Shmini (Leviticus 9:1–11:47), with its narrative of the Tabernacle's inauguration, the tragic deaths of Nadav and Avihu, and the laws of kashrut, into Viktor Frankl's Man's Search for Meaning, which explores finding purpose in life's highs and lows. You will hear how in Shmini, the divine fire that consumes the offerings (Leviticus 9:24) reflects moments of transcendent meaning, akin to Frankl's belief that purpose can emerge in awe-inspiring experiences. Yet, the sudden loss of Aaron's sons (Leviticus 10:1–3), met with Aaron's silent resilience, mirrors Frankl's insight that “suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice.” The kashrut laws (Leviticus 11) further align with Frankl's view of meaning as personal and specific, as they guide Israel to holiness through deliberate choices. Through Shmini, we see that meaning arises not only in joy and obedience but also in navigating tragedy and discipline, echoing Frankl's call to choose one's attitude and purpose in every circumstance. This is a most fascinating episode of PARSHA AND PROSE. Enjoy, comment and subscribe.

Please, view/listen to this very compelling episode of PARSHA & PROSE with RABBI SHLOMO GEMARA. Here you will learn how Rabbi Gemara ties the Torah portion Shmini (Leviticus 9:1–11:47), with its narrative of the Tabernacle's inauguration, the tragic deaths of Nadav and Avihu, and the laws of kashrut, into Viktor Frankl's Man's Search for Meaning, which explores finding purpose in life's highs and lows. You will hear how in Shmini, the divine fire that consumes the offerings (Leviticus 9:24) reflects moments of transcendent meaning, akin to Frankl's belief that purpose can emerge in awe-inspiring experiences. Yet, the sudden loss of Aaron's sons (Leviticus 10:1–3), met with Aaron's silent resilience, mirrors Frankl's insight that “suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice.” The kashrut laws (Leviticus 11) further align with Frankl's view of meaning as personal and specific, as they guide Israel to holiness through deliberate choices. Through Shmini, we see that meaning arises not only in joy and obedience but also in navigating tragedy and discipline, echoing Frankl's call to choose one's attitude and purpose in every circumstance. This is a most fascinating episode of PARSHA AND PROSE. Enjoy, comment and subscribe.

Why did Nadav and Avihu die? On the holiest day, in the holiest place, they brought an unauthorized fire—and were consumed by God's fire. Were they arrogant? Were they drunk? Were they idealists? Rabbi Dunner's shiur on Parshat Shemini explores the conflicting views of Chazal and the commentaries, the deeper message behind their deaths, and what Rav Kook's response to the “strange fire” of modernity can teach us about leadership and humility today.

Rashi tells us the rewards that Aharon and his sons received for their silence after Nadav and Avihu's punishment with death—Parshos of the Torah were taught through them. This episode analyzes the greatness of this silence and the appropriateness of this reward.

In this week's brand-new post-Passover Jerusalem Lights podcast, Jim Long and Rabbi Chaim Richman explore the inner world of Aaron's sons Nadav and Avihu, who offered 'a strange fire' and left this world before their time. Were they saints or sinners? Our hosts reveal that actually, their ecstatic yearning for closeness to God wasn't sin...it was holiness without balance. We need to learn the secret of serving God in this world, enigmatically called by the sages 'the secret of running back and forth.' A perfect parallel to the Counting of the Omer!Lovingly Recorded in Ora Studios, Jerusalem Israel________Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Please support the work of Jerusalem Lights, Inc., a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow:PayPal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc...In the USA: Jerusalem Lights Inc. Post Office Box 16886Lubbock Texas 79490In Israel: Tel. 972 54 7000395 Mail: PO Box 23808, Jerusalem IsraelSubscribe to our newsletter at https://www.rabbirichman.comSubscribe to our YouTube channel:    / jerusalemlightsrabbichaimrichman  Follow us on Facebook:   / rabbichaimrichman    / 282440396475839  

Nadav and Avihu were the crown princes of the Jewish nation. These two sons were slated to succeed Moshe and Aaron. Moshe declared, without hyperbole, that his two nephews, Nadav and Avihu, were greater than he and Aaron. These two sons of Aaron were without peer. Yet they acted in an inexplicable manner: On the […]

