Podcasts about avraham

Today's daf is sponsored by Shulamith and Joel Cohn for a refuah shleima for Phyllis Hecht, Gittel Pesha bat Masha Rachel. Today's daf is sponsored by Batsheva Pava for a refuah shleima for Phyllis Hecht, Gittel Pesha bat Masha Rachel. "To my wonderful neighbor and dear friend, Phyllis, who is the person who sends me daily lists of shiurim that range from Daf Yomi, to Navi, to Parshat Hashavua, and Chaggim. She is a 24-hours-a-day Torah learning source. We cannot forget that it is the month of miracles and kriyat yam suf. May Phyllis continue to see many miracles. May our learning be for her zechut!" For what cases is a ger toshav allowed to go to a refuge city? Contradictory sources are brought and the contradictions are resolved. There is a debate one who killed someone and claimed "I thought it was allowed" - is that considered close to intentional or is it considered circumstances beyond one's control? Potential proofs are brought from the Torah for each position from the story of Avimelech when he took Sarah from Avraham. Does a blind person go to a city of refuge? What is the halakha if the accidental murderer hated the one who was murdered? How many refuge cities were there and where were they located?  

Are people responsible for doing the wrong thing when they thought it was permitted at the time that they did it, or to what extent is a person responsible for making sure he or she has knowledge of those permitted/prohibited actions? The example is a ger toshav - and the question of when punishing consequences kick in. That is, when does it seem close to deliberate, in contrast to the consequences all being left to God. With examples from the Torah where people were held responsible for transgressions they hadn't known they were committing (for example, Avimelech when he thought Sarah and Avraham were siblings, leaving her permitted for Avimelech to take as a wife - though she wasn't really). Also: 2 mishnayot - on the cities of refuge, and who can and cannot take refuge there. For example, a blind person cannot. An enemy of an "unintentional" killing cannot usually go to exile (and might be put to death for murder instead). Plus, the location of the 6 cities of refuge. Plus, initially, the killer ran to a city of refuge before the court judgement.

Today's daf is sponsored by Samuel Berlad in honor of Esther Sarah bat Sarah to get good passing grades in the exams and parnassah tova. Also in loving memory of Devorah bat Avraham, for the refuah shleima of Shmuel Lev ben Bracha.  Today's daf is sponsored by Audrey and Jake Levant in honor of Deborah and Michael Dickson. "Wishing you a huge mazel tov  on the engagement of Dalia to Yared Posnasky." Rav Yehuda said in the name of Rav that a conspiring witness pays according to his share. After four unsuccessful attempts to explain the meaning of his statement, they explain it to be a case where the witness said he was convicted and charged money in a court for being a conspiring witness. Based on his testimony, he can be obligated to pay his share, even though his testimony cannot incriminate the other witness. If conspiring witnesses testify that a man divorced his wife and did not pay her the ketuba money, how is the payment for their punishment assessed, as they tried to obligate him to pay money that he may have had to pay later if he predeceases his wife or divorces her? If conspiring witnesses testify that a debtor who had a ten-year loan had a thirty-day loan, how is the payment for their punishment assessed? Both these cases are explained in the Mishna. Rav Yehuda says in the name of Rav that a ten-year loan is canceled when the shmita year arrives. Rav Kahana raises a difficulty on his statement from the Mishna as it implies that a ten-year loan can be collected. Rava resolves the contradiction. According to an alternative version of the sugya, Rav Yehuda said in the name of Rav the opposite - that a ten-year loan is collected. Rav Kahana supported his statement from our Mishna.Rava rejects the support from the Mishna. Rav Yehuda says in the name of Shmuel that if one loans another upon the condition that the shmita year not cancel the loan, the loan is canceled anyway as the condition is invalid. However, this contradicts a different statement of Shmuel regarding ona'ah, that a condition that goes against the Torah is valid if the issue relates to money. How is this resolved? Two other statements are brought by Rav Yehuda says in the name of Rav and Rav Kahana raises a difficulty against them - one about laws of Shabbat and one about laws of mikveh.

Today's daf is sponsored by Samuel Berlad in honor of Esther Sarah bat Sarah to get good passing grades in the exams and parnassah tova. Also in loving memory of Devorah bat Avraham, for the refuah shleima of Shmuel Lev ben Bracha.  Today's daf is sponsored by Audrey and Jake Levant in honor of Deborah and Michael Dickson. "Wishing you a huge mazel tov  on the engagement of Dalia to Yared Posnasky." Rav Yehuda said in the name of Rav that a conspiring witness pays according to his share. After four unsuccessful attempts to explain the meaning of his statement, they explain it to be a case where the witness said he was convicted and charged money in a court for being a conspiring witness. Based on his testimony, he can be obligated to pay his share, even though his testimony cannot incriminate the other witness. If conspiring witnesses testify that a man divorced his wife and did not pay her the ketuba money, how is the payment for their punishment assessed, as they tried to obligate him to pay money that he may have had to pay later if he predeceases his wife or divorces her? If conspiring witnesses testify that a debtor who had a ten-year loan had a thirty-day loan, how is the payment for their punishment assessed? Both these cases are explained in the Mishna. Rav Yehuda says in the name of Rav that a ten-year loan is canceled when the shmita year arrives. Rav Kahana raises a difficulty on his statement from the Mishna as it implies that a ten-year loan can be collected. Rava resolves the contradiction. According to an alternative version of the sugya, Rav Yehuda said in the name of Rav the opposite - that a ten-year loan is collected. Rav Kahana supported his statement from our Mishna.Rava rejects the support from the Mishna. Rav Yehuda says in the name of Shmuel that if one loans another upon the condition that the shmita year not cancel the loan, the loan is canceled anyway as the condition is invalid. However, this contradicts a different statement of Shmuel regarding ona'ah, that a condition that goes against the Torah is valid if the issue relates to money. How is this resolved? Two other statements are brought by Rav Yehuda says in the name of Rav and Rav Kahana raises a difficulty against them - one about laws of Shabbat and one about laws of mikveh.

* This week's Derasha is dedicated in memory of Avraham ben Gemilah* Toward the end of Maggid – the main section of the Haggadah, when we discuss Yesiat Misrayim in fulfillment of the obligation to speak about the miraculous Exodus from Egypt on this night – we cite a Halachic ruling of Rabban Gamliel regarding the obligation of the Seder. Rabban Gamliel stated that one must discuss at the Seder the meaning of the Korban Pesach (paschal sacrifice), the Masa, and the Marror, and if one does not, then he does not fulfill his obligation. At my Seder, when we reach this point, I make sure that everyone who had left the table – such as the women arranging the food in the kitchen – returns to the table, and that this passage is read in both in Hebrew and English, so that it will be clearly understood by all. One of the questions that arise regarding this section is its sequence. Rabban Gamliel lists the three Misvot which must be discussed in the order of Pesach, Masa and Marror. Seemingly, this order is incorrect; the Marror should be discussed first. After all, the Marror commemorates the bitterness of slavery, whereas the Korban Pesach commemorates the miraculous plague of the firstborn on the night of Yesiat Misrayim, and the Masa commemorates our ancestors' hasty, frantic departure from Egypt. Quite obviously, Beneh Yisrael first experienced the bitterness of slavery, and then the miracle of the plague of the firstborn. The correct order, therefore, should be Marror, Pesach, Masa. Why did Rabban Gamliel move the Marror to the end of the list? To answer this question, we need to revisit the meaning and significance of the Marror. The Gemara instructs that the best option for Marror is "Hasa," which we call Romaine lettuce. Although this lettuce is not particularly bitter, it is the preferred choice because of its name – "Hasa" which alludes to the fact that "Has Ha'Kadosh Baruch Hu Alenu" – Hashem had mercy and compassion upon us. This seems very strange. If the entire purpose of the Marror is to remind us of the "bitterness," the pain and suffering that our ancestors endured, then why would we associate the Marror with compassion? Hashem's compassion was shown at the time of Yesiat Misrayim, not during the years of bitterness. Why, then, do we want the name of the vegetable used for Marror to allude to Hashem's mercy? The answer is that, indeed, the "bitterness" of slavery was an expression of Hashem's mercy and compassion. To understand how, let us consider an analogy to mortgage payments. A person with a mortgage can choose different payment plans. One possibility is to pay small, relatively easy sums each month, for a lengthy period of time. But he could also choose to "tighten his belt,", cutting back on other expenses so he can afford to pay more of his debt each month. This way, he is able to get out of debt faster. For reasons we do not fully understand, Hashem had told Abraham Abinu that his descendants would endure a 400-year period of slavery. However, Hashem saw that Beneh Yisrael would not survive such a lengthy period of exile. Beneh Yisrael were submerged in the impurity of Egypt, and had they remained there for 400 years, they would have plummeted to the lowest depths, from which they could not recover. Hashem therefore decided to increase the "monthly payments," so-to-speak, by intensifying the workload, so they could leave 190 years early – after just 210 years of slavery. The suffering the people endured during those 210 years amounted to the suffering they were to have experienced over the course of 400 years of bondage. It turns out, then, that the "bitterness" was a crucial component of the redemption from Egypt. Beneh Yisrael were able to leave Egypt only because they suffered not only exile, but "bitterness," such that 400 years' worth of exile was condensed into 210 years. Had this not happened, they could never have been redeemed. This easily explains why we eat "Hasa" as our Marror – because the bitterness commemorated by the Marror was indeed a manifestation of Hashem's boundless kindness and compassion for His beloved nation. With this in mind, we can return to Rabban Gamliel's statement. He listed "Pesach, Masa, Marror" in this sequence because it was only after the "Pesach" and the "Masa" that Beneh Yisrael understood the nature of the "Marror." While they were suffering, everything appeared "bitter." But later, in retrospect, after they left Egypt, they understood that the bitterness of those 210 years allowed them to "pay" their "debt" more quickly, which was critical for their survival as a people. We therefore discuss first the Korban Pesach and Masa, the redemption from Egypt, and then we are in a position to properly understand the Marror, the indispensable role played by the "bitterness" of slavery in the process of redemption. This might also be the reason why we dip the Marror in the sweet Haroset – to symbolize the fact that the bitterness of slavery was actually "sweet," as it ensured our ancestors' survival and eventual redemption. This is something we must remember during our own "bitter" periods, when we face challenges and hardship. At the moment, we see nothing "sweet" or beneficial about the difficult situation that we are experiencing. But we must trust that this "Marror," as "bitter" as it feels, is actually to our benefit. As regarding our ancestors' bondage in Egypt, Hashem is acting kindly toward us even when we endure hardship. This belief helps us remain strong and confident even in life's more challenging moments, as we will trust that everything we are going through is, in truth, to our benefit.

