Podcasts about chachamim

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurRabbi Yehuda and Chachamim are divided as to the status of a slave with regard to boshet (shame) payments and as to whether one is liable for death penalty for kidnapping someone who is half enslaved. Behind these disputes -- which seem distant from our reality -- lies a conceptual question about the nature of kinship: what is kinship? Are there different kinds of kinship? Join us as we explore this debate.Gefet Ep 106Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

Conclusion of the introductions various Chachamim used to begin expounding Megilla and aggadita's regarding Achashveirosh and the beginning of the Megilla

Series of aggadita statements of R Levi and different ways the various Chachamim used to introduce expounding the Megilla

Welcome to our series on humility. Yesterday we spoke about the concept of Rommemut HaNefesh/ an exalted uplifted soul . Today we'll continue with that topic, starting with a quote from Rabbenu Yonah in Shaare HaAvoda. It's worthwhile to read every word. He says, " The first opening of serving Hashem is that the person who's serving Hashem should know his value and realize his qualities, and the qualities of his forefathers; how great they were, how important they were, how dear they were to Hashem. And they should try and strengthen themselves constantly to keep themselves on that high level and to act on it constantly. And every day, continue to add strength to get even more qualities to connect to their Creator. It'll be slow at the beginning, but he will get even greater as time goes on." And then he says, " This will cause him that when he has a desire to do something negative or he becomes arrogant and wants to do something improper, he'll be embarrassed of himself and of his forefathers and he'll tell himself, 'Somebody great and important like me, with is so many wonderful qualities…I'm the children of the greats of kings of old, how can I do such a thing like this?'" And he quotes a term used by Yosef HaSadik, " איך אעשה הרעה הגדולה הזאת וחטאתי לאלקים /How could I do a sin like this and sin to God?" hinting to that's what saved Yosef. And the word that he uses in Hebrew is, I have qualities that are exalted… And he says the opposite: If heaven forbid, you don't realize your qualities and qualities of forefathers, very easily you're going to go in the ways of the Pritzim/people that breach the proper ways. He says The one that wants to serve Hashem has to constantly try to realize his qualities and the qualities of the Sadikim and Hasidim and how important and endearing they are to Hashem. He has to realize that he too can reach those levels of importance and endearment, as long as he serves Hashem the way they did and uses his time and abilities according to his strengths and talents . As the pasuk says in Devarim 30,14, כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ / It's extremely close to you, in your mouth and your heart to do it which means Hashem is not asking you more than you can do. And our great forefathers Avraham Yitzhak and Yaakov served Him according to their abilities." Unbelievable words of hizuk from Rabbenu Yonah, That the first step towards serving Hashem is realizing your hashivut / importance . And again, that's not a contradiction to being humble. On the other hand, Rav Chaim Vital in his sefer Shaare. Kedusha , section 2 gate 4 says almost the same words in contrast, that being down on yourself is the gate of the beginning of the seduction of the Yetzer Harah. Even if you're a sadik, the Yetzer Hara will come to you as a pious man and say, 'How could you even entertain coming close to the Holy King of the world, you piece of dust, worms and maggots?' These attitudes come from the original snake that interacted with Adam and Chava. Last class we spoke about Amalek. Amalek is the evil force that tries to tell us, Rak Rah Kol HaYom/ You're only evil, all day . The pasuk in Yeshaya 14,29 says ךְ כִּֽי־מִשֹּׁ֤רֶשׁ נָחָשׁ֙ יֵ֣צֵא צֶ֔פַע וּפִרְי֖וֹ שָׂרָ֥ף מְעוֹפֵֽף׃ / From the root of the Nachash/snake will emerge a Sefa/viper. These are 2 different types of snakes. And our rabbis tell us that from the root of the snake (referring to the original snake, the sin of Adam HaRishon) will come out a viper- referring to Amalek. The Chida says in Nachal Eshkol , his commentary on Kohelet 10,11, that the numerical value of צפע is 90 + 80 + 70 = 240, the same numerical value as עמלק Amalek. Amalek is that continuation, the embodiment of the snake. And that's why just like in the future it says the snake will be wiped out, so too, Amalek will be wiped out. As we mentioned previously, the epitome of Amalek was Haman . And that's why the sefer Kehilat Yaakov, written by Rav Yaakov Tzvi Yalish (1777- 1825), one of the students of the Chozeh of Lublin tells us that Haman is Rasheh Tevot for ה וא מ שרש נ חש . He comes from the root of the snake. The opposite is Mordechai HaSadik. Haman was there to bring down the exaltedness of the Jewish people and Mordechai brought it up by not bowing. The snake is told, in Bereshit 3:15 וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה I will put hatred between you and the woman. The word איבה spells is א יש י הודי ה יה ב שושן. Wonder of wonders, that we have this concept clearly brought out that it goes back to the snake who started all our problems. The snake tried to introduce the false Rommemut/ arrogance into man and he continues his mission with Amalek, and with Haman. Let us again go a little deeper into our story: As the Jewish people are leaving Mitzrayim, they're going