Podcasts about chacham

We continue our journey through Likutey Moharan, Torah 4 — and this shiur goes to the heart of the Torah: vidui devarim lifnei talmid chacham, spoken admission before a talmid chacham.The Rebbe opens a door that sounds impossible: to taste Olam Haba in this world — to see Hashem everywhere, even in the dinim, even in the dark. The Gemara in Pesachim says that le'atid everything will be "kulo Hatov Vehametiv" — not that we will make a different bracha, but that we will see differently. BaElokim ahallel davar, uva'Hashem ahallel davar— Dovid Hamelech is teaching us the order: you come to Havayah through Elokim, a ladder standing on the ground with its head in the heavens. Not by flipping out and running from your life — by walking through it.But how do we get there after everything we've buried? The Rebbe's chiddush is the way back: every aveirah takes the letters of Hashem's own dibbur and rearranges them — engraved on your very bones. Denial layers it over; ego (Edge God Out) protects it; what we did twice already feels permitted. And vidui — spoken, out loud, before a talmid chacham who has made himself ayin, "leftover," nothing — takes the words off your bones, breaks the bad tziruf, and rebuilds the original letters. Kol atzmosai tomarna — until your very bones can praise Him. That is why Moshe, the ultimate anav, could say im tisa chatasam — the tzaddik who is nothing can carry everything.Re'iyas pnei hatzadik. Tzedakah latzadik. Vidui devarim. Three gifts that stand a person at the parshas derachim — the crossroads — and save him from everything. Even from death itself, because a Jew who is connected to the tzaddik never stops — the mission continues.And the shiur closes with a story I have never told this way: my father's yahrtzeit was last week. Twenty-five years ago, the night he was niftar, I found an envelope marked "tzedakah latzadik" with a hundred dollars in it — and days later, folded into his Likutey Moharan, a letter, written a month earlier, addressed to Rebbe Nachman of Breslov himself. What that letter said is the whole shiur.We should all be zocheh to stand this Rosh Hashanah in Yerushalayim Ir HaKodesh with the heilige Rebbe, Moshiach Tzidkeinu, bimheira b'yameinu — amen.Hashtags:#RebbeNachman #Breslov #LikuteyMoharan #Torah4 #Vidui #Teshuvah #Tzaddik #TalmidChacham #Chassidus #Emunah #Uman #RoshHashanah #TorahShiur #Recovery #NeverGiveUp