Welcome to our Daily Bitachon class. We are now on the Haggadah shel Pesach series, in the unit of Mitechila, Ovdei Avodah Zarah, Hayu Avoteinu. Originally our forefathers were idol worshipers, and Hashem brought us close to him. We quote a pasuk in Yehoshua ויאמר יהושע אל כל העם Yehoshua tells the people that going back in history,, , כה אמר יי אלהי ישראל: בעבר הנהר ישבו אבותיכם מעולם, תרח אבי אברהם ואבי נחור, ויעבדו אלהים אחרים. ואקח את אביכם את אברהם מעבר הנהר, ואולך אותו בכל ארץ כנען. J את זרעו ואתן לו את יצחק. Our forefathers lived on the other side of the river, Terach the father of Abraham and Nachor worshipped other gods, " And I took your father, Abraham, and I took him throughout the land of Canaan." V'arbe et Zaro , and I increased his seed, V'eten et Yitzchak, and gave him Yitzchak . V'Ekach/ Hashem took Abraham Avinu, throughout the land. It sounds like He was holding his hand, walking him through the land, but that's not really what happened. There were trials and tribulations. It was a lot more than just He took him, so to say, and brought him. Rav Yehezkiel Levenstein says that in life, there are many events that make things happen, whether it's a famine, or a wife being kidnapped, or a war with four kings and five kings, but what is really is going on is Ve'ekach / Hashem is taking us by the hand and bringing us step by step. V'arbe et Zaro . Now simply, V'arbe means to make many. Hashem made him have many children. But Rashi on this pasuk in Yehoshua ( 24,3) says that the word וארב V'arbe is spelled without a ה hey , and therefore could be read as V'arev , which means merivah , fights. Kama merivot v'nisyonot asiti imo . There were a lot of fights, a lot of tests, until I gave him children. So we see that Hashem is telling us a very important concept through Yehoshua. Look back at history. Look at the trials and tribulations and the tests that Abraham went through before he got Yitzhak . Why was that? Rav David Cohen quotes Rav Chaim Volozhin who tells us, in his commentary, Ruach Haim on Perkei Avot , Perel 5 Mishna 3 , that Asara Nisyonot nitnaseh Avraham Avinu / Avraham, our forefather, received ten tests. The Nefesh HaChayim asks, Why does it say Avinu here about Avraham, whereas in a previous Mishnah, when it talks about the ten generations from Noah to Avraham , he's not called Avraham Avinu ? Rav Chaim Volozhin tells us an important principle, which is that when a tzaddik toils and works on a certain middah , that Middah becomes natural for his children-with just a little bit of work, they'll get there. He says, Avraham Avinu's tests gave us a certain spiritual DNA. He says, for example, that it's natural for a Jewish person to die Al kiddush Hashem . We see that simple people have given up theirs lives, Al kiddush Hashem . Why? Because Avraham Avinu was ready to jump into the fiery furnace. Additionally, Avraham Avinu picked up and moved to Eretz Yisrael . That test, of Lech Lecha became inherited. The fact that we Jewish people say Kol Ma D'avid Rachmana L'Tav Avid/Everything that Hashem does is for the good, is because Avraham Avinu didn't question God when he had to leave the land after the famine. So we see an unbelievable concept- that Hashem purposely made Avraham Avinu go through these tests so that his spiritual genetics would be stronger, and he'd be able to pass that inheritance down to the Jewish people. This is not only true of Avraham Avinu. The Ruach Haim quotes a pasuk in Mishlei 20,7, מִתְהַלֵּ֣ךְ בְּתֻמּ֣וֹ צַדִּ֑יק אַשְׁרֵ֖י בָנָ֣יו אַחֲרָֽיו׃ / The Sadik goes in his simplicity . Fortunate are his children afterwards . According to this Nefesh HaChaim , this is a huge hiddush , that it's not just a zechut that the Sadik does something when he's 70 and it's going to help his children. That also might be true. But the Hodesh is the concept that you're bequeathing your accomplishments to your children. So, if a man gets married at 24 and went through a lot of tests before that and then has a child when he's 30 or 33 or 40, or if it's child number 8 that's born into old age, that child has in him all of the tests that the father and mother overcame. It's now built into him. So sometimes we have all kinds of tests and trials and tribulations. We don't realize what it's doing for us, and what is going into our spiritual makeup that we're going to pass down to our children. Everything Hashem does is measured. Avraham Avinu had to wait until he was 99 years old to have a child. Why did he have to wait so long? So one answer is that Hashem wants to hear the Tefilot of Sadikim . Another answer that is brought down in early sources, is that Avraham Avinu was Mekarev people, but he couldn't have a child until he had a brit milah , because he had to be perfect in that way first. And once he had a brit milah , he was somewhat separated from the rest of the world. So therefore, Hashem pushed it off as late as possible. There are all kinds of answers, but now we're hearing a new answer. Avraham Avinu had to be of that age because he went through so many tests, and then he was ready to give that spiritual DNA over to his future children, and future generations.

What is the difference between fantasy, myth and Torah? How does the sacred imagination serve as a vessel for prophecy? What are we meant to be doing on Seder night? Hear about these questions and more as Rav Mike and Eitan engage in a deep conversation about this unique human capacity.

 Today's daf is sponsored by Mitzi and David Geffen in loving memory of Mitzi's mother, Ruth Toll Lock, Rut bat Miriam and Avraham z"l on her 39th yahrzeit. "She was a loving wife, mother, and mother-in-law; a devoted Zionist and wonderful educator in Harrisburg, PA. All 4 of her children made Aliyah and her many grandchildren and great-grandchildren, as well as her great-grandchild, all live in Israel." The Mishna lists groups of people throught our early history that do not have a share in the World-to-Come and deliberates about whether they will be ressurected.  Arrogance caused the sin of the generation of the flood, as they had everything and therefore thought that they didn't need God. Was Noah a real righteous peerson or just in relation to his generation? How did Noah try before the flood to get the poeple to repent and what was their reposnse? What was the purpose of the seven days before the flood? How did they deal with animals while they were in the ark? These and other issues related to the flood are discussed. 

A story is brought of Nahum ish Gamzu and how he is saved from death by the Romans on account of magical dirt that came from the dirt that Avraham used against the four kings, which magically turned into swords. What was the generation of those who built the Tower of Bavel try to accomplish? What were the acts of Sodom? God gave them everything they could want, which made them self-sufficient, leading to arrogance, which led to their isolationist policy.    They mainly engaged in two categories of trangressions - not treating guests properly and perverting justice.  There is a debate about Korach and his followers - whether they are deserving of the World-to-Come. The Gemara extrapolates the names of the people in Korach's group and explains how On ben Pelet didn't rejoin Korach's group on account of his wife's actions.