out ביד רמה with an uplifted hand, with Rommemut. Amalek can't stand that. Amalek can't swallow the fact that we're coming out with Rommemut . Amelek's numerical value 240 is רם as well. Every concept has a negative and positive. The Jewish people are the Rommemeut of Kedusha/ the holy aspect of exaltedness, whereas Amalek is the opposite. He's the contaminated aspect of exaltedness. He misuses this concept of Rommemeut . He's a fraud. He's Haman who makes it look like he's רם Ram/exalted , important. But it's fake, because he is dependent on the world to give him that importance. It's not inherent. He goes wild when he doesn't get his importance because he's not really internally great. He doesn't have internal qualities of greatness. The Elder of Kelm in Shemot , essay 253 tells us that true honor cannot be taken by anybody else. As it says in Mishleh 3,35 כָּ֭בוֹד חֲכָמִ֣ים יִנְחָ֑לוּ l The wise inherit honor. Because they have wisdom, they have inherent greatness. If a person is always complaining and in pain because they don't get outside recognition and constantly feel chased by others, that is a sign that other people own his honor and they can give it or take it away from him. But not the Chachamim . They have inherent honor and no one can take it away from them. Look what Haman ended up saying. When one person, Mordechai, doesn't bow down to him, he says, " כל זה איננו שוה לי This is all worthless to me ." Of course, he can't show it, as it says, VeYitapek Haman. Haman holds himself back. He controls himself, but he knows, inside of him, how much it hurt. The rabbis tell us, based on Gemara in Masechet Megila that Yaakov Avinu requested from Hashem, " Don't let Esav HaRasha get his will. " And that refers, it says to גרממיא של אדם If Hashem would not have held them back, they would have destroyed the whole world. Rav Yaakov Emden, hundreds of years before the Holocaust, says there's a mistake in the text- It shouldn't say גרממיא , it should say גרמניה , Germany . So the Gemara clearly says that Germany is this force that comes from Esav (as does Amelek) that could wipe out the world. The Germans mimic the fake concept of Rommemut as well. As we know, Hitler professed the Aryan race, his pseudoscientific superior race concept. Now that we have DNA and RNA, there's nothing to support this claim. It's what we called pseudoscience. But they believed that they were some special, superior specimen of humankind. They thought they were a master race and they believed that non-Aryans were racially inferior. The term that Hitler used was Untermentsch/subhuman, and he claimed they were an existential threat that had to be exterminated. That was the state ideology that led to the Holocaust. Blonde hair, blue eyes- a made-up, fake Rommemeut . There's nothing there. It's Pseudoscientific. Rav Wolbe writes in his sefer at the end of Parashat Beshalach where it talks about Amalek's attack, that the Jewish people have quality . That we have what's called Azut D'Kedusha. We have a strength of brazenness, of holiness. We don't give up. Like Mordechai, we aren't impacted by outside world opinion. That's why we're still here today. We're called Azin Sh'bUmot the most brazen of nations , and we wouldn't survive without that. But Amalek has the Azut of Tum'ah. As it says, Every nation is in trembling, they were all impacted by the event of Keriat Yam Suf. And who was the one that said, I'm going to be brazen I don't care… That was Amalek. He's not impacted. He doesn't change from anything around him, from anything outside of him. He continues to do what he wants to do. That's the ultimate evil. As long as Amalek is around, Hashem's throne is not complete. He is the antithesis of a Hashem. Shaul Hamelech was the first king to take on Amalek but he didn't do it. Why not? In Shmuel 1, perek 15:24, Shaul excuses himself and says חָטָ֔אתִי כִּֽי־עָבַ֥רְתִּי אֶת־פִּֽי־יְהֹוָ֖ה וְאֶת־דְּבָרֶ֑יךָ כִּ֤י יָרֵ֙אתִי֙ אֶת־הָעָ֔ם וָאֶשְׁמַ֖ע בְּקוֹלָֽם׃ I sinned. I didn't listen to Hashem and to you. Because I was afraid of the people. You were afraid of the people? That's a lack of Azut D'Kedusha. You can't take on Amalek, the Azut of Tum'ah unless you possess Azut D'Kedusha. Lastly, we said there's difference between Ga'ava , which means you think you're great because you're above somebody, and Rommemut , which is inherent exaltedness. We say Romemtanu Mikol Leshonot/God lift us up/exalted us, above all other tongues. But why do we have to be above all other tongues? It should be inherent, shouldn't it? And the answer is, it is inherent. We are greater than all other tongues doesn't mean that we're just greater than all the nations. It means our language is greater, not by comparison, but it's inherently greater. The building blocks of creation were the 22 letters of the Alef Bet. Just like we have a periodical table elements, we have the 22 letters. They call water H2O, two hydrogen and one oxygen. But if you could look with spiritual glasses, you would see water is מים . Mem Yud Mem. That's the spiritual makeup of water, and that's why it's called the Mayim . When you call it water or agua or any other name, it's just a made up word to refer to it. It's not the inherent essence of the word. So the only language that is inherently exalted, because it's talking about the thing itself, is Lashon Hakodesh . That's why we're not just being arrogant about our language, like, " My language is more poetic than yours ." Or, " My language is richer than yours." No, it's inherently exalted. It's Rommamtanu M'kol Leshonot. This concludes our lesson on the contrast between exaltedness and arrogance.

