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Parshat ki Tisa: What's worse machlokes or Avoda Zara?!? Why is there a Mitzva To give Tzedaka before davining?? The most famous palindrome in the Torah!!!
Today is the song of the ox. The ox sings the famous, first song of Jewish history, Az Yashir אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיי וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַּיְיָ כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם: (שמות טו א) Then Moshe and the Jewish people will sing the song to Hashem, saying, Sing to Hashem for He is arrogant, above all those that are arrogant. (meaning He's more powerful than those that think they're powerful).. What does this have to do with the shor/ox? The Chida says the shor hints to Yosef . In the blessing that Moshe Rabbenu gives him in Zot Haberacha , 33,17 בְּכ֨וֹר שׁוֹר֜וֹ הָדָ֣ר ל֗וֹ וְקַרְנֵ֤י רְאֵם֙ קַרְנָ֔יו , Yosef is compared to the shor , and furthermore, in the merit of Yosef , the sea split as it says Hayam Ra'ah V'Yanos/the sea saw something and split - it saw the casket of Yosef. Because Yosef ran away from his boss's wife, the sea ran away from the Jewish people. And because Yosef, the power of the ox, caused the sea to split, that is the song of the ox. The sefer Pi Eliyahu adds, based on the Gemara in Masechet Hagiga 13B, that there are four arrogant ones in the world. The lion among the wild animals, the ox among the domesticated animals, the eagle among the birds, and Adam who's more arrogant than all of them. Each of their faces on are on the Kiseh Hakavod , as if to say that Hashem sits on His holy throne and they're under Him. He is above them. So the ox says, Although I'm the most arrogant of animals, I will sing this song because I understand and recognize that Hashem is above me. Possibly, because the ox is a kosher animal, it has the merit to sing that song, whereas the other creatures do not. The sefer Yesod Yosef , in chapter 83, adds that the Gemara in Berachot 33A says that if you see a black ox in the month of Nisan, in the springtime, or what's called spring fever , stay far away because the Satan is dancing between his horns. He explains that the horns are where his power and strength are. Dancing between the horns means his arrogance is in his horns because that's where his strength is. Furthermore, about Yosef it says, his strength is also in his horns. So, this powerful ox, with his strength in his horns, is saying, With all my strength and all my power, the bull fights and the like, the One who ultimately rules everything is Hashem, as He showed at the splitting of the sea. For a bit of a deeper explanation, we know that the Jewish people sinned the sin of the golden calf. The reason they made the mistake of the sin of the golden calf, the Ramban says, is because they looked at God's throne. This was not Avoda Zara .They knew there was a God. But they felt that they they needed an intermediary. They thought Moshe wasn't there to lead them. So they chose the ox because the ox gores, and is powerful, and thought that force of God would lead them through the desert. Since they focused on the ox as their leader, the ox, so to say, wanted to excuse itself, says Rabbi Binyamin HaKohen. The ox wanted to excuse himself that the Jewish people stumbled because of him. He wanted to let the world know, It wasn't my fault. Even though I am the king of the domesticated animals, I know who the real Boss is-don't think that I had anything to do with this mistake.. That is why the ox wants to sing this song. To tie everything together, Rav Yonatan Eyebeschutz says in his sefer Targum Yonatan, based on Bereshit 37,18 where it says וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק / and they saw him from afar that the reason the brothers sold Yosef was because they felt he was a threat to the Jewish people. Not just because of what he told his father, but because וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק / and they saw him from afar, they saw the future and saw that Yerovam ben Nevat (we can't judge him) who was a sinner, would come from Yosef. The Mesilat Yesharim adds that Yeravam ben Nevat ultimately fell because of arrogance. God told Yeravam, Return and you and David will walk with Me and Yaravam asked, Who will be first? When Hashem said that David would be first, Yeravam said, No thank you . So it was his arrogance that brought him down. And what was Yeravam's sin? It says he created a temple with the two golden calves, because he came from Yosef, and the power of Yosef is the calf. He said that the mistake of the golden calf was that they were in the desert and thus should have used a lion. Calves are domesticated. They don't belong in deserts, they belong in Israel. He had a whole theory as to why the calves were corrupt. So when the brothers saw in the future, that from Yosef would come Yeravam ben Nevat, who was a great threat for the Jewish people, they wanted to end it at the source, which was Yosef. As we know, Yaakov and Yosef had similar looking faces. The Adam, the man on the God's throne, is Yaakov. The ox, which was later switched to a child, is the face of Yosef (after the sin of the golden calf, they prayed that the ox should be replaced with a child). But who is this child? The child is Yosef. It's his face on the Kiseh HaKavod, because he's the child of Yaakov.. That being said, the ox was held responsible, and Yosef was held responsible, so to say, for all of this downfall. And therefore ,Yosef says No, I'm not arrogant. I realize the arrogance belongs to Hashem. Yeravam was arrogant, but it was not my fault. I don't want to be connected to that, just like Yaakov didn't want to be connected to Korach. So Yosef did not have responsibility, and therefore the ox and Yosef sing that Hashem is the One that is the ultimate King.