Why does the Haggadah begin by reminding us that our ancestors were idolaters?What is the secret sin of Avraham Avinu, and why did he ask for it to remain hidden?This shiur explores the tension between freedom and servitude, the esoteric struggle with idolatry in every generation, and how the Torah guides us through an annual Exodus that is far from over.Uncover true liberation develops from avodah itself.us #slavery #sacrifice #death #avrahamavinu #AbrahamWhy does the Haggadah begin by reminding us that our ancestors were idolaters?What is the secret sin of Avraham Avinu, and why did he ask for it to remain hidden?This shiur explores the tension between freedom and servitude, the esoteric struggle with idolatry in every generation, and how the Torah guides us through an annual Exodus that is far from over.Uncover how true liberation develops from avodah itself.0:00 The overall structure of the Haggadah: https://www.youtube.com/watch?v=J7p74lusVF8&t=1s1:00 The question the Haggadah is answering: Why is the past relevant to today?2:45 The two narratives the Haggadah tells: We were once slaves, and Hashem freed us; we once served idols, and now we serve Hashem6:00 The first narrative explains freedom from slavery; the second narrative explains the purpose of slavery itself8:00 The exile in Egypt as a result of Avraham's doubt; Jewish history as recurring opportunities to recognize Hashem through redemption from suffering16:30 The wicked son doesn't understand that there are moments in history that are crucial for long-term destiny25:45 Both narratives involve escape from servitude, but the second narrative involves escape from one form of servitude to another: from serving idols to serving Hashem30:00 Rambam and Avodas HaKodesh argue whether Avraham himself worshipped idolatry32:45 Avraham Avinu was worried about the idol worship he engaged in as a youth, and Hashem promised him that his sin will disappear like the evaporating dew35:00 The verse written awkwardly to conceal the fact that Avraham worshipped idolatry40:30 The influence of idolatry on the Torah and on how we worship Hashem; the Guide of the Perplexed on sacrificial worship43:00 The purpose of the Torah is to make worship easy45:20 The psychological need that people have for servitude48:00 The link between freedom and being familiar with Hashem53:15 Because we struggle with serving idols, we require servitude directed to Hashem57:30 Why monotheism is the key to achieving world peace59:40 Will the Torah forever contain an element of servitude?1:01:30 The meaning of Avraham Avinu's concern about the idol worship he engaged in as a youth1:08:00 The Torah will never change, but sacrifices will eventually not involve the element of servitude1:08:45 The Rambam's reason for mitzvahs are dynamic and can change over time: https://open.spotify.com/episode/0XAcZW9hUZHAEoteTjjmQL1:13:40 When the Messiah comes, we will find new reasons for the mitzvah of sacrifices, such that they won't involve the element of servitude1:16:15 Every year, we undo somewhat the inclination to idolatry and servitude within ourselves1:20:00 Chad Gadia as explaining why we didn't bring the korban pesach1:22:00 Why the suffering in exile makes us opposed to bringing sacrifices1:23:30 Hashem killing indicates that death is not an evil1:25:00 Sacrifices will not involve an element of servitude when death is viewed as a good that Hashem himself effectsThis lecture is a project of the Jacob Lights Foundation

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

 Today's daf is sponsored by Mitzi and David Geffen in loving memory of Mitzi's mother, Ruth Toll Lock, Rut bat Miriam and Avraham z"l on her 39th yahrzeit. "She was a loving wife, mother, and mother-in-law; a devoted Zionist and wonderful educator in Harrisburg, PA. All 4 of her children made Aliyah and her many grandchildren and great-grandchildren, as well as her great-grandchild, all live in Israel." The Mishna lists groups of people throught our early history that do not have a share in the World-to-Come and deliberates about whether they will be ressurected.  Arrogance caused the sin of the generation of the flood, as they had everything and therefore thought that they didn't need God. Was Noah a real righteous peerson or just in relation to his generation? How did Noah try before the flood to get the poeple to repent and what was their reposnse? What was the purpose of the seven days before the flood? How did they deal with animals while they were in the ark? These and other issues related to the flood are discussed. 

A story is brought of Nahum ish Gamzu and how he is saved from death by the Romans on account of magical dirt that came from the dirt that Avraham used against the four kings, which magically turned into swords. What was the generation of those who built the Tower of Bavel try to accomplish? What were the acts of Sodom? God gave them everything they could want, which made them self-sufficient, leading to arrogance, which led to their isolationist policy.    They mainly engaged in two categories of trangressions - not treating guests properly and perverting justice.  There is a debate about Korach and his followers - whether they are deserving of the World-to-Come. The Gemara extrapolates the names of the people in Korach's group and explains how On ben Pelet didn't rejoin Korach's group on account of his wife's actions.

What motivated Avraham to lobby Hashem not to destroy Sedom when they were so corrupt and cruel

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to our Bitachon class. We now discussing the Haggadah of Pesach. We're in the stanza of Yechol Rosh Hodesh, that we might have thought that the right time for the Seder is Rosh Hodesh. And the pasuk says, ב יום ההוא, B'Yom HaHu/on that day. Well, that day , may mean during the day . And as we said last class, anytime we have a thought, there has to be a basis for it. We don't just say maybe. The fact that we even thought that the Seder should be on Rosh Hodesh Nissan means there's a strong reason to think so. And the fact that we thought that the time to do it is during the day and not the nighttime means there's a strong reason to think that as well. So what happened during the day of the 14 th of Nissan that would warrant saying the Hagaddah of Pesach during the day ? The answer is, that's the day when they slaughtered the Korban Pesach. What was the ultimate revelation that caused the need to do the Haggadah? You might have thought it was the Korban Pesach. So exactly what does the Korban Pesach symbolize and teach us? This is very important information-The Egyptians worshipped the sheep. That's why it was considered an abomination to be a shepherd in Egypt, as is clearly stated in the pesukim. Furthermore, Moshe told Paroah that they could not slaughter the sheep in the local town of Egypt; they'd have to go out to the desert, because they'd be stoned if they were seen slaughtering sheep, the Egyptian god. Why did the Egyptians worship the sheep? It wasn't random. There are 12 symbols in the horoscope. These 12 symbols are not just for palm readers or the newspaper horoscope column. These are real concepts rooted in our Torah literature. The Ramban, for example, tells us that the symbol of Tishre, Libra is a scale , which he says is a sign in the heavens that we're being judged that month. And the Mazal of Adar is a fish, or Pisces, as fish are above the Ayin Hara.. The Mazal of Elul אלול אני לדודי ודודי לי, I am to my beloved, and my beloved to me is Virgo, which is a young maiden. All of these symbols are real and have to do with specific times. The sheep is the head of all 12 Mazalot . That's why Rabbenu Bachye says this month is called Aviv/ אביב is a contraction of אב י"ב, the father (or chief) of the other 12. Therefore, the Egyptians worshipped the sheep as the so- called Bechor , or first born of the Mazalot . (After the sheep comes the ox, the Taurus. One of the commentaries say the reason why the Jewish people worshipped the golden calf was because they said Now that we brought down the sheep, we have to go on to the next symbol, which is the ox. ) So the Egyptians worshipped the sheep and felt it had a power in the heavens and when we slaughtered the sheep, our actions down here were impacting the mazal of the sheep in heaven. We were going to overcome the mazal , based on the principle of אין מזל לישראל/ We Jewish people are not impacted by the horoscope. We're not impacted by any of these signs. As Hashem told Avraham, Go outside. Says Rashi , this means leave your soothsayers, leave all of that stuff. We the Jewish people are above all that. God tells Avraham, Go in front of Me and you will be perfect. And that's the Brit Milah. And there's another Mitzvah later on, which is תמים תהיה,Tamim Tihyeh be perfect with Hashem and go away from all the soothsayers and stargazers. So the Brit , the deal that we made with Hashem was to be Tamim , to be complete with Him , to rely on Him and to be above all that nonsense. We're above nature, we don't follow nature. Today we'll call mazal nature . So that was the symbolism. We slaughtered the sheep down here and the mazal of the sheep in the heavens comes down and everything falls with it. Additionally, the Jewish people tied the Korban to the bedposts on the 10th of Nissan, which was Shabbat HaGadol. It was a miracle, it says, that the Egyptians did not kill them when they did that. The midrash says further, quoted by Tosafot, that the pasuk in Tehilim lומכה מצרים בבכוריהם / Hashem hit the Egyptians with their firstborn. Shouldn't it be, He hit the firstborn Egyptians ? Tosafot explains that when Moshe announced that we'd be slaughtering the sheep, a civil war broke out among the Egyptians. The Egyptian first- borns all said, Let them out already! What are you doing , and there was a civil war between the firstborn and the rest of Egypt, about whether they should let them out before the 14th, before they slaughter the sheep. Why were the firstborn so concerned? The Maharsha says, because there was a connection between them, almost like the concept of a voodoo doll , a little doll that is supposed to resemble a particular person and if you stuck pins in the doll's ankle, suddenly that guy would get a pain in his ankle. Likewise, the firstborn sheep was like a voodoo doll of the First born Egyptians. How so? When you slaughter the sheep down here, it impacts the mazal in the heavens of the firstborn, and the firstborn would die. That's why slaughtering the sheep was actually the impetus of Makat Bechorot . That's why the firstborn said, Don't let them slaughter the sheep! It's going to bring us down. And that was what the war was about. So Korban Pesach illustrated, in a very vivid way, the power of the Hashem over the mazal, but En Mazal L'Yisrael. We ignore Mazalot . The Ramban, in many places, discusses the important rule of תמים תהיה. In Bereshit 17,1, he quotes the pasuk in Devarim 18,13, and says that This is one and the same, which is, יאמין בלבו, believe in your heart. כי הקדוש ברוך הוא לבדו, הוא בעל היכולת בתחילה ובסוף,. הוא יכול לעשות, לבטל. Only God is in charge. He can do or annul. And therefore, when you hear any soothsayer or any predictor, לא יאמין שיבואו דברים על כל פנים, don't say it has to happen. When you hear predictions, financial, health or otherwise, you should say in your heart, הכל ביד עליון, עליונים. It's all in the power of God. And he says, וכפי שיתהלך אדם לפניו, and the more I connect to Him, מפרוטות, I will undo these signs , and he says that's what it means when Hashem told Avraham Avinu, in Shabbat 156a, Leave the soothsayers. He repeats this in Devarim 18,13, where he says, When you hear what they say (tariffs or anything else), you know what your response should be? הכל בידי שמים, it's up to God. הוא אלוהי אלוהים, He's the God above all, עליון על הכל. And believe, שכל הבלות תהיינה, everything that happens to me is כפי יתקרב אדם לבדו תול, the more I connect to God in His service. This is an important rule, and this is the message of the Korban Pesach. And lastly, he says this in his השגות on the Sefer Mitzvot , Mitzvat Aseh 8, where he discusses things that he believes should be on the list, that the Rambam left out, and he believes that תמים תהיה was one of the 613. We have to believe that He alone does everything, He knows what's going to happen in the future, and if we have a problem, we look to Him. He says, שכל הכל תהיינה, We have to believe that all forces happen, as we connect to Him. And this is why we might have thought, מבעוד יום, " The message of the Korban Pesach? wow, we should make the סדר right then and there!"