Welcome to our special Shovavim series on humility. We've been talking about how when things happen, it's up to the person how to receive it. We discussed how this applies in a general way, like the Galut of Jewish people that changed over the 400 years. They initially started off as sojourners in Eretz Yisrael and they switched to going to Mitzrayim in a calm way, then there was hard work and then there was torture because the lesson is to become humbled and it's up to the receiver to be humbled by the situation. The sefer Mishpat Sedek on Tehilim by Rav Moshe of Zolchin was written in 1875. In it he says something very interesting: When something goes wrong and the person is concerned or worried it's a sign that he has a pure soul. This is based on a Gemara in Masechet Shabbat 105B, where it says in the name of Rabbi Yochanan that when something happens in a group, whether it's a family or a group of friends, everyone should be concerned. As it says, אחד מבני חבורה שמת תדאג כל החבורה כולה (If) one of the group passes away (heaven forbid), the whole group should be concerned. The Rambam brings it down in the laws of Avelut , Chapter 13, Halacha 12, where he says, anyone that does not mourn like the Chachamim told us to do is a cruel person. Rather he should be worried and concerned and check his deeds and return to Teshuva . He says if one person from the group passes away… they should be aware He's telling us that when things happen, it's for a reason, to arouse us to look into our deeds. and continues. Rabbi Moshe of Zolchin continues in his sefer Mishpat Sedek " Do not be like those people that are not concerned at all when something bad happens, they say ' וקבל הכל בשמחה /Accept everything with happiness,' and they start dancing. זה שקר גמור / This is a total falsehood. We have to be serious when things go wrong. We have to take the message-the main reason why it went wrong was to bring a little humility . And therefore when things go wrong, humble yourself, be concerned about your sins. Do teshuva. This is a very important concept that people misunderstand. They hear a story about a great rabbi whose house burnt down, and he started dancing in front of the house. They hear that story and when something goes wrong for them, like a terrible car accident lo Alenu, and everybody walked away from it, they start to dance. Of course dance. Have Hakarat HaTov, make a Seuda Hodaah, do whatever you like . But take a minute. Something happened here and it was for a reason. Humble yourself, get the message, and then dance. We don't go right into the celebration without saying, Hold on, something happened for a reason . It's there to humble us. This is a very important point because if we don't walk away with a message, we haven't accomplished anything. I heard a story from Rabbi Yehuda Ades (may he have a refuah shelemah)- After his father Rav Yaakov Ades had a stroke, he went to visit him with his Rebbi, Rav Shlomo Zalman Auerbach. Rav Yaakov was bedridden, and not functioning well, although his mind was still working. And Rav Shlomo Zalman told Rav Yehuda (perhaps in response to a question) " Who knows if one humbling feeling that he has, or one groan that he has will cleanse his entire life retroactively from any little bit of extra arrogance that he had." Now, that may sound like a heavy statement, but it gave me hizzuk , because when things go wrong, we start getting down, thinking, ' What's wrong with me? I'm no good.' But we're talking about Kaddosh Elyon Chacham Rav Yaakov Ades. And Rav Shlomo Zalman Auerbach said, " Yes, everybody needs to be humbled. " We have a long way, we're not there yet. And with this, Rav Ades explained one of the famous questions, which is, Why do we pray for suffering to go away if we believe everything is good for us? You may say because it's painful. But if you go to the dentist and he has to drill a cavity or you'll need a root canal, you don't pray for him to stop because it's painful. You know it's good for him to drill. So too, if anything that goes wrong is good for me, why not just stay with it and accept it? But he explained that the purpose of suffering is to become humble. And once a person gets the message and turns humbly to Hashem and surrenders, there's no need for the suffering anymore. The suffering accomplished what it needed to accomplish. What a fascinating explanation! That means when the person is in a very difficult situation and they just can't handle it, and they break down and pray to Hashem, " Hashem, please, I don't know what to do, " that humility accomplished, so they no longer need the suffering. So the question isn't, "Why should you ask for suffering to go away if it's good for you?" Because the good is that its going to make you humble. And praying from the depths of your heart and pleading for it to go away, is humility . And Rabbi Ades said that a lot of times we we don't realize why things are happening and we have to understand why they're happening. He gave him a mashal - Sometimes people go to a hospital for something minor and it develops into something more serious. He said, possibly the reason is the person was sent to the hospital to be humbled. Being in a hospital is humiliating. You have a roommate, the nurse has to help with bodily functions. It's not a picnic, to put it mildly. But if the person starts to complain about the accommodations, about the food etc, as if he's in a hotel, he doesn't understand. He wasn't sent to a hotel. He was there to get the message that, " I'm not in charge. I'm not in control. I need Hashem. Please Hashem, get me out of here!" This is concept that Galut is in the eyes of the beholde r or suffering is in the eyes of the holder. The Pele Yoetz says on the topic of Galut, that Galut doesn't have to be that you go to a foreign land. He says we see a proof from the Pesikta Rabbati which tells us Hashem make Succot come after Kippur because as the Rambam told us, going into exile forgives our sins. So Hashem said, "Go into the Succah, that's a Kaparah." The Rambam says in Moreh Nevuchim that the purpose of the Succah is to humble yourself. You're sitting in a hut. Remember your beginnings. You're humble. But even when you go to a Shul or Bet Midrash that's not comfortable, whether too hot, it's too cold, that's Galut . He says, when it's Erev Pesach and you can't be in your dining room and you can't be here and you can't be there and you're prisoner in your own house, that's Galut . When you go on a business trip, Galut Mechaperet . But it all depends on how you look at it. Rabbi Ades said that when he was still a young man with many children in the house, maybe giving Shiur in the yeshiva, one of his friends came to him in the month of Av during Ben HaZmanim the mid-semester break. The friend said that it was brought down that great Sadikim used to go into Galut . They'd exile themselves. The Chida did it, the Gaon of Vilna did it… They would go to a place where no one recognized them, sit in the back of the shul and learn. They'd wait for people to invite them to their homes to eat. They'd sleep on the shul benches without any kavod and they'd humble themselves. This friend suggested leaving Yerushalayim for Meron , sleeping by the cave of Rav Shimon Bar Yochai and going into Galut . But what were they leaving behind? A wife and six kids! So Rabbi Ades told his friend, " You don't want to go into Galut, you want to go on a picnic! You just want to get away from your wife and kids. Maybe it's more humbling to be home with your wife and kids for three weeks!" It's all in how you look at it and the lessons that you get.