When the Torah warns us in Parshat Eikev about forgetting God due to arrogance, it pinpoints the exact root of that pride: accumulating great wealth and concluding, " כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיל הַזֶּה " ("My strength and the power of my hand made me this chayil "). What does chayil mean here? Ramban explains that chayil refers to war (as in Chaylei Tzahal , the Israel Defense Forces). Under this interpretation, the verse describes someone boasting, "My success in battle was achieved through my own strength." Instead, the Torah instructs us to remember: " כִּי ה' אֱלֹהֶיךָ הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל " ("It is Hashem your God who gives you the strength to achieve military victory"). Ramban notes that while Jewish soldiers are capable and powerful fighters, they must recognize that their strength originates from God to avoid falling into arrogance. This illustrates a vital principle: although we must put in our hishtadlut (practical effort)—and we may execute it skillfully enough to veil the underlying divine intervention—we must always remember that the success remains a miracle. A striking example of hishtadlut and victory comes from modern history: the famous raid on Entebbe. Operation Entebbe (Operation Yonatan) On the night of July 3–4, 1976, the IDF executed Operation Thunderbolt, a daring commando mission that rescued 102 hostages held at Entebbe International Airport in Uganda. The crisis began when an Air France flight from Tel Aviv to Paris was hijacked by Palestinian and German terrorists and diverted to Uganda. The hijackers separated the Israeli and Jewish passengers from the rest, holding over 100 captives while demanding the release of imprisoned militants. Idi Amin's Israeli Connection Uganda's dictator, Idi Amin, welcomed the hijackers and deployed Ugandan troops to assist them. Ironically, Amin had close historical ties to Israel: Military Training: In the 1960s, Amin underwent officer and paratrooper training in Israel under IDF instructors. Israeli Contacts: During the crisis, Israeli officials attempted to leverage Amin's personal friendship with retired IDF Colonel Baruch "Burka" Bar-Lev, who phoned Amin repeatedly to negotiate the release of the hostages. However, Amin used the situation for international posturing and refused to free the captives. The Mercedes-Benz Decoy Strategy Because Entebbe was over 2,500 miles (4,000 km) from Israel, surprise was critical to prevent guards and hijackers from killing the hostages before commandos could reach the terminal. The Scheme: Israeli intelligence knew Idi Amin frequently visited the airport in a black Mercedes-Benz 600 escorted by Land Rovers. The Execution: The assault team, led by Lt. Col. Yonatan Netanyahu (older brother of Benjamin Netanyahu), loaded a black Mercedes styled to mimic Amin's official vehicle into the lead C-130 transport plane. The Assault: Upon landing under cover of darkness, the commandos drove the Mercedes and Land Rovers directly toward the terminal. The ruse bought precious time, allowing the assault force to approach the building before Ugandan guards realized what was happening. The Outcome Hostages Rescued: 102 of 106 hostages were safely evacuated. Enemy Casualties: All seven hijackers and approximately 45 Ugandan soldiers were killed. Three hostages died in the crossfire during the raid, and a fourth (Dora Bloch) was later murdered in a Ugandan hospital on Amin's orders. IDF Losses: Lt. Col. Yonatan Netanyahu was the sole Israeli military fatality. Tactical Impact: Commandos destroyed several Ugandan MiG fighter jets on the tarmac to prevent pursuit during takeoff. This 53-minute ground raid remains one of the most famous special operations in modern military history. Despite the tragic loss of Yonatan Netanyahu, the operation was celebrated as a monumental victory. I recall a student arriving at my elementary school the following week wearing a T-shirt featuring Idi Amin saluting, captioned: Kol Hakavod leTzahal ("All respect to the Israeli Army"). While the IDF displayed extraordinary bravery, preparation, and skill, we must keep the ultimate source of success in mind: " כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל " ("For it is He who gives you the strength to achieve success"). Therefore, the ultimate praise belongs to God: Kol Hakavod laHashem . As the verse states, " לִכְבוֹדִי בְּרָאתִיו " ("I created it for My glory")—the world was created so that we might recognize and reflect God's honor. We say " בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ " ("Blessed is the glory of Hashem from His place") and " בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד " ("Blessed be the name of His glorious kingdom forever and ever"). Ultimately, all honor for our achievements returns to Him. That is the first explanation of chayil . A second explanation defines chayil as the amassing of financial wealth. When someone builds a fortune, they often attribute it entirely to their own acumen, leading to pride. Notice what Targum Onkelos says on " כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל ": God does not merely give you physical energy to go to work; " הוּא יָהֵב לָךְ עֵצָה לְמִקְנֵי נִכְסִין "—He gives you the ideas and insight to acquire property. You might think your business success stems from your brilliant choice of strategy, brand, or market entry, but those insights originate with God. As the verse teaches: " רַבּוֹת מַחֲשָׁבוֹת בְּלֶב אִישׁ וַעֲצַת ה' הִיא תָקוּם " ("There are many thoughts in a man's heart, but it is Hashem's counsel that stands"). The good decisions that yield your success are ultimately God's ideas brought to fruition. It is human nature to point fingers at areas that do not apply to us directly. As a rabbi who neither runs a corporate enterprise nor serves as a frontline soldier, I could easily look at businessmen and warriors and say, "What is wrong with you? Don't you realize God gives you your strength and wealth?" It is easy to lecture others on spiritual flaws when we aren't tested in those same areas. (Brief pause due to an emergency call—returning to the topic now.) Why do we find it so easy to judge others when we have no skin in the game? There is a well-known parable about a man applying to join the Communist Party. The interviewer asks: "If you had two houses, would you give one to Mother Russia?" "Of course!" he replies. "If you had two cars, would you give one?" "Without hesitation!" "If you had two coats, would you give one?" "No way." "Why not?" asks the interviewer. "Because I actually have two coats!" In theory, loyalty is effortless. When an obligation touches our actual possessions or lifestyle, our perspective shifts. So it is easy for an observer to ask why soldiers or entrepreneurs do not attribute their success to God. However, self-examination requires looking deeper. The prophet Yirmiyahu identifies three distinct areas where people take self-righteous pride (a passage read on Tisha B'Av, a day centered on the consequences of forgetting God): " אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ אַל יִתְהַלֵּל עָשִׁיר בְּעָשְׁרוֹ " ("Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches"). Instead, " כִּי אִם בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי " ("Let him who glories glory in this: that he understands and knows Me"). What did we personally construct to earn that glory? Our Sages teach: " הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם " ("Everything is in the hands of Heaven except the fear of Heaven"). As the verse states, " מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה " ("What does Hashem your God ask of you, except to fear Him"). When you close a profitable deal, recover your health, or arrive at a brilliant insight in Torah study, that clarity originates from God. Does this mean we carry no moral accountability for our actions? Of course not. God provides human beings with energy and mental capacity, but our moral choices remain entirely ours. God grants us the physical ability to speak, but whether we choose to speak Lashon Hara (derogatory speech) or refrain from it is our own moral decision. God does not compel us to sin. To understand human temptation on a deeper level: prior to Adam's sin, evil was entirely external to humanity (represented by the serpent outside of man). After the sin, evil became internalized within the human psyche. When an internal voice prompts someone to speak Lashon Hara , that voice is not divine inspiration; it is the internalized influence of the serpent ( Yetzer Hara ). God created those opposing forces to preserve free choice. We cannot blame God for our wrongdoing—we chose to listen to the temptation rather than to God's command. Divine inspiration grants us the constructive ideas for success, strength, and financial breakthrough; moral choice determines whether we obey God's laws. These three arenas of pride are visible even in early childhood. I once walked with my first-grade grandson and asked him, "What makes a kid cool in school?" He listed three traits: Athletic ability: Being good at sports. Possessions: Having cool gear (like bringing the best basketball to the playground). Academics: Getting top marks on tests. Even in elementary school, the baseline metrics of social prestige mirror the biblical categories: Sports capability represents Gibbor (strength). Possessions represent Ashir (wealth). High test scores represent Chacham (wisdom). Every individual—whether a business executive, a rabbi, or a stay-at-home parent—must recognize that achievements in these areas stem from God. The central spiritual struggle is internalizing this truth to prevent arrogance. When it comes to finance, cause and effect do not always operate linearly. Effort invested in one area often yields results from an unexpected direction. Consider the well-known story of yeshiva students who spent a day soliciting donations and returned empty-handed. The next morning, the Rosh Yeshiva thanked them for their hard work. They protested, "Why are you thanking us? We brought in no money." The Rosh Yeshiva replied, "An anonymous donor just walked in and gave a massive contribution. That happened because of the effort you put in yesterday." Your dedicated effort ( hishtadlut ) triggers divine reward, though often through channels you never anticipated. This explains the Talmudic maxim: " יָגַעְתָּ וּמָצָאתָ תַּאֲמִין " ("If a person says, 'I have toiled and I have found,' believe him"). Why does the Sages' phrase use the word "found" ( matzata ) rather than "produced" or "earned"? Because even after rigorous toil, the ultimate success arrives like a metzia (a lost object found unexpectedly). There is no automatic, mechanical correlation between our input and the output—especially in financial matters. While we easily understand this dynamic in business, how does it apply to wisdom ( Chacham ) and physical strength ( Gibbor )? When someone studies a complex topic and masters it, or adheres to a workout regimen and gets fit, they naturally feel a direct cause-and-effect relationship. Next, we will explore the challenges of strength and wisdom, and how we can avoid arrogance when taking pride in those accomplishments.