Quel lien y a-t-il entre l'exhortation de prélever le Ma'asser en faveur des plus démunis et le Chabbath Hagadol ? Comment mériter de grandes Brakhot, la Guéoula Chéléma et la venue du Machia'h et en quoi est-ce lié au Chabbath Hagadol ? Avraham Avinou était un homme fiable, constant, ce qui lui a valu l'appellation de « Nééman ». Pourquoi la foi en D.ieu (la Émouna ) n'est-elle pas dissociable de l'altruisme (‘Hessed) ?

Maharal Netzach Yisroel Chapter 11 Part 3 (Why no intro for Avraham Avinu) by Rabbi Avi Zakutinsky

The Geography of Wrath Part Two Before the LORD Destroyed Sodom Last week, we looked at The Geography of Wrath, a preface to this lesson on the danger of the last watch of the night. “Lot lifted up his eyes and saw all the valley of the Jordan, that it was well watered everywhere—this was before the LORD destroyed Sodom and Gomorrah—like the garden of the LORD, like the land of Egypt as you go to Zoar.” (Ge 13:10) When Lot “lifted up his eyes,” he saw prophetically. Before their destruction, the five cities of the valley enjoyed an Edenic-like climate and prosperity, yet the prophetic phrase “lifted up his eyes” predicts a restoration of that area, which sits in the Arava. Revelation predicts a great miracles of the two witnesses, which helps us to understand "Sodom and Egypt": "And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified." (Re 11:8) What Sodom and Egypt have in common is that those who were saved and set on a path of righteousness (Lot and the Israelites in the wilderness) looked back at what at enslaved them as more to be desired than the Garden of Eden, the authentic Promised Land, that lay before them if they would walk in their salvation. When the bodies of the two witnesses are caught up from Jerusalem, it is a witness to be understood as a last warning to believers who, in those last days, continue to cling to the cargoes of Babylon, who persist in begging to go "by way of Zoar to Egypt" instead of repenting and returning to the righteous walk of salvation epitomized by Avraham. The night is far spent by then. The commercial success of the five cities lured Lot in. The deception was that its fruitfulness “like the Garden” was to be desired over the fruitfulness of the stars promised to Avraham. Lot's wife preferred the deception of luxury with wickedness over the promise of good gifts from above.The Midrash concerning Sodom details how travelers were lured in, then maimed or killed and their goods confiscated. “When morning dawned, the angels urged Lot, saying, ‘Up, take your wife and your two daughters who are here, or you will be swept away in the punishment of the city.'” (Ge 19:15) The sun had risen over the earth when Lot came to Zoar. Then the LORD rained on Sodom and Gomorrah brimstone and fire from the LORD out of heaven, and He overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. But his wife, from behind him, looked back, and she became a pillar of salt. Now Abraham arose early in the morning and went to the place where he had stood before the LORD; and he looked down toward Sodom and Gomorrah, and toward all the land of the valley, and he saw, and behold, the smoke of the land ascended like the smoke of a furnace. (Ge 19:24-28) Before Adonai destroyed Sodom, he sent warning of the wrath to come. Lot was aware of the blessings promised to Avraham, but he was also aware of the righteous life required for such eternal blessings. Lot chose precarious salvation over a life of obedience and teaching his children after him: “For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him.” (Ge 18:19) Lot was troubled by the wickedness of Sodom, but not enough to forfeit living in it: “and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men…” (2 Pe 2:7) It took the wrath of Adonai to remove him, not to abundant life, but bare salvation. “Insignificance” is the meaning of the small city Zoar in which Lot requested to live, and so was his contribution to the Kingdom of Adonai compared to Avraham. Avraham viewed the valley of Sodom and saw the smoke of the cities ascending like the smo...

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Send us a textThe tension between accomplishment and humility stands at the heart of Jewish spiritual life. How do we strive for greatness while remaining modest? This profound question finds its answer in Parsha Pekudei's account of the Mishkan's construction.When the impossibly heavy beams of the Mishkan needed to be erected, no one—not even Moshe—possessed the physical strength to lift them. Confronted with this impossible task, Moshe turned to Hashem, who offered a life-changing instruction: "Occupy yourself with your hands." Make the effort, and the impossible will happen through divine assistance. This teaching parallels other biblical moments where humans faced impossible challenges—Moshe being asked to count children inside homes without entering, and Avraham being commanded to count the stars.The pattern reveals a fundamental spiritual principle: we must exert our maximum effort even when success seems beyond reach. Whether in Torah study, building families in challenging times, or professional pursuits, our obligation is to try—to get our hands dirty in sincere effort. Only after we've done our part does Hashem step in, making the crushing weight feel light, making the stars countable, making the impossible happen.Yet this raises another challenge: how do we remain humble after experiencing success? The answer lies in recognizing the true source of all achievement. Like a parent supporting a milk carton while a child believes they're pouring it independently, Hashem provides the strength behind our accomplishments. We may direct the effort, but He powers the outcome.This delicate balance between striving and humility creates the perfect Jewish approach to life. Work diligently, attempt the impossible, create vessels for blessing—then watch as divine assistance transforms your efforts into accomplishments beyond your natural abilities. And when success comes, remember who truly lifted the weight.What impossible challenge are you facing today? Remember: your job is to put your hands on it. The rest will come from above.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Today's daf is sponsored by Dina Kaufman and Rob Ginsburg to celebrate the wedding of their son Aaron to Dana Houri. "So good to have a simcha in these difficult times. Mazal tov!" Today's daf is sponsored by Mark and Rena Septee Goldstein in loving memory of Moe Septee, on his 28th yahrzeit. "A truly wonderful man."  Sancheriv's humiliation by God after he fails in the battle of Jerusalem and his death by the hands of his sons is explained in detail. How did Avraham beat the four kings? He was also helped by an angel, according to one interpretation, just as Chikiyahu was. Yirmiyahu asked God: why do evil people live good lives? God answers, using Nevuchadnetzer as an example. Nevuzaradin, the army officer of the Babylonians, was intimidated while trying to conquer Jerusalem as he was concerned he would meet the same end as Sancheriv. However, he was encouraged by a heavenly voice. When he entered the Temple, he saw the blood of Zecharia boiling. As a result, he killed many Jews, but eventually called on Zecharia to stop causing so many people to die. When that happens, he is so amazed that he converts to Judaism. There were others as well whose descendants converted to Judaism, including Sanheriv. God wanted Nevuchadnetzer's descendants to convert, but the angels stopped him.  How did Nevuchadnetzer decide to go conquer Jerusalem?  He was encouraged by Israel's neighbors Amon and Moab who gave him inside information that the time was right. Even so, he was very hesitant, after what happened to Sancheriv, but was encouraged that he would be successful. 

Today's daf is sponsored by Dina Kaufman and Rob Ginsburg to celebrate the wedding of their son Aaron to Dana Houri. "So good to have a simcha in these difficult times. Mazal tov!" Today's daf is sponsored by Mark and Rena Septee Goldstein in loving memory of Moe Septee, on his 28th yahrzeit. "A truly wonderful man."  Sancheriv's humiliation by God after he fails in the battle of Jerusalem and his death by the hands of his sons is explained in detail. How did Avraham beat the four kings? He was also helped by an angel, according to one interpretation, just as Chikiyahu was. Yirmiyahu asked God: why do evil people live good lives? God answers, using Nevuchadnetzer as an example. Nevuzaradin, the army officer of the Babylonians, was intimidated while trying to conquer Jerusalem as he was concerned he would meet the same end as Sancheriv. However, he was encouraged by a heavenly voice. When he entered the Temple, he saw the blood of Zecharia boiling. As a result, he killed many Jews, but eventually called on Zecharia to stop causing so many people to die. When that happens, he is so amazed that he converts to Judaism. There were others as well whose descendants converted to Judaism, including Sanheriv. God wanted Nevuchadnetzer's descendants to convert, but the angels stopped him.  How did Nevuchadnetzer decide to go conquer Jerusalem?  He was encouraged by Israel's neighbors Amon and Moab who gave him inside information that the time was right. Even so, he was very hesitant, after what happened to Sancheriv, but was encouraged that he would be successful. 