Join us as we dive into the fascinating story of Rabbi Eliezer and the legendary Tanur Shelachnai, or snake oven, exploring the profound implications of speech and truth in our lives. This episode highlights the power of Rabbi Eliezer's speech, showcasing how he sought to demonstrate the validity of his opinions through miraculous signs, emphasizing the importance of charity, repentance, wealth, and leadership in our discourse. We reflect on the concept of unity among diverse opinions and how true peace is achieved when individuals come together despite their differences. The discussion also touches on the idea that our actions today can impact future generations, particularly through acts of charity. Ultimately, we explore how the pursuit of truth and the unity of purpose can illuminate our paths, drawing connections between the teachings of Rabbi Nachman and the timeless wisdom of tradition.Morning greetings set the stage for a journey into the profound teachings surrounding the concept of 'holy speech' as explored through the lens of the Tanur Shelachnai, or the 'snake oven.' This episode delves into the three divine names—Kel, Elokim, and Yudkei VAV kei—that are intricately connected to the energies we harness to elevate our speech to a level of truthfulness and sanctity. Listeners are taken through a rich tapestry of Jewish thought, where the power of prayer (Tefillah) represented by Kel, the wisdom of Torah embodied in Elokim, and the divine orchestration of relationships marked by Yudkei VAV kei converge to illuminate the essence of truthful communication. The discussion weaves through the concept that every utterance we make can be categorized into four parts of speech: Tzedakah, Teshuvah, Asheris, and Malchus, each representing a distinct category of expression that reveals the depth of our internal and external realities. Through the lens of Rabbi Eliezer's encounters with the Chachamim, the episode emphasizes the importance of unity in diversity, showcasing how even when voices differ, the ultimate truth can shine through when spoken with sincerity and intent.The episode unfolds with a narrative rich in allegory and metaphor, drawing parallels between the ancient practice of pottery and the purity of speech. The Tanur Shelachnai serves as a symbolic representation of the challenges faced in the pursuit of truth, particularly in the context of the halachic debates that ensued between Rabbi Eliezer and the Sages. The metaphorical 'snake' that encircles Rabbi Eliezer alludes to the complexity of truth-seeking within a diverse community, where differing opinions can spiral around a central point without resolution. Listeners gain insight into the spiritual dynamics at play when the walls of the Beis Medrash trembled at Rabbi Eliezer's insistence that the halacha should follow him, underscoring the tension between divine authority and earthly consensus. The commentary culminates in the understanding that while Rabbi Eliezer's mastery of speech was profound, it was the collective agreement and unity among the Chachamim that ultimately aligned with divine will, revealing a greater truth that transcends individual perspectives.A key takeaway from this exploration is the essence of true leadership and the power of speech as a transformative force in both personal and communal contexts. The episode not only emphasizes the intellectual rigor of halachic discourse but also the emotional and spiritual dimensions that accompany it. By connecting the dots between the four essential categories of speech and their respective implications for social and spiritual well-being, the discussion invites listeners to reflect on their own speech and its impact on relationships and community dynamics. The final thoughts resonate with the idea that true purity in speech arises from a place of humility and a commitment to collective truth, encouraging everyone to strive for a deeper understanding of their roles in...