Nadav and Avihu were the crown princes of the Jewish nation. These two sons were slated to succeed Moshe and Aaron. Moshe declared, without hyperbole, that his two nephews, Nadav and Avihu, were greater than he and Aaron. These two sons of Aaron were without peer. Yet they acted in an inexplicable manner: On the eighth day of the inauguration of the Tabernacle, Nadav and Avihu brought an unauthorized offering and died in shocking fashion. What possessed these two exemplars to behave in the way that they did? What do we make of the multiplicity of reasons offered by our Sages for their errant behavior? In this special edition of the Parsha Podcast we offer a novel explanation of what motivated Nadav and Avihu that neatly explains what we know about this shocking and tragic episode.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Can legacy and memory transform the pain of loss into purpose? In this episode, Zvi Hirschfield and Rabbanit Nechama Goldman Barash reflect on the tragedy of Nadav and Avihu in Parshat Shemini, exploring how the loss of Aaron's sons … Read the rest The post Shemini 5785: Finding Meaning in Loss first appeared on Elmad Online Learning. Continue reading Shemini 5785: Finding Meaning in Loss at Elmad Online Learning.

We messed up and forgot it was the Passover Parsha this week! Apologies. Instead we are talking about next week's Parsha, Shemini. Did Nadav and Avihu have a psychedelic experience by trying to get too close to Hashem? How do you regulate yourself? What does food and kashrut have to do with it?We hope you enjoy this episode and don't forget to subscribe and review!

Parashat Tzav [Leviticus 6:1-8:36] picks up where Parashat Va-yiqra leaves off, with a presentation of the principal individual sacrifices, only this time from the priest's point ot view. Chapter 8 begins the inauguration cermeony of the priests, with its tragic denouement next week, with the deaths of Nadav and Avihu. We decided to leave Tzav for a future year's discussion and discuss Passover [beginning Saturday night, April 12, 2025], and in particular the Haggadah. What is the story we tell? As has been the case since 10/07/24, we are ever mindful of the hostages, dead and alive, who remain in Gaza and who need to be returned to their families. We also keep in mind the soldiers defending Israel as part of Israel's Defense Forces, may they be removed from harms way. In this month of historic redemption may we witness the redemption of the captives. This, too, is a story that must be told this year, and perhaps every year thereafter. Shabbat Shalom v-chag same'ach.

This daf is sponsored anonymously. "May the passion of our daily learning be a zechut that we see more and more miracles in the coming days." The Gemara discusses a case involving a daughter of a kohen who commits adultery. Rabbi Yishmael interprets the phrase "she disgraces her father" to mean that her actions affect the respect normally given to her father as a kohen, since children's behavior reflects on their parents. People may even say to the father, "Cursed is the one who gave birth to and raised her." Regarding the death penalty by burning, the Mishna clarifies that it wasn't performed by surrounding the person with clusters of branches and lighting them on fire. Instead, the condemned person was executed by having molten lead poured down their throat. There was a debate about how to open the person's mouth: The Sages advocated strangling them until their mouth opened, while Rabbi Yehuda suggested using tongs, concerned that strangling might cause death by suffocation rather than the required death by burning. The source for this method of execution is debated. Rav Matna derives it from Korach's punishment, while Rabbi Elazar points to the death of Aharon's sons (Nadav and Avihu). Both bring textual evidence showing internal burning, though they disagree on each other's interpretations. When asked why the method isn't derived from the burning of bull offerings outside the Temple, the Gemara explains that execution by burning shares more similarities with the cases of Korach and Aharon's sons. Rav Nachman adds that the principle of "love your neighbor as yourself" requires choosing the quickest and least painful method of execution. The Gemara provides background on these biblical cases: Nadav and Avihu were punished for discussing their anticipated succession of Moshe and Aharon's leadership and wishing for Aharon and Moshe to die so they could lead. As for Korach, he gained followers by providing food, leading to flattery from the people. This caused respected Torah scholars to be diminished in Korach's eyes, ultimately leading to their downfall as they followed his rebellion. A relevant case is cited where Rav Chama bar Tovia executed a kohen's daughter by burning her with branches. Rav Yosef points out two errors: the correct method is pouring molten lead down the throat, and capital punishment cannot be carried out when the Temple is no longer in existence. Rabbi Elazar ben Tzadok attempted to justify external burning by citing a case he witnessed, but this was rejected for two reasons in different versions: either the court was composed of Sadducees who misunderstood the law, or Rabbi Elazar ben Tzadok's testimony was invalid because he was too young at the time. How can the two versions be reconciled? The Mishna discusses decapitation by sword: How was it performed? Since this method was used by gentiles, doesn't it violate the prohibition against following their practices? What is its scriptural source? From where do we learn those who receive this punishment? Similar questions are posed about death by strangulation: How was it performed and how do we learn that adulterers receive this punishment? 