Today's daf is sponsored by Nancy Kolodny in honor of her daughter-in-law Lisa Kolodny's birthday. "She brings light, love and learning into the lives of her family and friends."  Today's daf is sponsored by Caroline Ben-Ari in loving memory of her mother, Daphne Rhodes, Daphne Devora bat Avraham v'Chana on her 8th yahrzeit. The story of the battle between Hizkiyahu and Sancheriv is discussed in detail, beginning with the tradition that Hizkiyahu was destined to be the messiah but was ultimately deemed unworthy because he failed to express gratitude to God after being saved from Sancheriv's attack. In recounting this story, the Gemara uses it as a platform to emphasize the critical importance of Torah study. It specifically highlights that Hizkiyahu's merit in encouraging the people to learn Torah is what ultimately saved them from destruction.

Today's daf is sponsored by Nancy Kolodny in honor of her daughter-in-law Lisa Kolodny's birthday. "She brings light, love and learning into the lives of her family and friends."  Today's daf is sponsored by Caroline Ben-Ari in loving memory of her mother, Daphne Rhodes, Daphne Devora bat Avraham v'Chana on her 8th yahrzeit. The story of the battle between Hizkiyahu and Sancheriv is discussed in detail, beginning with the tradition that Hizkiyahu was destined to be the messiah but was ultimately deemed unworthy because he failed to express gratitude to God after being saved from Sancheriv's attack. In recounting this story, the Gemara uses it as a platform to emphasize the critical importance of Torah study. It specifically highlights that Hizkiyahu's merit in encouraging the people to learn Torah is what ultimately saved them from destruction.

Today's daf is sponsored by Amy Goldstein in loving memory of her mother, Carolyn Barnett-Goldstein on her sixth yahrzeit. "Mom - I miss your knowledge of music, art, and literature. You were gone way too soon."  Further conditions are brought under which the rebellious elder can get killed. Only the High Court in the Temple is allowed to execute the rebellious elder. There is a debate about how his death is publicized - is his death delayed until the next holiday and killed while everyone is in Jerusalem or is he killed immediately and the court sends letters to all the communities? A false prophet, who tells of a prophecy that he either did not hear or was told to someone else, and one who prophesizes in the name of an idol receive the death penalty of strangulation. Three other cases regarding false prophets are subject to death by the hands of God - one who suppresses a prophecy, one who does not listen to the instructions of a prophet, and a prophet who doesn't listen to their own prophecy. The Gemara brings examples from the Tanach for each of these six categories. A difficulty is raised against one who doesn't listen to the words of a prophet - how does the person know that the prophet is a real prophet? The answer is that this would only be true in a case where the person was already proven to be a true prophet. The Gemara brings examples of situations where it was clear that they needed to listen, such as Yitzchak at the akeida, as Avraham was already proven to be a true prophet. Also, Eliyahu at Mount Carmel was trusted already when he told the prophets of Baal to bring sacrifices outside the Temple. The Gemara digresses to the akeida story and brings two explanations to the verse introducing the section "And it was after these matters that God tested Avraham." The first explanation relates it to the celebration of Yitzchak's weaning and introduces the Satan character from Job as pushing God to test Avraham. The second explanation connects it to the circumcision of Yishmael and Yitzchak and to sibling rivalry. Rabbi Shimon and the rabbis disagree about which penalty is given to a prophet who tries to sway the people to worship idols and a person who sways an entire city to worship idols. 

Today's daf is sponsored by Amy Goldstein in loving memory of her mother, Carolyn Barnett-Goldstein on her sixth yahrzeit. "Mom - I miss your knowledge of music, art, and literature. You were gone way too soon."  Further conditions are brought under which the rebellious elder can get killed. Only the High Court in the Temple is allowed to execute the rebellious elder. There is a debate about how his death is publicized - is his death delayed until the next holiday and killed while everyone is in Jerusalem or is he killed immediately and the court sends letters to all the communities? A false prophet, who tells of a prophecy that he either did not hear or was told to someone else, and one who prophesizes in the name of an idol receive the death penalty of strangulation. Three other cases regarding false prophets are subject to death by the hands of God - one who suppresses a prophecy, one who does not listen to the instructions of a prophet, and a prophet who doesn't listen to their own prophecy. The Gemara brings examples from the Tanach for each of these six categories. A difficulty is raised against one who doesn't listen to the words of a prophet - how does the person know that the prophet is a real prophet? The answer is that this would only be true in a case where the person was already proven to be a true prophet. The Gemara brings examples of situations where it was clear that they needed to listen, such as Yitzchak at the akeida, as Avraham was already proven to be a true prophet. Also, Eliyahu at Mount Carmel was trusted already when he told the prophets of Baal to bring sacrifices outside the Temple. The Gemara digresses to the akeida story and brings two explanations to the verse introducing the section "And it was after these matters that God tested Avraham." The first explanation relates it to the celebration of Yitzchak's weaning and introduces the Satan character from Job as pushing God to test Avraham. The second explanation connects it to the circumcision of Yishmael and Yitzchak and to sibling rivalry. Rabbi Shimon and the rabbis disagree about which penalty is given to a prophet who tries to sway the people to worship idols and a person who sways an entire city to worship idols. 

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

Today’s daf is sponsored by Rabbi Art Gould in loving memory of Art’s mother Shirley, Sarah bat Avraham v’Ziche Reicha on her 9th yahrzeit. “She was a life-long learner, a striver, she sewed and made mosaics. Once her three children were old enough, she went back to school, earned a master’s degree, created a new career doing social work and counseling, and published four books on raising a family. She lives on in the tallitot and quilts she made. Today's daf is sponsored by Deborah Aschheim Weiss is loving memory of Elsie Muller on her 30th yahrtzeit. "Elsie was a family friend, 50 years my senior. She had no children of her own, so she adopted my family as hers. We were close friends and we confided in each other. She devoted her retirement to Jewish causes and would be very proud of her adopted children and grandchildren in Israel and USA." Today's daf is sponsored by Tina Lamm in loving memory of her mother, Peppy Senders, Pesha Rivka bat Gershon HaCohen and Bina, on her yahrzeit. "It has been 21 years, and my mother's wisdom, kindness and patience are still my North Star." Today's daf is sponsored by the Shuster family in loving memory of Ozer's mother Devora bat Yisroel. "May her devotion to Torah and mitzvot be a merit to the entire Jewish people." A rebellious son will only be convicted if he steals money from his father and eats in the domain of others, as only in that situation will it be likely that the son continue to act in this way. Why? Rabbi Yosi son of Rabbi Yehuda rules that he must steal from both parents. Since the wife does not generally own her own property, two explanations are brought to understand his opinion. Both parents have to agree to bring the son to the court. Rabbi Yehuda adds that if the mother is not worthy for the father, the son cannot be convicted. The Gemara establishes the meaning of his statement - they must have the same voice, height, and look alike. This is derived from the verse in the Torah, Devarim 21:20 "he doesn't listen to our voice." The braita that says that a rebellious son never existed, nor will it ever exist, presumably accords with the opinion of Rabbi Yehuda, as it is impossible to find a couple who are identical in appearance, voice, and height. Rabbi Shimon also agrees that a rebellious son never happened and never will. Rabbi Yonatan disagrees and says he sat on his grave. There is a similar debate about an ir hanidachat, a city that all worship idols, and a leprous house. The Mishna also excludes any case where one of the parents is lame, mute, blind, etc. as the parents will be unable to complete the process as defined in the Torah. Can we infer from here that when the Torah describes how a process is supposed to happen, it must be done exactly in that way? After the son steals and eats meat and wine in a large quantity, the parents bring the son to a court of three judges and he is flogged. If he continues in his ways, he is brought to a court of twenty-three and judged to be stoned. The obligation to flog is derived by means of a gezeira shava from the word "v'yisru" by the one who slanders his wife (Devarim 22:18)  to that same word in the rebellious son (Devarim 21:18) and from "ben" to "ben" (Devarim 25:2) in the verse regarding lashes. If the son is brought to court but then runs away and by the time they catch him, he is no longer within the age range of one who can be killed for being a rebellious child, can he be executed? It depends on whether he was convicted before he ran away. Rabbi Chanina rules that a ben Noah who curses God and then converts is not convicted as the laws for judging him and the death penalty have changed.  Four sources, including the two parts of our Mishna, regarding a rebellious son who aged out before the ruling/execution, are brought to prove or disprove this ruling, but all comparisons are rejected. A rebellious son is killed because of the concern for where these actions will lead him in the future.