Class #12: Chapter 2: Pages 94-101: Torah & Emuna (Special Guest Chacham David Arush)

Slaughterers who failed to show their knives to a Chacham (Sage) for inspection were penalized, though the severity of the penalty differed depending on whether the knife was subsequently found to be smooth or notched. The teeth of a harvest sickle incline in one direction; therefore, if one used it to slaughter in the direction that cuts cleanly without tearing, Beit Shammai and Beit Hillel dispute its validity. However, Rabbi Yochanan clarifies that both agree the slaughter is invalid, and their actual debate is whether the animal is classified as a neveila (a carcass, which imparts impurity) or a treifa. The windpipe features a large ring at the top that encircles it entirely, unlike the lower rings which are C-shaped and do not completely cover it. The Mishna presents two opinions regarding the highest anatomical point where slaughter can be performed without being disqualified by hagrama (slanting outside the designated slaughter area). The Tanna Kama rules that the large ring must be completely severed while leaving a width of a thread of the top ring untouched. Conversely, Rabbi Yossi b'Rabbi Yehuda rules that as long as the majority of the windpipe is cut in the valid area, the slaughter is kosher, even if the slaughterer subsequently cuts above it into the area known as "the hat" (kova) - since the act was legally complete once the majority was cut. Rav and Shmuel explain that Rabbi Yossi b'Rabbi Yehuda also forbade slaughtering directly on the smaller rings, permitting it only between them since they do not encircle the entire windpipe. However, after challenging this with a contradictory braita where Rabbi Yossi b'Rabbi Yehuda explicitly permits slaughtering on the smaller rings, the Gemara concludes that Rav and Shmuel agreed with his view regarding the large ring but ruled against his lenient stance on the smaller rings. When Rabbi Zeira moved from Babylonia to Israel and permitted slaughtering on these rings, the Sages questioned why he did not maintain the stringencies of Rav and Shmuel, given the halakhic rule that a traveler must observe the stringencies of both their place of origin and their destination. Two resolutions are suggested, each presenting different exceptions to the rules of local custom. Ultimately, the Gemara notes that customs varied across different regions of Babylonia, and not all areas adopted this stringency. There is a dispute between Rav Papi and Rav Papa regarding the exact anatomical boundary for the highest point of the windpipe where shechita remains valid.