3 mishnayot! On the details of the process of the executions: burning, stoning, strangulation, respectively. Along with several rabbinic disputes along the way. Note especially that "burning" isn't a matter of flames, as one might have thought, and the body is not desecrated. The one example provided is the daughter of the kohen, but the Gemara concludes that she is not a useful example because her case is too individual. Also, the biblical Nadav and Avihu, the sons of Aharon who were killed with fire by God on the altar, are introduced as an example. "Stoning" is determined to be decapitation, with concern that the execution still be respectful of the person being killed.

This daf is sponsored anonymously. "May the passion of our daily learning be a zechut that we see more and more miracles in the coming days." The Gemara discusses a case involving a daughter of a kohen who commits adultery. Rabbi Yishmael interprets the phrase "she disgraces her father" to mean that her actions affect the respect normally given to her father as a kohen, since children's behavior reflects on their parents. People may even say to the father, "Cursed is the one who gave birth to and raised her." Regarding the death penalty by burning, the Mishna clarifies that it wasn't performed by surrounding the person with clusters of branches and lighting them on fire. Instead, the condemned person was executed by having molten lead poured down their throat. There was a debate about how to open the person's mouth: The Sages advocated strangling them until their mouth opened, while Rabbi Yehuda suggested using tongs, concerned that strangling might cause death by suffocation rather than the required death by burning. The source for this method of execution is debated. Rav Matna derives it from Korach's punishment, while Rabbi Elazar points to the death of Aharon's sons (Nadav and Avihu). Both bring textual evidence showing internal burning, though they disagree on each other's interpretations. When asked why the method isn't derived from the burning of bull offerings outside the Temple, the Gemara explains that execution by burning shares more similarities with the cases of Korach and Aharon's sons. Rav Nachman adds that the principle of "love your neighbor as yourself" requires choosing the quickest and least painful method of execution. The Gemara provides background on these biblical cases: Nadav and Avihu were punished for discussing their anticipated succession of Moshe and Aharon's leadership and wishing for Aharon and Moshe to die so they could lead. As for Korach, he gained followers by providing food, leading to flattery from the people. This caused respected Torah scholars to be diminished in Korach's eyes, ultimately leading to their downfall as they followed his rebellion. A relevant case is cited where Rav Chama bar Tovia executed a kohen's daughter by burning her with branches. Rav Yosef points out two errors: the correct method is pouring molten lead down the throat, and capital punishment cannot be carried out when the Temple is no longer in existence. Rabbi Elazar ben Tzadok attempted to justify external burning by citing a case he witnessed, but this was rejected for two reasons in different versions: either the court was composed of Sadducees who misunderstood the law, or Rabbi Elazar ben Tzadok's testimony was invalid because he was too young at the time. How can the two versions be reconciled? The Mishna discusses decapitation by sword: How was it performed? Since this method was used by gentiles, doesn't it violate the prohibition against following their practices? What is its scriptural source? From where do we learn those who receive this punishment? Similar questions are posed about death by strangulation: How was it performed and how do we learn that adulterers receive this punishment? 