Parshas HaShavuah Shiurim: Parshas Lech Lecha - Exploring and Revealing the Hidden Years Of The Life Of Avraham Avinu From Age 75-99 10/10/2021

Parshas HaShavuah Shiurim: Parshas Chayei Sarah - Avraham's Final Missions In This World And The Messengers Who Bring His Wishes To Fruition 10/24/2021

Parshas HaShavuah Shiurim: Parshas Vayeirah - The Takeaway From The Life of Avraham Avinu 11/06/2022

Today’s daf is sponsored by Rabbi Art Gould in loving memory of Art’s mother Shirley, Sarah bat Avraham v’Ziche Reicha on her 9th yahrzeit. “She was a life-long learner, a striver, she sewed and made mosaics. Once her three children were old enough, she went back to school, earned a master’s degree, created a new career doing social work and counseling, and published four books on raising a family. She lives on in the tallitot and quilts she made. Today's daf is sponsored by Deborah Aschheim Weiss is loving memory of Elsie Muller on her 30th yahrtzeit. "Elsie was a family friend, 50 years my senior. She had no children of her own, so she adopted my family as hers. We were close friends and we confided in each other. She devoted her retirement to Jewish causes and would be very proud of her adopted children and grandchildren in Israel and USA." Today's daf is sponsored by Tina Lamm in loving memory of her mother, Peppy Senders, Pesha Rivka bat Gershon HaCohen and Bina, on her yahrzeit. "It has been 21 years, and my mother's wisdom, kindness and patience are still my North Star." Today's daf is sponsored by the Shuster family in loving memory of Ozer's mother Devora bat Yisroel. "May her devotion to Torah and mitzvot be a merit to the entire Jewish people." A rebellious son will only be convicted if he steals money from his father and eats in the domain of others, as only in that situation will it be likely that the son continue to act in this way. Why? Rabbi Yosi son of Rabbi Yehuda rules that he must steal from both parents. Since the wife does not generally own her own property, two explanations are brought to understand his opinion. Both parents have to agree to bring the son to the court. Rabbi Yehuda adds that if the mother is not worthy for the father, the son cannot be convicted. The Gemara establishes the meaning of his statement - they must have the same voice, height, and look alike. This is derived from the verse in the Torah, Devarim 21:20 "he doesn't listen to our voice." The braita that says that a rebellious son never existed, nor will it ever exist, presumably accords with the opinion of Rabbi Yehuda, as it is impossible to find a couple who are identical in appearance, voice, and height. Rabbi Shimon also agrees that a rebellious son never happened and never will. Rabbi Yonatan disagrees and says he sat on his grave. There is a similar debate about an ir hanidachat, a city that all worship idols, and a leprous house. The Mishna also excludes any case where one of the parents is lame, mute, blind, etc. as the parents will be unable to complete the process as defined in the Torah. Can we infer from here that when the Torah describes how a process is supposed to happen, it must be done exactly in that way? After the son steals and eats meat and wine in a large quantity, the parents bring the son to a court of three judges and he is flogged. If he continues in his ways, he is brought to a court of twenty-three and judged to be stoned. The obligation to flog is derived by means of a gezeira shava from the word "v'yisru" by the one who slanders his wife (Devarim 22:18)  to that same word in the rebellious son (Devarim 21:18) and from "ben" to "ben" (Devarim 25:2) in the verse regarding lashes. If the son is brought to court but then runs away and by the time they catch him, he is no longer within the age range of one who can be killed for being a rebellious child, can he be executed? It depends on whether he was convicted before he ran away. Rabbi Chanina rules that a ben Noah who curses God and then converts is not convicted as the laws for judging him and the death penalty have changed.  Four sources, including the two parts of our Mishna, regarding a rebellious son who aged out before the ruling/execution, are brought to prove or disprove this ruling, but all comparisons are rejected. A rebellious son is killed because of the concern for where these actions will lead him in the future.

Today's daf is sponsored by Elisheva Gray in loving memory of Gidi Nahshon, z''l, Yoel Melech ben Moshe v'Sarah, on his tenth yahrzeit. "Gidi was a wonderful mentor, friend and chevruta. He made Aliyah to Israel from Prague and was in the IDF during both the 1967 and Yom Kippur wars. I feel his presence in my Daf Yomi studies every day, and I am grateful that he passed on to me his d'vekut for Israel and for Torah. May his neshama have an aliyah." Today's daf is sponsored by Miri Darchi in loving memory of her father Aharon Shimon ben David and Malka Tzirel.  Abaye raises a difficulty against Rabba's position, that males before reaching maturity cannot father a child, from a verse in the Torah regarding a man who engages in relations with a shifcha harufa. The drasha on that verse includes a male over the age of nine. However, the difficulty is resolved, as this is not an indicator that the child can impregnate a woman at that age. Another difficulty is raised against Rabba from a braita of Rabbi Yishmael that derives an exemption for a ben sorer u'moreh who himself is a father - how could he be a father if he did not impregnate the woman before reaching maturity, since according to Rabbi Kruspedai, there is only a three-month window after reaching maturity to be a ben sorer u'moreh? This is resolved as well by explaining Rabbi Yishmael's drasha as the source for Rabbi Kruspedia's ruling - the three months is based on the fact that the child could potentially be called a father within three months of reaching maturity as his wife could become pregnant and would be showing it after the first three months. Rabbi Kruspedai's opinion is based on the majority of women who give birth at nine months and begin showing at three months and doesn't consider a woman who gives birth at seven months and would be showing at two and a third months. Could this prove that woman who gives birth at seven months also begins showing at three months and not at a third of her pregnancy (two and a third months)? This suggestion is rejected as he follows the majority. However, is that really true? This contradicts the concept that in capital law we try to find any possible way to exonerate the accused from the verse "and the congregation shall save." Two Mishnayot are brought to prove that we do follow the majority even in capital cases, but the second one is rejected as it can be explained differently. Beit Shamai and Beit Hillel disagree about a mother who has an incomplete sexual encounter with her minor son. Does this disqualify her from marrying a kohen, as she could be considered a zona from the interaction? Rav Chisda (either quoted someone else or he was quoted by someone else) explains that they all agree if the child was nine, that she would become disqualified, and if he was younger than eight, then she would not. Their disagreement is about a child who is between eight and nine, as in the days of the Tanach men were able to father children at eight, even though already in the time of the tannaim, this was no longer the situation. The debate is whether we learn from those times or follow what is true presently. What is the source that in the times of the Tanach men fathered children at age eight? At first, they try to prove from Shlomo, as his great grandfather Achitofel was twenty-six years older than him. However, this proof is rejected, as the lineage includes Bat-Sheva who was a woman and she could have been younger, and the men were older. The second attempt is brought from Avraham and Sara, but this is rejected as well as it is not clear whether Avraham was older than Sara's father, Haran or younger. The final proof comes from Bezalel who was the great-grandson of Caleb, who was twenty-six years older than him. If two years are deducted due to three pregnancies, then the remainder of the twenty-four years prove that each father was eight years old at the birth of his son. Why are girls exempted from being a ben sorer u'moreh?

The Treehouse: Sketches of the Millennial Kingdom If this is your first newsletter, you've jumped into the last of a four-part series that began with The Gift Horse, Watch the Smoke, and Wetter than Water. Click on the links to start at the beginning. In last week's teaching, we concluded with these mysterious statements concerning the striking of the Rock Messiah in the wilderness: ·     “Tell Aaron and his sons to be careful with the holy gifts of the sons of Israel, which they dedicate to Me, so as not to profane My holy name; I am the LORD.” (Le 22:2) ·     “'...for in the wilderness of Zin, during the strife of the congregation, you rebelled against My command to treat Me as holy before their eyes at the water.' These are the waters of Meribah of Kadesh in the wilderness of Zin.” (Nu 27:14) The water, the text says, “came forth abundantly, and the congregation and their beasts drank.” (Nu 20:11) The English translation of “abundantly” is from the Hebrew rav [rabim H7227] which has several meanings. Among its first uses in Scripture, we have context of a quarrel, which emphasizes that it was not only the people who were quarreling, but the water, too. Messiah had a beef with the situation, and he demonstrated it with how he yielded the waters: ·     Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. (Ge 6:5) ·     In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on the same day all the fountains of the great deep burst open, and the floodgates of the sky were opened. (Ge 7:11) ·     And the land could not sustain them while dwelling together, for their possessions were so great that they were not able to remain together. (Ge 13:6) The first two examples above are of The Holy One's quarrel with mankind, and the third is of the quarrel between the shepherds of Avraham and Lot. If Messiah's reaction to being struck by Moses and Aaron was quarrelsome water, it sounds as if it wasn't a gently flowing stream! It was a real gusher. From the sentence imposed on Moses and Aaron, the implication is that the quarrel was with their actions in striking instead of speaking. Striking instead of teaching holiness. But what was the reason Messiah withheld water after Miriam's death? Was he, too, joining with them in mourning? Was he giving the royal priesthood an opportunity to rise to a more intimate level with him? For them to understand that the Word in their mouths also had power to restore the plants, heal, and sanctify in the Bridegroom's Name? Perhaps Messiah wanted the Israelites to speak to him about restoring their holy gifts by the stream, yet they were conditioned to look to their leadership. The text says only that “the people drank.” That wasn't their first concern, remember? It was the miraculous plants and the purifying stream of water for a royal priesthood. They mentioned drinking water for themselves and their beasts only last. The natural earthly realm was literally the least of their worries. Let's tie this in with the River of Life in the millennium: ·     “In that day the Branch of the LORD will be beautiful and glorious, and the fruit of the earth will be the pride and the adornment of the survivors of Israel.” (Is 4:5) The Branch of YHVH is Messiah Yeshua, the Rock in the wilderness. Because of the Branch and miraculous water, miraculous Edenic plants grew on the banks of the stream: orchards, spices, and vineyards on a heavenly timetable, not earthly. If not overnight, then within a month of the camp's settlement. Israel is prophetic of the world to come. She is uniting realms that have been disconnected since the fall from the Garden. In the wilderness, they came very close to Eden as demonstrated by the manna, ever-wear garments and sandals,