Slaughterers who failed to show their knives to a Chacham (Sage) for inspection were penalized, though the severity of the penalty differed depending on whether the knife was subsequently found to be smooth or notched. The teeth of a harvest sickle incline in one direction; therefore, if one used it to slaughter in the direction that cuts cleanly without tearing, Beit Shammai and Beit Hillel dispute its validity. However, Rabbi Yochanan clarifies that both agree the slaughter is invalid, and their actual debate is whether the animal is classified as a neveila (a carcass, which imparts impurity) or a treifa. The windpipe features a large ring at the top that encircles it entirely, unlike the lower rings which are C-shaped and do not completely cover it. The Mishna presents two opinions regarding the highest anatomical point where slaughter can be performed without being disqualified by hagrama (slanting outside the designated slaughter area). The Tanna Kama rules that the large ring must be completely severed while leaving a width of a thread of the top ring untouched. Conversely, Rabbi Yossi b'Rabbi Yehuda rules that as long as the majority of the windpipe is cut in the valid area, the slaughter is kosher, even if the slaughterer subsequently cuts above it into the area known as "the hat" (kova) - since the act was legally complete once the majority was cut. Rav and Shmuel explain that Rabbi Yossi b'Rabbi Yehuda also forbade slaughtering directly on the smaller rings, permitting it only between them since they do not encircle the entire windpipe. However, after challenging this with a contradictory braita where Rabbi Yossi b'Rabbi Yehuda explicitly permits slaughtering on the smaller rings, the Gemara concludes that Rav and Shmuel agreed with his view regarding the large ring but ruled against his lenient stance on the smaller rings. When Rabbi Zeira moved from Babylonia to Israel and permitted slaughtering on these rings, the Sages questioned why he did not maintain the stringencies of Rav and Shmuel, given the halakhic rule that a traveler must observe the stringencies of both their place of origin and their destination. Two resolutions are suggested, each presenting different exceptions to the rules of local custom. Ultimately, the Gemara notes that customs varied across different regions of Babylonia, and not all areas adopted this stringency. There is a dispute between Rav Papi and Rav Papa regarding the exact anatomical boundary for the highest point of the windpipe where shechita remains valid.

Harav Yussie Zakutinsky Shlita

The Rebbe responds briefly yet warmly to a Torah insight connecting Purim and Yom Kippur, praising it as “Divrei pi chacham chen.” He affirms the idea and directs the recipient to sources in Tikunei Zohar and Torah Ohr that elaborate on this profound connection. https://www.torahrecordings.com/rebbe/igroskodesh/017/007/6180

Who Can Be a Talmid Chacham?

Welcome to our daily Bitachon Shaar Bechinah series. We are exploring the wisdom embedded within the human being. In Chovot HaLevavot (Shaar Cheshbon HaNefesh, Chapter 3), Rabbeinu Bachya outlines thirty different things we are meant to appreciate. 1. Something from Nothing First on his "hit parade" is the contemplation of your own existence: think about how, once upon a time, you didn't exist, and now you do. You are literally yesh me-ayin —something from nothing. Just as God created the universe ex nihilo , He created your "mini-world" as well. While we technically stem from a microscopic seed, the transition to a living human is essentially something from nothing. This was granted without God owing us anything; it is pure kindness, goodness, and generosity. Consider your stature. You were lifted up; you aren't an animal, grass, or a mineral. That alone is reason enough to thank Hashem for your existence. 2. The Adopted Child He brings the famous mashal (parable) of a child abandoned by the roadside. A passerby sees him, feels mercy, and brings him home. He raises him and provides everything he asks for. Hashem is much more than that—He didn't just find us; He meticulously created every one of our limbs. The Steipler Gaon ( Chayei Olam , Chapter 2) echoes this, noting that everything we have is an unearned kindness. Our problem is that we don't appreciate our gifts until they are threatened. We don't value our eyes unless, chas v'shalom , we lose our vision for a time. When it returns, only then do we celebrate. The same is true for our hands; a person in a cast only appreciates the limb once the cast is removed. We must learn to appreciate them while they are functioning. 3. The Miracle of Birth Returning to Shaar Bechinah , the Chovot HaLevavot tells us to appreciate the moment we emerged from the womb. Without any training or "birthing courses," you navigated that narrow canal. Who helped you? Only the Chacham, ha-Rachum, v'Chanun —the Wise, Merciful, and Gracious One. You entered the world weak, with almost no senses functioning other than touch and taste. Yet, God prepared your sustenance immediately. He created a wellspring of milk from your mother, perfectly suited to your needs. It is sweet, tasty, and flows effortlessly—like a spring appearing just as you are stuck in a desert. It isn't too heavy or too light; it's perfect so the child doesn't gag. Beyond the milk itself, Hashem implanted the instinct —the desire and the physical ability to nurse. 4. The Great "System Switch" The Gemara ( Niddah 30b ) discusses a wonder we often overlook: breathing. We cannot survive more than a few minutes without air, yet a child lives in the womb for months without breathing at all. Folded inside, the fetus eats what the mother eats and receives oxygenated blood directly through her system. Think about modern medicine: if someone can't breathe, they need a massive ventilator or a tracheotomy. Man hasn't yet figured out how to perfectly pump oxygenated blood into a person to bypass the lungs the way God does in the womb. This is what we acknowledge every day in the berachah of Asher Yatzar : "If one of them were to be opened, or one of them were to be closed..." ( im yipateach echad meihem o yisatem echad meihem ). The commentaries explain that if the mouth were to open and try to breathe inside the womb, or if it failed to open and breathe the moment we emerged, we could not survive. Hashem performs a perfect "system switch" from the mother's oxygen to the world's air. We get used to these miracles, but we shouldn't. I once knew someone who had to go on dialysis; when they were finally able to get off the machine, their joy was boundless. The Takeaway: Take a moment today to appreciate your birth and the perfect timing of your existence.