3 sections- rewards associated with keeping/had we kept Shabbos properly, series of people R Yose wished to be included amongst and due to good deeds/character Chachamim thought they deserved rewards, ways Chachamim personally prepared for Shabbos

3 sections- rewards associated with keeping/had we kept Shabbat properly, series of people R Yose wished to be included amongst and due to good deeds/character Chachamim thought they deserved rewards, ways Chachamim personally prepared for Shabbat

2 sections- clarification of mach TK/ben Beseira if it is permitted to save sifrei kodesh to mavuy that is not open/is open too, decree of Chachamim to allow only saving 3 meals of food from burning house on Shabbos and related psak regarding broken barrel of wine

2 sections- clarification of mach TK/ben Beteira if it is permitted to save sifrei kodesh to mavuy that is not open/is open too, decree of Chachamim to allow only saving 3 meals of food from burning house on Shabbat and related psak regarding broken barrel of wine

1 section- talmidei chachamim need to be careful to appear physically presentable and related discussions regarding achieving certain degree of appointments in community

1 section- talmidei chachamim need to be careful to appear physically presentable and related discussions regarding achieving certain degree of appointments in community

Welcome to Perek Shira. We are now in the pasuk said by the bird called the Retsifi . It's a famous pasuk of Nechama that we read after Tisha B'Av: רְצִפִי אוֹמֵר. נַחֲמוּ נַחֲמוּ עַמִּי אֱלֹהֵיכֶם: (ישעיה מ א) יאמר We have to first find out what this Retsifi bird is, and then we can understand why it says this. The sefer Kenaf Renanim tells us something fascinating -that this bird is what we know today as the penguin , which is different than other birds in that most birds fly away for the winter, to warmer lands. But the penguin stays right where it is. So how does the penguin save himself? What natural instinct and wisdom did Hashem give it? If you see penguins, they all stay together. Ratsuf means to connect . They all put their heads under each other's heads and gather together. That's how they survive the bitter winter. That's the bird called the Retsifi . What's the message of the Retsifi for us? Every bird's song is really his natural instinctive message. The penguin's message to every individual, and especially to people that are going through galut , is to be wise like the penguin and understand that sometimes what's best for you is to go through a difficult situation. Even if you are in the South Pole, don't complain about Hashem's ways. Just stick through and accept it, and you will become what you're supposed to be (which is a penguin in this case). Furthermore, if each person helps their brother, we'll make it through. That's why the penguin says נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם because when we learn from the penguin, that will bring us our ultimate comfort, because the redemption will come. He adds that the reason it says יֹאמַר אֱלֹהֵיכֶם which represents Middat HaDin is that even when the Middat HaDin occurs, the suffering or the wind blowing in your face, you're able to accept it. The Mabit adds a beautiful thought on the words נַחֲמוּ נַחֲמוּ עַמִּי Comfort, you'll be comforted. Why the double wording? The Midrash says that since we got double the sins (as it says Chet Chatat Yerushalayim) and double the punishment, we need a double nechama . Nachamu Nachamu ( Midrash Raba on Eicha 1,57). But he offers an explanation based on the simple pshat . He says, normally nechama is when, lo alenu, something terrible happens to somebody, and the person gets words of comfort or appeasement. But as we have said in the past, in Bereshit 6,6 where it says Vayenachem Hashem, Rashi says it means Hashem changed His mind. Rashi explains there that although we normally translate yenachem as comfort , it really means to change your mind . When someone is comforted, they actually change their mind. They look at things differently. It's what we call, in modern terms, a reframe . They're looking at things differently. That's the term nechama - it means to look at things differently . His words are, anytime it says the word Nichum , it means changing your mind. So there is nechama , but the problem is still there, as with nichum avelim- comforting a mourner- when someone passes away, he is not coming back to life. But it's a different way of looking at things, it's a reframe . The Jewish people are in galut . And yes, we have a certain amount of comfort in galut- It's going to help us, it's better for us, we're growing from it… But the problem is still there. Then comes the second nechama and says The ultimate nechama is when we actually get back what we lost. We're going back to Eretz Yisrael. That is the true nechama and that's the second nechama . Finally, it says, יֹאמַר אֱלֹהֵיכֶם: in the future tense , not He said, but He will say because there will be that full comfort that will come. That is the message of the penguin. Unbelievable. We might think the penguin is an animal unknown to David Hamelech, who wrote Perek Shira , but of course, our Chachamim know everything. David Hamelech knew about the penguin; and that's the song of the Penguin. נַחֲמוּ עַמִּי נַחֲמוּ We should try to remember this around Tisha B'Av time. It's a nice thought for then, but B'Ezrat Hashem we will have Mashiach and we won't need it.