Today's daf is sponsored by Elisheva Gray in loving memory of Gidi Nahshon, z''l, Yoel Melech ben Moshe v'Sarah, on his tenth yahrzeit. "Gidi was a wonderful mentor, friend and chevruta. He made Aliyah to Israel from Prague and was in the IDF during both the 1967 and Yom Kippur wars. I feel his presence in my Daf Yomi studies every day, and I am grateful that he passed on to me his d'vekut for Israel and for Torah. May his neshama have an aliyah." Today's daf is sponsored by Miri Darchi in loving memory of her father Aharon Shimon ben David and Malka Tzirel.  Abaye raises a difficulty against Rabba's position, that males before reaching maturity cannot father a child, from a verse in the Torah regarding a man who engages in relations with a shifcha harufa. The drasha on that verse includes a male over the age of nine. However, the difficulty is resolved, as this is not an indicator that the child can impregnate a woman at that age. Another difficulty is raised against Rabba from a braita of Rabbi Yishmael that derives an exemption for a ben sorer u'moreh who himself is a father - how could he be a father if he did not impregnate the woman before reaching maturity, since according to Rabbi Kruspedai, there is only a three-month window after reaching maturity to be a ben sorer u'moreh? This is resolved as well by explaining Rabbi Yishmael's drasha as the source for Rabbi Kruspedia's ruling - the three months is based on the fact that the child could potentially be called a father within three months of reaching maturity as his wife could become pregnant and would be showing it after the first three months. Rabbi Kruspedai's opinion is based on the majority of women who give birth at nine months and begin showing at three months and doesn't consider a woman who gives birth at seven months and would be showing at two and a third months. Could this prove that woman who gives birth at seven months also begins showing at three months and not at a third of her pregnancy (two and a third months)? This suggestion is rejected as he follows the majority. However, is that really true? This contradicts the concept that in capital law we try to find any possible way to exonerate the accused from the verse "and the congregation shall save." Two Mishnayot are brought to prove that we do follow the majority even in capital cases, but the second one is rejected as it can be explained differently. Beit Shamai and Beit Hillel disagree about a mother who has an incomplete sexual encounter with her minor son. Does this disqualify her from marrying a kohen, as she could be considered a zona from the interaction? Rav Chisda (either quoted someone else or he was quoted by someone else) explains that they all agree if the child was nine, that she would become disqualified, and if he was younger than eight, then she would not. Their disagreement is about a child who is between eight and nine, as in the days of the Tanach men were able to father children at eight, even though already in the time of the tannaim, this was no longer the situation. The debate is whether we learn from those times or follow what is true presently. What is the source that in the times of the Tanach men fathered children at age eight? At first, they try to prove from Shlomo, as his great grandfather Achitofel was twenty-six years older than him. However, this proof is rejected, as the lineage includes Bat-Sheva who was a woman and she could have been younger, and the men were older. The second attempt is brought from Avraham and Sara, but this is rejected as well as it is not clear whether Avraham was older than Sara's father, Haran or younger. The final proof comes from Bezalel who was the great-grandson of Caleb, who was twenty-six years older than him. If two years are deducted due to three pregnancies, then the remainder of the twenty-four years prove that each father was eight years old at the birth of his son. Why are girls exempted from being a ben sorer u'moreh?

This week's learning is sponsored by Ruth Rotenberg in loving memory of their eldest daughter Tanielle Gavre"ea Margalit on her 20th yahrzeit. "Hashem gifted us a beautiful neshama for 18 years. She remarkably accomplished so much, and so many continue to carry her passions and deeds." Today's daf is sponsored by Miki Kadosh in loving memory of her father, Daniel ben Avraham. Today's daf is sponsored by Judy Schwartz in loving memory of her mother Shirley K. Tydor, Sarah Raizel Bat Mordechai Yitzchak and Freida Sima, and her grandmother, Esther bat Sinai and Chaya. "My beloved mother had the zechut of living in Israel, my beloved grandmother, who I never knew, died of typhus in the Lodz ghetto. May their memories be a blessing." Today's daf is dedicated in memory of Ariel and Kfir Bibas, and Oded Lifshitz, and pray for the safe return of Ariel and Kfir's mother, Shiri. Our hearts are with the families.  One who desecrates Shabbat gets stoned. What exceptions to the rule are there? One who curses one's father and mother gets stoned. However, this is limited to one who cursed them using the name of God. There is a debate about whether it is only if one uses the name of God and not a nickname. The verse regarding the punishment for this is extrapolated. The warning for this is derived from the verse in Shmot 22:27 from the prohibition to curse Elohim (either judges or God) and a Nasi. How is it derived from this verse? One who engages in sexual relations with a betrothed young woman receives the punishment of stoning. To receive this specific punishment, the woman must be a naara (the stage between a ketana and a bogeret), virgin, betrothed, and still in her father's domain. If two men engage in relations with her, only the first is stoned, the second receives the typical punishment for adultery of strangulation. All these details are derived from verses in the Torah. The Mishna corresponds to the opinion of Rabbi Meir, as the rabbis disagree and obligate one even if the woman is younger, a ketana. There is a tannaitic debate between Rabbi Yonatan and Rabbi Yoshea about whether according to Rabbi Meir there is a punishment of strangulation for the man if the girl is under the age of a naara or if there would be no punishment at all. Each establishes his position using a verse from the Torah. What does each one derive from the verse supporting the other's opinion?

Study Guide Sanhedrin 67 Today's daf is sponsored by Aviva Appleman Jacobowitz in loving memory of  Joseph Appleman, Yosef Ben Hillel, on his second yahrzeit. "May his neshama have an aliya!" Today's daf is sponsored by Miki Kadosh in loving memory of her father, Daniel ben Avraham. What distinguishes between two types of idol worship inciters: a meisit, who persuades individuals to worship idols, and a meidiach, who leads an entire city to idol worship? There is a unique legal provision regarding a meisit: witnesses may be hidden to observe when the meisit attempts to convince someone to worship idols - a practice not permitted for any other violation of law. The Mishna states that a meisit can only be a regular person, but what case does this specification exclude? Furthermore, is this Mishna ruling consistent only with Rabbi Shimon's interpretation, or can it also align with the position of the rabbis? What constitutes a mechashef (sorcerer)? The Mishna provides a detailed classification of which actions qualify as sorcery and which do not. Why does the Torah use mechashefa, the feminine form of this term? What is the scriptural source indicating that a mechashef is executed by stoning? What is the linguistic origin of the word mechashef? Several stories involving people who used magic are recounted.

It is customary in all synagogues that a "Gabbai," or "Mesader," stands near the Torah during the Torah reading together with the Ba'al Keri'a (reader) and the Oleh (person called to the Torah), and is responsible for calling congregants to recite the Berachot over the Torah. The Mishna Berura (commentary to the Shulchan Aruch by Rabbi Yisrael Kagan, the "Chafetz Chayim," Lithuania, 1839-1933) cites two possible reasons for this practice (141, s"k 16). Firstly, our reading of the Torah corresponds to Matan Torah, the giving of the Torah at Mount Sinai, and should therefore resemble that momentous event. The Mesader who calls people to the Torah corresponds to the Almighty, as it were, who summoned Benei Yisrael to the mountain to receive the Torah. The Ba'al Keri'a reads the Torah for the Oleh just as Moshe Rabbenu taught the Torah to Benei Yisrael. Thus, the three men who stand by the Torah scroll during the reading serve to commemorate our initial receiving of the Torah at Mount Sinai. The Mishna Berura then cites a second explanation from Masechet Sofrim, namely, that the three men at the Torah correspond to our nation's three patriarchs – Avraham, Yitzchak and Yaakov. In this context, the Mishna Berura cites a passage from the Sha'arei Efrayim (a compendium of the laws of Torah reading by Rabbi Efrayim Zalman Margaluyot, Russia, 1760-1828) regarding controversies and misunderstandings that occasionally arise in the synagogue with respect to the distribution of Aliyot. At times a person is called to the Torah and feels insulted for having been chosen for the given Aliya, rather than for a more distinguished honor. It is all too easy in such cases for the individual to accuse the Mesader of deliberately attempting to insult him. In order to avoid such situations, the Mishna Berura advises, congregations should choose as a Mesader a well-respected and well-liked individual who has achieved a reputation of integrity. Such a person is not likely to be suspected of distributing the Aliyot on the basis of personal vendettas and agendas. The Mishna Berura adds that if it so happens that the Mesader does insult a congregant, the congregation should judge him favorably and assume that this was done inadvertently, and not maliciously. And the Mesader, for his part, must ignore any insults or scorn directed to him by the congregation. The Mishna Berura rules that if in response to a congregant's insults the Mesader leaves the Torah scroll and returns to his seat, he should be punished for dishonoring the Torah scroll. The fact that he was humiliated does not authorize him to infringe upon the honor of the Torah scroll. Summary: The Mesader, who calls people for Aliyot to the Torah during the Torah reading, should be a well-liked person known for his integrity, and must ignore any insulting comments made by disgruntled congregants. And if it appears that he infringed on somebody's honor by calling him for the wrong Aliya and the like, the congregation should assume that he made an honest mistake, and did not intentionally insult the given congregant. Furthermore, 3 people should stand at the Teba during the reading.