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 17 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 16 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 15 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 14 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 13 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 12 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 11 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 10 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 09 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 08 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 07 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 06 by Shapell's Rabbeim

Rabbi Schoonmaker - Middos And Avodas Hashem Vaad - Aizehu Chacham - Who Is the Wise Man 05 by Shapell's Rabbeim

14th shiur - R' David Reboh Likutei Moharan Torah 7 Tinyana.Subscribe to our WhatsApp status for exclusive updates, short clips and more. We are also available on Youtube, Spotify, Apple Podcasts. Download our english and hebrew pamphlets here

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Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Brachos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Siyum Masechet Horayot and Seder Nezikin is sponsored by the Tannenbaum family in loving memory of their beloved mother/grandmother Ruth Zemsky z"l, Raizel bat Chaya Kayla, on her 9th yahrzeit on 23rd of Elul. "Marking the completion of Nezikin, a seder that is focused on bein adam l’chavero- both in the building and healing of society, aptly reflects the life she lead. She was a paragon of sensitivity and taking care of "the other", often those unseen, in community, work and home. Her example continues to inspire us all. Yehi zichra baruch." A braita outlines the protocols for showing respect to the Nasi, the Av Beit Din, and the Chacham—each accorded honor in a distinct manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the Nasi) on a day when Rabbi Natan (Av Beit Din) and Rabbi Meir (the Chacham) were absent from the Beit Midrash. Feeling slighted, they conspired to remove Rabban Shimon from his position. However, their plan was overheard by Rabbi Yaakov ben Karshi and ultimately thwarted. Upon discovering their plot, Rabban Shimon expelled them from the Beit Midrash. In response, they began submitting challenging questions into the study hall. When the students inside couldn’t answer, they would send in the correct answers. Rabbi Yosi eventually intervened, arguing that it was absurd for Torah to remain outside while the students sat within. Rabban Shimon agreed to reinstate them—but imposed a penalty: the Torah they taught would no longer be attributed to them by name. Thus, Rabbi Meir’s teachings were transmitted as “acherim” (“others”), and Rabbi Natan’s as “yesh omrim” (“some say”). Later, they both dreamt that they should seek reconciliation with Rabban Shimon. Only Rabbi Natan acted on the dream. But Rabban Shimon ben Gamliel was not exactly willing to reconcile. A generation later, Rabbi Yehuda HaNasi was teaching his son, Rabbi Shimon, a teaching of Rabbi Meir, referring to it as “acherim omrim.” When his son asked why he didn’t cite Rabbi Meir directly, Rabbi Yehuda explained that these sages had once tried to undermine their family’s honor. Rabbi Shimon replied that they were long deceased and had failed in their attempt. Rabbi Yehuda relented and agreed to cite Rabbi Meir—though still indirectly, saying “They say in the name of Rabbi Meir.” Rabban Shimon ben Gamliel and other sages also debated a broader question: is it better to be a sinai - one with vast Torah knowledge, or an oker Harim - one with powerful analytical skills who can “uproot mountains”? Rav Yosef was a sinai, while Raba was an oker Harim. Although the scholars in Israel recommended Rav Yosef for leadership, he humbly deferred to Raba. Raba led the yeshiva for 22 years, and only after his passing did Rav Yosef assume the role. During Raba’s tenure, Rav Yosef refrained from receiving honor out of respect. In another case, Abaye, Rava, Rabbi Zeira, and Raba bar Matna were studying together and needed a leader. Abaye was chosen, as his teachings remained unrefuted, unlike the others. The Gemara concludes with a question: who was greater—Rabbi Zeira or Raba bar Rav Matna? Each had unique strengths, and the matter is left unresolved with the classic Talmudic closure: teiku.