Bava Batra 139 רואה אני את דברי אדמון? How do poskim determine whom to follow when faced with a dispute in the sugya? What happens when a sugya's plain reading contradicts a general pesikah principle? This sugya, about a dispute between Admon and Chachamim over inheritance law, offers us a window into the considerations that motivate poskim in their interpretations of the text. Gefet Ep.90 Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha Learn more on http://hadran.org.il/

2 series of dates prohibited even in eulogizing because of the minor festivals: when Chachamim triumphed over tzeddukim/baytusim regarding korban tamid and date of Shavouot

1 section- 2 approaches to clarify the case of debate R Akiva/Chachamim when threw through public area and related discussion

1 section- 2 approaches to clarify the case of debate R Akiva/Chachamim when threw through public area and related discussion

2 answers as to why Chachamim restrict Kohanim today from wine consumption but not long hair

Anshei Beit Av and Mishmar restricted from wine drinking when there was a temple, Chachamim hold that restriction translates to today as well

2 sections- mikva and platform of Matan Torah (R Akiva, Chachamim) within debate about poletet s"z, debate about day of Matan Torah (6th/7th Sivan)

2 sections- mikva and platform of Matan Torah (R Akiva, Chachamim) within debate about poletes s"z, debate about day of Matan Torah (6th/7th Sivan)

https://www.artscroll.com/ Books/lemynh.html  Living Emunah on Yamim Noraim Gaining faith from the Days of Awe The Rambam writes, the more a person learns about who Hashem is, the closer he gets to Him, and the more favor he finds in His eyes. There's a sefer called Tomer Devorah , which explains in detail the attributes of Hashem. Rav Chaim of Sanz said, to learn this sefer is a wondrous segula to be saved from all types of sicknesses and plagues. Simply the reason is because the way we act down here is the way that Hashem treats us from above. And when we learn about the ways of Hashem, and then emulate them, that opens the storehouses of blessing. One of the middot of Hashem is that He is חפץ חסד , He loves doing kindness. And that is something that we are supposed to emulate. The midrash in Bereshit Rabbah 33 tells of a very difficult famine which took place in the city of Rabbi Tanchuma. There had been a long drought, and the city residents requested the Rabbi to decree a fast day to stop the famine. The Rabbi agreed, and the entire city fasted, but it still didn't rain. Rabbi Tanchuma then decreed a second fast, but still no rain. After a third fast went by without results, Rabbi Tanchuma told the city residents to increase their acts of kindness. One day, someone saw a man giving money to his ex-wife, and being that according to halacha , a person is not allowed to have a relationship with his ex-wife, this person told Rabbi Tanchuma, suggesting that perhaps there was an aveira prolonging the drought. The Rabbi summoned the man to ask him why he was giving her money. The man replied, "I saw her in such distress without any money and no one helping her, so I decided to help." At that moment, Rabbi Tanchuma lifted his face towards heaven and said, "Hashem, this man who has no obligation whatsoever to feed this poor woman, yet he had mercy on her and did it anyway. You, who are our loving Father, who is filled with compassion and mercy, please feed your loving children." Immediately, the skies opened up and it began to pour. We see from here that a simple man, with one pure act of chesed , could accomplish more than three fast days by an entire community. This is the value of having compassion on others and helping them. The Yerushalmi in Masechet Ta'anit tells the story of another occasion in which there was a severe drought in Israel. It was told to some Chachamim in a dream that if a certain donkey driver would pray for rain, then the blessing would pour down. The Chachamim called over this man and asked him what he did for a living. He replied that he transports merchandise on his donkey for people. Then they asked him if there was something special that he did recently. He said that a woman came crying to him, asking to rent his donkey. He asked her why she was crying. She said her husband was taken to prison by the Romans for not paying certain taxes they were requesting. They would not release him until they got the money. So she thought maybe she could rent a donkey and use it to make money with. The man had compassion on her. He sold the donkey and gave her the money to redeem her husband. The Rabbis asked this man to pray for the community to have rain and Hashem immediately answered his tefila . When we emulate Hashem and have compassion on His children, it opens up the gates of blessing and mercy.