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Stepping into the realm of sacred rituals and spiritual purity, we journey through the Book of Leviticus, unraveling the deep-seated teachings that have shaped the path to divine connection. This podcast episode invites you to traverse  the profound intricacies of ancient offerings and their contemporary implications. We delve into the roles and responsibilities of both the ancient Israelites and the priests, and the resonating lesson from Nadav and Avihu's story about the gravity of adhering to spiritual protocol.Holiness and atonement are cornerstones of spiritual life, and in this session, they come to the forefront as we dissect the Torah portions of Acharei Mot and Kedoshim. The narrative of Yom Kippur unfolds, revealing its timeless message of repentance and the grace of forgiveness that follows sincere change. The respectful treatment of blood in kosher practices opens a window into the ethical fabric woven through our dietary laws, reminding us of the sanctity of life itself.As our exploration reaches its zenith, we turn inward, examining the essence of personal sanctity and the practical steps one can take to maintain it in modern society. From internet use to the sanctification of time, we seek to understand how our everyday choices contribute to a life of holiness. We share reflections on the moral imperatives that guide our interactions with others' property and lives, underscoring the enduring values of respect and restitution.This episode is dedicated to Meira Wolbe & Shimon Prupas on their engagement!!Download & Print the Class Notes:https://drive.google.com/drive/folders/1O3-lipTZyLSRnHs-IIdZLTB822LyuLwc?usp=sharingRecorded in the TORCH Centre - Studio B to a live audience on February 13, 2024, in Houston, Texas.Released as Podcast on October 13, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

That's not like you. He wasn't himself. She's having a bad day. Ever say that to or about someone? After the beloved Miriam's death, the gracious Moses and Aaron go missing: And the people of Israel, the whole congregation, came into the wilderness of Zin in the first month, and the people stayed in Kadesh. And Miriam died there and was buried there. Now there was no water for the congregation. And they assembled themselves together against Moses and against Aaron. And the people quarreled with Moses and said, “Would that we had perished when our brothers perished before the Lord! Why have you brought the assembly of the Lord into this wilderness, that we should die here, both we and our cattle? And why have you made us come up out of Egypt to bring us to this evil place? It is no place for grain or figs or vines or pomegranates, and there is no water to drink.” Then Moses and Aaron went from the presence of the assembly to the entrance of the tent of meeting and fell on their faces. And the glory of the Lord appeared to them, and the Lord spoke to Moses, saying, “Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water. So you shall bring water out of the rock for them and give drink to the congregation and their cattle.” And Moses took the staff from before the Lord, as he commanded him. Then Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels: shall we bring water for you out of this rock?” And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock. And the Lord said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them.” These are the waters of Meribah, where the people of Israel quarreled with the Lord, and through them he showed himself holy. (Nu 20:1-13) When Moses and Aaron took the message to the congregation, did they transmit the Glory of the Presence? Was it consistent with Kadesh, a place of testing in holiness? When they delivered the message, did Israel see what they saw in the Tent of Meeting? In Chukkat, there are three examples of the “sanctification of the Name” to witnesses through the death of a righteous person: 1)The death of Miriam The death decrees of 2)Moses and 3)Aaron. Before that, the deaths of Nadav and Avihu... Then Moses said to Aaron, “It is what the LORD spoke, saying, ‘I will be sanctified by those who are close to Me, and before all the people I will be honored.' So Aaron, therefore, kept silent.” (Le 10:3) When a righteous person is judged or simply passes away peacefully, it definitely creates awe, mourning, and fear in those who see or hear it, thus sanctifying the Name. But the LORD said to Moses and Aaron, “Since you did not believe in Me to sanctify Me in the eyes of the children of Israel, therefore, you will not bring this congregation to the land which I have given them.” They are the waters of strife, where the children of Israel contended with the LORD, and He was sanctified through them. (Nu 20:12-13 Artscroll) As a result, the trio were all removed from the congregation before entering the Promised Land. Missing. A garden locked is my sister, my bride, A rock garden locked, a spring sealed up. (So 4:12) A hint to our missing persons, Miriam, Moses, and Aaron, may be found in the “eyes of the people,” the Bride being tried in the wilderness: “Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water.” (v 8) “...to treat Me as holy in the sight of the sons of Israel...” (v 12) Einayim (pl), ein, "eye,

Our Parsha recounts – for the third time hitherto in the Torah – the episode of the untimely death of Aaron's two eldest sons, Nadav and Avihu. These two young priests were destined for greatness. Moshe believed that they were in fact greater than him and Aaron. Yet they brought an unauthorized sacrifice and died […]