Today's daf is sponsored by Tova and David Kestenbaum in loving memory of Tova's father, Rabbi Dr. Israel Rivkin z”l, on the occasion of his first yahrzeit. "My father was a pillar of strength and love for our family, a passionate learner of Torah, and a man whose chessed for his community and Klal Yisrael knew no bounds. He was deeply grateful to be living in Israel, together with my mother, surrounded by generations of descendants — a dream he cherished and fulfilled with joy and pride. יהי זכרו ברוך" Today's daf is sponsored by Judy Shapiro in memory of her mother Deera Tychman, Tzvia Bracha bat Mordechai v'Chaya Tova, on her 12th yahrzeit. "My mother was a lover of Israel and the Hebrew language. May her memory be a blessing." Today’s daf is dedicated to my brother Jonathan Cohen on his 50th birthday! He has been learning daf yomi with me since Masechet Nidda of the last cycle. The bull offering of the kohen gadol precedes the bull offering of the community. This is derived both from a verse in the Torah and a logical argument. The bull offering of the community (sin offering) precedes the bull offering of the community in a case of idol worship (burnt offering), as a sin offering precedes a burnt offering, as is derived from a verse regarding the sliding scale offering when two birds are offered - one as a sin offering and one as burnt offering. The Gemara brings several other rulings regarding which sacrifice precedes another and the source for it in the Torah. Only in one case is there a tannaitic debate.  If there are two lives to save or two people to feed or two people taken hostage, on what basis do we decide who to save, feed, or redeem first? The Mishnayot list who comes first, and a braita explands on this list.  Lineage plays a key role in determining precedence, but a Torah scholar overrides this and comes before even a mamzer, as is derived from a verse in Mishlei 3:15. What things cause one to forget one’s Torah, and what can one do to restore forgotten Torah? What are ten things that are detrimental to Torah study? A braita delineates the rules for showing respect for the Nasi, Av Beit Din and Chacham – each in a different manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the nasi) on a day that Rabbi Natan, the Av Beit Din, and Rabbi Meir, the Chacham were not in the Beit Midrash.

Today's daf is sponsored by Tova and David Kestenbaum in loving memory of Tova's father, Rabbi Dr. Israel Rivkin z”l, on the occasion of his first yahrzeit. "My father was a pillar of strength and love for our family, a passionate learner of Torah, and a man whose chessed for his community and Klal Yisrael knew no bounds. He was deeply grateful to be living in Israel, together with my mother, surrounded by generations of descendants — a dream he cherished and fulfilled with joy and pride. יהי זכרו ברוך" Today's daf is sponsored by Judy Shapiro in memory of her mother Deera Tychman, Tzvia Bracha bat Mordechai v'Chaya Tova, on her 12th yahrzeit. "My mother was a lover of Israel and the Hebrew language. May her memory be a blessing." Today’s daf is dedicated to my brother Jonathan Cohen on his 50th birthday! He has been learning daf yomi with me since Masechet Nidda of the last cycle. The bull offering of the kohen gadol precedes the bull offering of the community. This is derived both from a verse in the Torah and a logical argument. The bull offering of the community (sin offering) precedes the bull offering of the community in a case of idol worship (burnt offering), as a sin offering precedes a burnt offering, as is derived from a verse regarding the sliding scale offering when two birds are offered - one as a sin offering and one as burnt offering. The Gemara brings several other rulings regarding which sacrifice precedes another and the source for it in the Torah. Only in one case is there a tannaitic debate.  If there are two lives to save or two people to feed or two people taken hostage, on what basis do we decide who to save, feed, or redeem first? The Mishnayot list who comes first, and a braita explands on this list.  Lineage plays a key role in determining precedence, but a Torah scholar overrides this and comes before even a mamzer, as is derived from a verse in Mishlei 3:15. What things cause one to forget one’s Torah, and what can one do to restore forgotten Torah? What are ten things that are detrimental to Torah study? A braita delineates the rules for showing respect for the Nasi, Av Beit Din and Chacham – each in a different manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the nasi) on a day that Rabbi Natan, the Av Beit Din, and Rabbi Meir, the Chacham were not in the Beit Midrash.

Siyum Masechet Horayot and Seder Nezikin is sponsored by the Tannenbaum family in loving memory of their beloved mother/grandmother Ruth Zemsky z"l, Raizel bat Chaya Kayla, on her 9th yahrzeit on 23rd of Elul. "Marking the completion of Nezikin, a seder that is focused on bein adam l’chavero- both in the building and healing of society, aptly reflects the life she lead. She was a paragon of sensitivity and taking care of "the other", often those unseen, in community, work and home. Her example continues to inspire us all. Yehi zichra baruch." A braita outlines the protocols for showing respect to the Nasi, the Av Beit Din, and the Chacham—each accorded honor in a distinct manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the Nasi) on a day when Rabbi Natan (Av Beit Din) and Rabbi Meir (the Chacham) were absent from the Beit Midrash. Feeling slighted, they conspired to remove Rabban Shimon from his position. However, their plan was overheard by Rabbi Yaakov ben Karshi and ultimately thwarted. Upon discovering their plot, Rabban Shimon expelled them from the Beit Midrash. In response, they began submitting challenging questions into the study hall. When the students inside couldn’t answer, they would send in the correct answers. Rabbi Yosi eventually intervened, arguing that it was absurd for Torah to remain outside while the students sat within. Rabban Shimon agreed to reinstate them—but imposed a penalty: the Torah they taught would no longer be attributed to them by name. Thus, Rabbi Meir’s teachings were transmitted as “acherim” (“others”), and Rabbi Natan’s as “yesh omrim” (“some say”). Later, they both dreamt that they should seek reconciliation with Rabban Shimon. Only Rabbi Natan acted on the dream. But Rabban Shimon ben Gamliel was not exactly willing to reconcile. A generation later, Rabbi Yehuda HaNasi was teaching his son, Rabbi Shimon, a teaching of Rabbi Meir, referring to it as “acherim omrim.” When his son asked why he didn’t cite Rabbi Meir directly, Rabbi Yehuda explained that these sages had once tried to undermine their family’s honor. Rabbi Shimon replied that they were long deceased and had failed in their attempt. Rabbi Yehuda relented and agreed to cite Rabbi Meir—though still indirectly, saying “They say in the name of Rabbi Meir.” Rabban Shimon ben Gamliel and other sages also debated a broader question: is it better to be a sinai - one with vast Torah knowledge, or an oker Harim - one with powerful analytical skills who can “uproot mountains”? Rav Yosef was a sinai, while Raba was an oker Harim. Although the scholars in Israel recommended Rav Yosef for leadership, he humbly deferred to Raba. Raba led the yeshiva for 22 years, and only after his passing did Rav Yosef assume the role. During Raba’s tenure, Rav Yosef refrained from receiving honor out of respect. In another case, Abaye, Rava, Rabbi Zeira, and Raba bar Matna were studying together and needed a leader. Abaye was chosen, as his teachings remained unrefuted, unlike the others. The Gemara concludes with a question: who was greater—Rabbi Zeira or Raba bar Rav Matna? Each had unique strengths, and the matter is left unresolved with the classic Talmudic closure: teiku.