The daf discussed the sale if tree, if the land is included and does the owner bring bikkurim form these trees. How to bring bikkurim is a machloket between Rabbi Meir and the Chachamim

Have any questions, insights, or feedback? Send me a text!Mishlei 15:2 - The Knowledge-Enhancing Speech of Chachamim and the Babbling of Fools (Part 2)לְשׁוֹן חֲכָמִים תֵּיטִיב דָּעַת וּפִי כְסִילִים יַבִּיעַ אִוֶּלֶת:Length: 44 minutesSynopsis: This past Friday morning (9/14/24), in our morning Mishlei shiur (which I forgot to post until now), we refined our analysis of the pasuk from the day before, developing three categories of approaches, each with several variants, and each useful in its own way. I honestly don't remember much of what we covered, so if you happen to listen to the shiur and can tell me what sources I quoted, I'd appreciate it!-----מקורות:משלי טו:ב???-----The Torah content for the first month of the new school year has been sponsored by the Brevique BrewLid. The BrewLid integrates coffee directly into the lid, offering a cleaner, more convenient, and eco-friendly coffee experience. By eliminating the need for machine contact, it reduces contamination risk, minimizes steps, cuts down on waste, and keeps the aroma around longer while delivering every last drop of flavor. If you love coffee and want to get in on the ground floor of BrewLid, check out the Kickstarter!-----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

Have any questions, insights, or feedback? Send me a text!Mishlei 15:2 - The Knowledge-Enhancing Speech of Chachamim and the Babbling of Fools (Part 1)לְשׁוֹן חֲכָמִים תֵּיטִיב דָּעַת וּפִי כְסִילִים יַבִּיעַ אִוֶּלֶת:Length: 49 minutesSynopsis: This morning (9/12/24), in our morning Mishlei shiur, we began analyzing a "classic" style Mishlei pasuk about the wise, the foolish, and their respective types of speech. The difficulty of such pesukim is to discover the non-obvious, non-cliche ideas therein. We ended up getting a LOT of possibilities onto the table. Tomorrow (בג"הw), we'll refine today's findings under the guidance of the meforshim.-----מקורות:משלי טו:במצודת ציוןפשיטתא-----The Torah content for the first month of the new school year has been sponsored by the Brevique BrewLid. The BrewLid integrates coffee directly into the lid, offering a cleaner, more convenient, and eco-friendly coffee experience. By eliminating the need for machine contact, it reduces contamination risk, minimizes steps, cuts down on waste, and keeps the aroma around longer while delivering every last drop of flavor. If you love coffee and want to get in on the ground floor of BrewLid, check out the Kickstarter!-----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

How do false witnesses pay back the owner of a field? To prove chazakah does one require one set of witnesses for all three years or different sets of witnesses first different periods of time that add up to three year? The answer to this question is a makhloket Chachamim and Rabbi Akiva.

(Continued first opinion, Chachamim, Rambam/Rif): partially cooked is issue of "shema yechateh", distinction between kira heated by gefes or eitzim (produces coal) and kash or gevava (doesn't), scenario of 2 kira's (Rama), chumra of "tanur" and it's laws

Introduction to debate Chachamim (Rambam, Rif)/Chananya (Rashi, Tosfos) regarding Shehiya/Chazara, S.A. quotes first opinion (Chachamim, Rambam+Rif) and elaborates

KAVOD HATORAH 6 GENERAL TALMIDEI CHACHAMIM

2 sections- further opinions in psak about Chananya/Chachamim and example of foods that are mitztamek v'yafeh/v'ra (in Chachamim), discussion if forgot and did forbidden she'hiya

2 sections- further opinions in psak about Chananya/Chachamim and example of foods that are mitztamek v'yafeh/v'ra (in Chachamim), discussion if forgot and did forbidden she'hiya

Minhag about the special berachos, response, and tekiyos, and disagreement of Chachamim

2 sections- Chachamim resolved and preserved Koheles and Mishlei contradictions, stories of easy nature of Hillel (and sternness of Shammai)

2 sections- Chachamim resolved and preserved Koheles and Mishlei contradictions, stories of easy nature of Hillel (and sternness of Shammai)

Gemara Shabbos 23b, Pesachim 49b, Kesubos 62b, Taanis 4a, Maharsha (Shabbos)- one who loves/fears the Chachamim and the rewards, based on discrepancy of TC/Am Ha'aretz

When the sons of Aharon died, Moshe told Aharon and his remaining sons that they couldn't mourn. Instead, the rest of the Jews would mourn for them. Rashi (vayikra 10:6) says that we learn from here that the tzibbur must mourn for the Tzara of talmidei chachamim. On the surface, it's hard to see how you can generalize from this case. After all, the reason the Jews had to mourn here was seemingly because the regular mourners were prevented from mourning. This episode addresses this question and the lesson Rashi is teaching.