Our Parsha recounts - for the third time hitherto in the Torah - the episode of the untimely death of Aaron's two eldest sons, Nadav and Avihu. These two young priests were destined for greatness. Moshe believed that they were in fact greater than him and Aaron. Yet they brought an unauthorized sacrifice and died in a Divine conflagration on the same day that the Tabernacle was inaugurated. What exactly they did wrong and why they deserved such a fiery and premature death is a subject that fascinated our Sages throughout the centuries. In this special edition of the Parsha Podcast, we offer a suggestion to explain what their calculation was and why it was wrong, learning along the way a pivotal lesson needed for anyone striving to actualize their potential.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Lesson 13 – Leviticus 10 & 11 LEVITICUS Lesson 13 – Chapters 10 and 11 We're going to continue this evening with the story of Aaron's children, Moses' nephews, Nadav and Avihu. Nadav and Avihu were priests who immediately following the consecration of the priesthood into operation were engaged in a ritual at the Tabernacle […] The post Lesson 13 – Leviticus 10 & 11 appeared first on Torah Class.

The first verse of our Parsha revisits a tragic event from the past. The Torah tells us that after the death of Aaron's sons Nadav and Avihu, Moshe was instructed to command Aaron about the prohibition against entering the Holy of Holies unauthorized. What is the significance of the tragic demise of Aaron's two sons […]

The first verse of our Parsha revisits a tragic event from the past. The Torah tells us that after the death of Aaron's sons Nadav and Avihu, Moshe was instructed to command Aaron about the prohibition against entering the Holy of Holies unauthorized. What is the significance of the tragic demise of Aaron's two sons to the the instruction governing when and how Aaron may enter the Holy of Holies? This question is addressed by the commentators, and in this very special edition of the Parsha Podcast, we go deep and deeper in pondering the subject and it's vast and powerful consequences. We return to the glorious studios in the TPRCH Centre following the Pesach break with a special one.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

What was the reason for the death of Nadav and Avihu? What do driving and paskening Halacha have in common? Are human beings rational or emotional creatures? Is davening an emotional or rational experience? What can we learn from mindfulness meditation? Learn the answers to all of this, and more, on this week's episode of Toras Chaim.  Toras Chaim: Meaningful Life Lessons from the Weekly Parsha, by Rabbi Elchonon Cohen.  Comments, questions and requests are welcome!  Instagram: @OvertimeCook or @Elchonon or via email: overtimecook@gmail.com

Rabbi Jacobson will discuss the following topics:What does this week's Torah portion and time period teach us today?  How do you maintain a positive and joyous outlook with all the troubles brewing around us?  How do we reconcile the difficulties we are facing today with this double month of joy and the redemption of Purim leading into the redemption of Pesach?  What is the main theme of Parshas HaChodesh, and what lessons can we derive from this unique chapter?  What is the significance of the four special parshios we read between these weeks – from Adar through Nissan?  Do they correlate to the four worlds of Atzilus Beriah Yetzira and Asiya?  What is the main theme of Parshas Shemini and what are its lessons for us?  What do we learn from the story of Nadav and Avihu?  What takes precedence: Winning the war or freeing the hostages?  How do you respond to those that try to create a moral equivalence between both sides?  Should we excommunicate a Jew who attacks Israel?   Should we sing Napoleons March every day as a reminder that we will be victorious in the war? What can we do differently after Chof Zayin Adar and Gimmel Tammuz to help bring Moshiach?  What did the Rebbe say that we should be doing when a Rebbe has a stroke?  Is Moshiach here or not here?  How are we sure that after Moshiach comes our negative behavior will not reverse the process?  Should Moshiach's imminent coming make us work faster and harder, with a greater sense of urgency, to finish our job?  Why is this time right before the Geulah compared to Erev Shabbos?  The Gaza War Moshiach What can we learn from the bridge collapse in Baltimore?  Is it wrong for a Rabbi to use an artificial intelligence program to write his weekly Dvar Torah? 

The Kashrus Laws: The difference between the letter of the law and the spirit of the law