Beheimah Shehorah Bo Chacham / בהמה שהורה בו חכם: Sevara vs. Mesorah; Bitul; Who; Applications. See seforim by Rabbi Cohen at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.kashrushalacha.com⁠

2 sections- allowance and time-frame of nullifying vows by husband/Chacham on Shabbat, various Rabbinic prohibitions that are permitted in Shabbat because of a mitzva (tumah)

2 sections- allowance and time-frame of nullifying vows by husband/Chacham on Shabbos, various Rabbinic prohibitions that are permitted in Shabbos because of a mitzva (tumah)

Have any questions, insights, or feedback? Send me a text!Length: 45 minutesSynopsis: This morning (4/24/25) we had Q&A! We discussed the following six questions: (1) If perfection of middos is a prerequisite to perfection of the intellect, how do we explain individuals like Achitophel and Doeg ha'Edomi, who were great chachamim who did evil things? (2) Anti-Israel activists have engaged in malicious editing of Wikipedia articles to promote their cause. What do we think of this tactic, and should we use it as well? (3) What do I think of Rabbi Zimmer's "World of Midrash" approach? (4) What do I think about the reliability of the Zohar, in terms of theoretical ideas and practical halacha? (5) How do we account for someone knowing that something is true but acting against that knowledge? (6) Is there any imperfection in rejoicing when someone receives Mishleic consequences? -----מקורות:ירמיהו ד:כב; ט:ה,כב-כג; כב:טז; רמב"ם - פירוש המשנית לאבות א:ורבינו יונה - משלי א:כבמשלי יא:י; כד:יז-יח-----The total cost of producing my five podcasts in 2024 came to $1,455—an expense I would have otherwise had to cover myself. I'm deeply grateful to the generous sponsors who helped shoulder that cost and supported my efforts to make Torah ideas available and accessible to everyone.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

#351> Sponsored by Gluck Plumbing.> To purchase "Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate": https://amzn.to/4ihXnER> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

Rabbi Feiner shiurim

Chazal teach us that the Aharon symbolizes the Talmid Chacham and our relationship with the Torah. Some insights in the symbolism of the dimensions and makeup of the Aharon, and the transformations we seek to achieve in Torah.Have a wonderful Shabbos.

Hilchos Nizke Shcenim: Do Chareidim have to pay taxes?? What is a Talmid Chacham?!?!

R' Gislason - Torah 25 TinyanaThe Transformative Power of Turning Torah into TefillahIn this session, the speaker initiates a discussion on the significant concept of transforming Torah study into heartfelt prayer (Tefillah). The session begins with a focus on the book club's usual subject, 'The Story of the Chacham and the Tam,' but shifts to an in-depth exploration of the teachings found in Likutey Moharan and Likutey Halakhot by Reb Nachman. Key themes discussed include the practice of regular Tehillim recitation, the spiritual dialogue known as Hisboididus, and the practical aspect of making one's learning personal through prayer. The speaker delves into Kabbalistic aspects, showing how Torah and Tefillah are connected through the mystical structures of the ten Sefirot and the concept of integrating profound spiritual truths into daily practice. The importance of these practices is emphasized through their application to the High Holidays of Rosh Hashanah, Yom Kippur, and Sukkot, ultimately advocating for daily engagement with deep Torah learning and personal prayer. The session concludes with a Q&A addressing practical concerns about Jewish prayer practices.Chapters00:00 Introduction 00:24 Overview of Today's Topic02:39 The Power of Tehillim and Hisboididus05:55 Turning Torah into Tefillah07:09 Practical Benefits 12:35 Kabbalistic Insights into Torah and Tefillah23:31 The Significance of the Number 1331:18 Connecting Torah and Tefillah to Jewish Holidays41:50 Understanding the Halakha of a Sukkah42:52 The Nature of Tefillah44:17 Three Types of Tefillah48:46 Connecting Tefillah and Torah51:43 The Role of Set Prayers in Judaism58:12 The Importance of Personal Prayer01:11:36 Historical Context of Personal Prayer