Isolating Israel - Spiritual Spring CleaningWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.biblegateway.com/passage/?search=Deuteronomy%207%3A6&version=CJBDeuteronomy 7:6For you are a people set apart as holy for Adonai your G_d. Adonai your G_d has chosen you out of all the peoples on the face of the earth to be his own unique treasure.Genesis 35:1 G_d said to Ya`akov, "Get up, go up to Beit-El and live there, and make there an altar to G_d, who appeared to you when you fled `Esav your brother." 2 Then Ya`akov said to his household and all the others with him, "Get rid of the foreign gods that you have with you, purify yourselves, and put on fresh clothes. 3 We're going to move on and go up to Beit-El. There I will build an altar to G_d, who answered me when I was in such distress and stayed with me wherever I went." Genesis 35:4 They gave Ya`akov all the foreign gods in their possession and the earrings they were wearing, and Ya`akov buried them under the pistachio tree near Sh'khem. 5 While they were traveling, a terror from G_d fell upon the cities around them, so that none of them pursued the sons of Ya`akov.Genesis 35:6 Ya`akov and all the people with him arrived at Luz (that is, Beit-El) in the land of Kena`an. 7 He built there an altar and called the place El-Beit-El [G_d of Beit-El], because it was there that G_d was revealed to him, at the time when he was fleeing from his brother.Genesis 35:8 Then D'vorah, Rivkah's nurse, died. She was buried below Beit-El under the oak, which was given the name Alon-Bakhut [oak of weeping].Genesis 35:9 After Ya`akov arrived from Paddan-Aram, G_d appeared to him again and blessed him. 10 G_d said to him, "Your name is Ya`akov, but you will be called Ya`akov no longer; your name will be Isra'el." Thus he named him Isra'el. 11 G_d further said to him, "I am El Shaddai. Be fruitful and multiply. A nation, indeed a group of nations, will come from you; kings will be descended from you. Genesis 35:12 Moreover, the land which I gave to Avraham and Yitz'chak I will give to you, and I will give the land to your descendants after you." 13 Then G_d went up from him there where he had spoken with him. Genesis 35:14 Ya`akov set up a standing-stone in the place where he had spoken with him, a stone pillar. Then he poured out a drink offering on it and poured oil on it. 15 Ya`akov called the place where G_d spoke with him Beit-El.Genesis 35:16 Then they traveled on from Beit-El, and while there was still some distance to go before arriving in Efrat, Rachel went into labor, and she had great difficulty with it. 17 While she was undergoing this hard labor, the midwife said to her, "Don't worry, this is also a son for you." 18 But she died in childbirth. As she was dying she named her son Ben-Oni [son of my grief], but his father called him Binyamin [son of the right hand, son of the south]. 19 So Rachel died and was buried on the way to Efrat (that is, Beit-Lechem). 20 Ya`akov set up a standing-stone on her grave; it is the standing-stone of Rachel's grave to this day.Genesis 35:21 Isra'el continued his travels and pitched his tent on the other side of Migdal-`Eder. 22 It was while Isra'el was living in that land that Re'uven went and slept with Bilhah his father's concubine, and Isra'el heard about it. Ya`akov had twelve sons. 23 The sons of Le'ah were Re'uven Ya`akov's firstborn, Shim`on, Levi, Y'hudah, Yissakhar and Z'vulun. 24 The sons of Rachel were Yosef and Binyamin. 25 The sons of Bilhah Rachel's slave-girl were Dan and Naftali. 26 And the sons of Zilpah Le'ah's slave-girl were Gad and Asher. These were Ya`akov's sons, born to him in Paddan-Aram.Genesis 35:27 Ya`akov came home to his father Yitz'chak at Mamre, near Kiryat-Arba (also known as Hevron), where Avraham and Yitz'chak had lived as foreigners. 28 Yitz'chak lived to be 180 years old. 29 Then he breathed his last, died and was gathered to his people, an old man full of years; and his sons `Esav and Ya`akov buried him.DOGE and DOSE?Department of Spiritual Efficacy!https://unsplash.com/@stigson - Jordan Valleyhttps://unsplash.com/@robertina - Anointing oilhttps://unsplash.com/@fadid000 - Heart

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00:00 - Good Morning00:17 - Guests00:50 - Emails06:28 -MDYsponsor.com13:53 - Zoom Guests14:21 - Introduction20:18 - Amud Beis21:58 - Amud Aleph43:55 - Amud Beis56:38 - Have a Wonderful Day!Quiz -http://Kahoot.MDYdaf.com----Mesechta Sponsors:Refuah Shelaima for Yosef Chaim Shmuel ben Alte Nechama, From His Grateful Family-For הצלחה ברוחניות ובגשמיות-Larry Cohn: In memory of Yechiel Moshe Ben Chaim v'Yetta, who started learning Daf Yomi at age 70 and continued for 32 years until he was nifter​-For the unity of the Jewish people​-Glenn Esterson: With love & gratitude from Wilmington NC. Thank you for enriching my life with Torah----Monthly Sponsors:לע״נ זכריה בן משה לע״נ חיה בת יוסף-Zchut Parnasa Birevach for Baruch Tzvi Nissim ben Shoshana Leah-With הכרת הטוב from anonymous-Shprintzy & Alan Gross: לע""נ The yahrzeits of our Father's: שלמה זלמן בן יצחק אייזיק ז""ל & בנימין אייזיק בן צבי הירש הכהן ז""ל-Leon Welcher: For the speedy release from house arrest of Ari Rosenfeld אהרון בן הינדה אסתר גיטל----Kollel of the Month:Sponsored by HYK Ventures in honor & for the success of all of our clients----Sponsors of the Day:Ilan Davidovici: L'n, my grandfather, Yeshaya ben Aharon, Jan 25, 2000, Yud Ches Shevat-Ilan Davidovici: L'n, my grandmother, Yocheved Chava Itele bas Avraham, Jan 25, 2008, Yud Ches Shevat-A Talmid: Daf סא is sponsored in honor of Rav אלי סטפנסקי-Zalmy Shteierman: In honor of Pinny Shteierman's Bar Mitzvah today! הרבה נחת-Mark Aschkenasy: L"N my grandfather Moreinu Reb Yisroel ben R' Yosef on his Yartzeit. Mr Rothschild was Ba'al Habos, a respected Askan. In 1950s America he ignored resistance & even threats to his life as he worked to improve Shechita & Kashrus. He finished Shas 8x & Shisha Sidrei Mishnah every year for his mom 63x on her Yartzeit-Dedicating Daf 61, By Hatzalah Bet Shemesh Unit 61----Art of the Month​:For a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many-In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of Elchanan Pressman & Fishel. A zechus for Akiva Simcha Ben Fayga, a shidduch for רבקה יהודית בת יפה חיה & a THANK YOU to Rebbitzen Stefansky-Adar Global: Experts in International Financial Services-לזכות רפואת התינוק יחזקאל ידידיה בן נחמה שיינדל_________________________________

Study Guide Sanhedrin 58 Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's grandmother, Sara Hene Rabinowitz Geffen, on her Tu b'Shevat yahrzeit. "She and her husband, Rav Tuvia Geffen, Rabbi of Sherith Israel Synagogue in Atlanta for 60 years, brought up their eight children with love and learning. Seven of their grandchildren made aliyah and many great, great-great, and great-great-great grandchildren live in Israel." Rabbi Meir states that only forbidden relations that are punishable by death by the court are forbidden by Noahide laws. However, in a different braita it says that Rabbi Meir holds that certain forbidden relations not punishable by death in the court are forbidden to gentiles (sister through one's mother) and one that is punishable by death in the court is permitted to gentiles (father's wife). This is reconciled by explaining that there are two different versions of Rabbi Meir's position - one passed down by Rabbi Eliezer and one by Rabbi Akiva. Each derives his position from the verse in Bereishit 2:24, "Therefore a man shall leave his father and mother," implying that certain relations are forbidden to him. Several questions are asked of Rabbi Eliezer and Rabbi Akiva on each of their derivations, suggesting that perhaps they should have derived other prohibited relations instead. Other difficulties are raised against their positions (one against Rabbi Eliezer and two against Rabbi Akiva)  from verses in the Torah from before the Torah was given - Amram who married Yocheved, Avraham's words to Avimelech about his relationship to Sara and why Adam did not marry his daughter, but gave her to Cain instead. All of the difficulties are resolved. Four laws are stated by different rabbis relating to either forbidden or permitted sexual relations regarding a gentile and one about the severity of the action of a gentile who hits a Jew. Three more laws are brought by Reish Lakish, the first one referring to the previous law by stressing the severity of one who even holds up one's hand to hit another. Other rabbis mention punishments or names that they would call a person who raises one's hand to hit another. The second law is that one who works hard cultivating one's land will have plenty of bread and one who does not, will not. The third is that a gentile must not rest on the Sabbath as they are commanded to work every day. Rava adds that even to make any day of the week into a day of rest would be forbidden.

Establishing the prohibition of the illicit relationship with one's father's sister -- with nods to Moshe's parents and Avraham and Sarah. Also, what happens when a non-Jew hits a Jew -- with another nod to Moshe. A death sentence is warranted, notes the Gemara, given what violence does to society.