"work, worship, and service"
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Today's Talmud pages, Avodah Zarah 2 and 3, kick off a brand-new tractate. Rabbi Dovid Bashevkin joins us to tell us a little bit about what we have in store for the next few weeks. What even is Avoda Zara, "foreign worship," and how does studying help us understand the notion of worship, in general? Listen and find out.
מסכת עבודה זרה דף ג (לשבת) פרנס השבוע לזכות ברוך בן חנה לזיווג הגון בקרוב פרנס החודש לע״נ הרה״ח רבי נפתלי הירצקא ע״ה הי״ד ב״ר יוסף ע״ה (גראסמאן)
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Outline of the Sugya
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Come and receive your reward
Avodah Zara 3a-3b (Daf Yomi) by Rabbi Avi Zakutinsky
Avodah Zara 2a-2b (Daf Yomi) by Rabbi Avi Zakutinsky
Outline of the Sugya
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Outline of the Sugya
Outline of the Sugya
Outline of the Sugya
Outline of the Sugya
The Rebbe sends warm greetings and blessings to R' Yeshaya Uri, expressing appreciation for his positive influence. He explains, through the metaphor of shechita, the spiritual task of transforming the animal soul into a vessel for holiness, and blesses him with continued success, health, and joy. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5511
What if our WORK WAS our WORSHIP? The Hebrew word avodah means work, worship, and service, altogether! Work: being productive, worship: praising and glorifying God and service: a form of service to the world and our community. We are MEANT to be of service, to be PARTNERS with God in the ongoing creation of the world. The various usages of this Hebrew word that is first found in Genesis 2:15 shows us it was God's ORIGINAL DESIGN and DESIRE that our work and our worship would be a SEAMLESS WAY of living, as it was thousands of years ago. What about YOU? Are you making the work of YOUR hands every day AVODAH? You're invited today to start worshiping God with your work.
In scripture there is a very unique word with multiple meanings. It is a Hebrew word called Avodah and it means work, worship and service all in one word! Could we be doing work all wrong? In this episode, Sean shares that there is a better way.
“HIDUP MELAYANI” AVODAH: IBADAH-BEKERJA-MELAYANI IBADAH HARI KENAIKAN YESUS KE SURGA HUT-18 Gereja Reformasi Indonesia Peneguhan Gembala & Pengurus Sinode Gereja Reformasi Indonesia HOTEL MERCURE SABANG, JAKARTA (Kamis, 29 Mei 2025 / Pk. 16.00 WIB)
Chof-Tes Iyar - Erev Rosh Chodesh (19:51)
In this shiur, delivered in Sharfmans, Rav Burg explains the inner meaning of the Kohen Baal Mum. Sometimes we feel like a Kohen, chosen for a greater mission. Sometimes we feel like a Baal Mum, like we are damaged goods. A foreigner, unworthy of doing the Avodah in the Beis HaMikdash. The Kohen Baal Mum asks the question, Hashem why did you make me feel so distant from You?!? The answer to this question lies in the essence of Shavuos.
Mishna Yomi - Avodah Zarah 5:12 -Avos 1:1L'uli Nishmas Etta Ahuva bas YaakovMay 13, 2025Tue15 Iyar 5785
Mishna Yomi - Avodah Zarah 5:10-11L'uli Nishmas Etta Ahuva bas YaakovMay 12, 2025Mon14 Iyar 5785
Mishna Yomi - Avodah Zarah 5:6-7L'uli Nishmas Etta Ahuva bas YaakovMay 10, 2025Shab12 Iyar 5785
Mishna Yomi - Avodah Zarah 5:8-9L'uli Nishmas Etta Ahuva bas YaakovMay 11, 2025Sun13 Iyar 5785
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.