The Torah gives us a Mitzvah to honor the elder and the Chacham. Exploring some of the Halachos and ideas in the Mitzvah. Have a good Shabbos

The Shulchan Aruch writes in Yoreh De'ah , siman 335, if someone, lo alenu , has a sick person in his house, he should go to a Chacham in the city and ask him to pray on behalf of the sick person. When someone gets a beracha from a tzaddik , it's a form of tefila . The tzaddik is asking Hashem to give the person a Refuah Shelema or whatever else is being requested. The words of tzaddikim carry a lot of weight in Shamayim . And that's why we ask them to pray for us. We have to feel so grateful that we have so many ways to gain help from Hashem. A person should never feel hopeless or helpless, because his situation can always change in the blink of an eye. A rabbi told me, every year in his Yeshiva, he sells the rights to the zechuyot of all the Amen Yehe Shemei Rabbah Mevarach s on Rosh Hashanah. He has personally seen miracles happen with people who have acquired them. Last year, a young man who had been married for a few years without children was the one who purchased the zechut . And baruch Hashem, that year, he was zocheh to have a baby boy. A couple of days before the Brit Milah, the Mohel came to check the baby and he said, the baby was very yellow and in all probability the Milah would have to be postponed. The young man told the rabbi he was so excited to finally have a baby that was clearly given to him in a miraculous way. Then he said in wonderment, don't you think a miracle baby should have his Brit Milah on time? That same day, this rabbi happened to be traveling to a great tzaddik to seek counsel and get a beracha . And while he was there, he told the tzaddik about the baby and asked for a beracha that the Brit Milah should go off on time. The tzaddik told the rabbi, “Tell the father he has nothing to worry about. The Brit Milah will go off on the eighth day.” The rabbi was taken aback by the conviction of this tzaddik 's prophetic words. He came back to the Yeshiva that night and told the young man the good news. The night before the Brit Milah, the Mohel came after midnight to check the baby and he said, “The jaundice got worse. There is no way the Milah will be able to take place the next day.” The young father said with confidence, “I know the Milah will take place tomorrow.” He then politely asked the Mohel to come back the next morning to check. The Mohel said it was pointless, but he would come anyway. The next morning the Mohel came and said he couldn't believe what he was seeing. The baby's color was perfect. They made the Milah that day in the afternoon and they were all in awe of this tzaddik 's guarantee. Recently, there was a young boy sick at home and they had a nurse come to the house to administer certain fluids to him. Before the fluids were given, the nurse took the boy's blood pressure and said it was very low and if it didn't change after the fluids would be given, he would have to go to the hospital. The boy heard that and broke down crying. After the fluids were given, they redid the blood pressure and it was even worse. The nurse called her supervisor asking what to do. The supervisor said the boy needed to go to the emergency room immediately. Just at that moment, a rabbi came to visit the house and saw what was going on and he saw the boy in tears. He told the boy not to worry. They were going to solve the issue right then and there. The rabbi asked the boy to accept something upon himself as a zechut . And afterward, the rabbi put his hands on the boy's head and made a tefila to Hashem to heal him. The parents then asked the nurse to please retake the blood pressure. Amazingly, it had gone up significantly and they were all in awe. The nurse said she would wait around to take the blood pressure another couple of times to make sure that it really was normal. She waited 15 minutes, took it again, another 15 minutes and took it again, and each time the blood pressure was fine. We have access to the One who could change anything in an instant. And we have to feel so fortunate for that.

#259.> We discussed  a brief summary of the Jews of Iran, Chacham Sasson Raban's bio, how the mansucripot was discovered, what is unique about the work, examples, the Minhagei Iran included in the Sefer, and more.> To purchase the writings of Chacham David Sasson Rabban: https://magen-avot.myshopify.com/products/the-writings-of-chacham-rabbi-david-sasson-rabban-of-hamedan-iran> Machon Magen Avot Publishing is dedicated to  preserve and disseminate the Torah, minhagim, and sefarim of the Chachamei Morocco and other as other Sephardic countries. To see books published to date see https://magen-avot.myshopify.com/collections/all .> To join Rabbi Lebhars Shiurim group available on many podcast platforms and WhatsApp groups, see Magen Avot Halacha & Parasha or  moroccanhalacha.com.  For more information on how to help,  current projects and more, please email Rabbi Lebhar at magenrabbi@gmail.com.