Adama v'Shamayim, and Avoda ZaraSupport this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
23:1 In this Torah , we embark on an exploration of the remarkable dialogues between the Wise Men of Athens (Sabei dbei Atuna) and Rabbi Yehoshua ben Chanania. This intellectual confrontation is portrayed through a series of exchanges that may appear simple or even absurd on the surface. However, the commentaries reveal these discussions as a profound debate between Science and Religion, delving into the core tenets of our faith.Our first shiur provides a general introduction as well as a specific look into Torah 23, beginning with our examination of concepts such as Emunah (faith), Emes (truth), Chaim (life), Simcha (joy), and connection to Hashem. In contrast, we will also discuss themes of Avodah Zarah (idolatry), death, lethargy, and detachment from Hashem, which manifest as placing one's faith in alternative 'sources'.We will further start to explore the topic of taavas mamon (desire for wealth), particularly within this context.Some of the Terms we begin to encounter: Panim (d'kedusha), Anpin Nehorin (shining face); Emes, Chaim, Simcha, Emuna; Panim d'sitra achra, Avoda Zara, Missa, Atzvus, adn Taavas Mamon.
Sous l'égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Les chiourim sont disponibles en audio (podcast) et Video, la veille en fin de soirée. Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante
Avoda Zara 5.12 - Avos 1.3 by Time4Torah
Eduyos 8.5-Avoda Zara 1.1 by Time4Torah
'A Kohen who did teshuva for avoda zara,can duchan'
Yaakov, GYE Founder, talks about the new Avoda Zara--and the new Messiras Nefesh--of our generation.
This episode is adapted from a lecture given October 26, 1974 entitled Avraham. In this episode, I will explain 3 key ideas: 1. Defying gravity 2. Two opposing worldviews with catastrophic results. 3. Avraham as the pillar of the world. If you enjoyed this episode, please go to https://experiencetherav.com/contact-2/ and contact me to join the global community of Rav enthusiasts and to inquire about sponsorship opportunities. --- Support this podcast: https://podcasters.spotify.com/pod/show/avi-bossewitch4/support
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Torah forbids wine which was used for ritual worship of avoda zara. That wine is known as yayin nesech, and one may not drink, or even benefit from that wine. The laws of yayin nesech are discussed by the Shulhan Arukh in Yoreh De'ah 123. The Talmud (Avoda Zara 29b) derives this prohibition from a verse: "Who did eat the fat of their offerings, and drank the wine of their drink-offering" (Devarim 32:38). This verse juxtaposes the fat of gentile sacrifices to their wine: Just as deriving benefit from their offering is prohibited, so too, deriving benefit from their wine is prohibited. The gemara (Shabbat 17b, Avoda Zara 36b) relates that on a certain day the Rabbis enacted eighteen new prohibitions, including stam yenam. This law prohibits all wine from the non-Jews, not just wine which was used for pagan worship. Similar to yayin nesech, the Talmud teaches that one may not drink, or benefit from this wine. Rashi and Rashbam explain that while during the times of the Talmud, when pouring wine was part of the daily pagan service, the Rabbis completely forbid all wine from non-Jews. However, nowadays, when wine is no longer a prominent component of pagan rituals, and yayin nesech is rather uncommon, one may benefit from stam yenam, although it still cannot be consumed. The Taz (Yoreh De'ah 123:1) questions this view. He notes that the general halachic principle is that once the Rabbis make a decree, only another bet din, of greater stature, can change or revoke the decree. Therefore, he disagrees with Rashi and Rashbam and maintains that the halacha is in accordance with those who rule that even nowadays one may not benefit from stam yenam.Maran, in the Shulhan Arukh (123:1) rules that even nowadays one may not derive any benefit from stam yenam. The Rema is lenient and adopts the view of Rashi and the Rashbam.Often, before the non-Jewish holidays, non-Jews give gifts to their friends and work associates. What if a person received a bottle of wine (stam yenam) from a non-Jew? May one give that wine to another gentile, which might be viewed as a form of benefit? According to Maran, this would be prohibited, and one must dispose of the wine. Although the Rema himself writes "tov lehahmir" – it is best to be stringent, he still rules in accordance with Rashi and Rashbam and it should be permitted, according to them, to dispose of the wine. However, the Maharam Shik, a student of the Hatam Sofer, was asked whether one may dispose of a bottle of stam yenam, as wasting the wine, which has a monetary value, might be a violation of bal tash'hit? The Maharam Shik rules that since the Rema writes that it is preferable to be strict, it cannot be considered to be bal tash'hit.Summary: One may not drink stam yenam. Sephardic practice, according to Maran, is to prohibit deriving any benefit from stam yenam as well, including selling, or even giving the wine as a gift. Ashkenazic practice, based upon Rashi and Rashbam, is to permit benefit, although the Rema writes that "it is better to be stringent." Therefore, Sepharadim may not sell, or return a non-kosher bottle of wine which they received as a gift, nor may it be given to anon-Jew as a present. However, the Rema adds that even according to Ashkenazi practice, one is not allowed to buy and sell non-kosher wines for business, and therefore all would agree that non-Jews should not sell non-kosher wines.
In this Alumni Shiur, HaRav Shraga Neuberger defines the related inyonim of Akum Sheshovas & Mechalel Shabbos ki'oved Avoda Zara.
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