The Rambam writes that one of the reasons our Chachamim instituted the mitzvah to read Megilat Esther on Purim is to remind us that prayer works, and Hashem is always there for us to call out to. It was because of the tefilot of Klal Yisrael that Esther found favor in the eyes of the King when she went in to plead on behalf of her people without being called first. The Midrash Tanchuma says that although according to the rules, blessings sometimes have to be withheld from people because of their deeds or other reasons, Hashem prefers that the people pray to Him, and then even if they don't deserve the blessings, because of their prayers alone, Hashem will give them anyway. A person who does not utilize prayer properly is depriving himself of things he could have gotten had he taken advantage of this wondrous gift. Many times, we have to work very hard for something and perhaps in the end we get it. But with heartfelt tefila, we could have skipped the long difficult process in obtaining it. Several years ago, a family made aliyah and settled in Kiryat Sanz in Tevariya. Unfortunately, the father passed away leaving behind a widow and orphans who lacked their most basic necessities. The rental money for their apartment was a heavy burden on the widow and those helping out decided it would be best to raise the money and buy the apartment for them. They needed 600,000 shekels and they managed to raise 400,000 of it. A generous donor told them he would give 50,000 on condition they get a hold of the rest, but they were out of people to turn to and they still needed 150. The owner of the apartment threatened that if he didn't get the money in the next couple of weeks, he was going to throw the entire family out of the apartment. The threat was very serious and so one of the askanim involved volunteered to fly abroad and try to raise the money from other communities. The morning before the flight the man got up early to pray with the sunrise minyan and there he saw one of the widow's sons who was already married. The man said to him, “I can't believe you look so calm. The landlord wants to throw your mother and siblings out of their apartment, and you look like this has nothing to do with you.” The young man did not know the extent of the plight of his family. “What could I possibly do?” asked the young man. The askan told him, “What do you mean, what could you do? HaKadosh Baruch Hu is the Father of orphans and the Judge of widows. Cry out to him to bring yeshua .” The young man took those words very seriously and prayed that morning with all his heart, groaning in pain from the depths of his soul over the situation of his mother and orphaned siblings. That same afternoon a philanthropist in America called this married son to ask him a question on a different matter. During their conversation, he asked him how things were. The young man told him that his mother and family were being threatened with eviction if they didn't come up with the remaining 200,000 shekel they needed to buy their apartment. The man on the other line paused for a moment and then said, “Within an hour you'll have 100,000 shekels in your account.” The young man thanked him profusely and then called the askan to apprise him of the recent development. The askan was elated. This meant he no longer had to travel. He could cancel the tickets. He could not stop thanking Hashem who hears the sighs of every Jew and sends them salvation in ways they could never dream of. The yeshua was awaiting but it needed heartfelt tefila to bring it down. It may well be that the askan would have come up with the money with the difficulty of traveling and collecting. And of course that would have also needed tefila . But tefila from the depths of one's heart can cut out all of the difficult steps and bring the yeshua right away. Tefila is truly wondrous

3 sections- +2 for incriminating, qualities to be on Sanhedrin, terminologies and the Chachamim being referenced

When Yosef revealed himself to his brothers, the pasuk says, ולא יכול יוסף להתאפק - Yosef was no longer able to hold himself back. What else was he waiting for? How long would he have kept hiding his identity if he could have held himself back? Furthermore, the Rishonim ask why Yosef didn't send a message to his father that he was alive during the nine years that he had already been viceroy. Moreover, during their interactions, Yosef gave his brothers numerous hints that he was Yosef. It should have been completely obvious to them. How could they not have recognized him? Rabbi Menashe Reizman listed at least twelve indications that they should have picked up on. Additionally, the Midrash says they were actually searching for Yosef in Mitzrayim . They were great Chachamim . And here he was staring them in the face with so many signs. How could they not have recognized him? Rabbi Reizman explained from the Mefarshim , the brothers were sure that Yosef was the impure one that came from Yaakov. Just like Avraham had Yishmael and Yitzhak had Esav, they thought Yaakov also had a child of similar status. They saw Yosef saying lashon hara about them to their father. It says in Chazal , lashon hara is as bad as the three cardinal sins. They looked into the future and saw Michah and Yarovam ben Nevat coming from him. They truly felt he was deserving of the death penalty. Their ruling was not based on an impulse. They sat down together as a Bet Din and decided this is who he was. They looked at his dreams as his own fantasies of ruling over them. As we know, they completely misjudged him. He was truly righteous and his dreams truly were prophetic. The brothers never actually regretted what they did. The only remorse they had was that they should have been more merciful to him because he was their brother, not because they were wrong. One of the conditions of making teshuva is regret. When someone sins out of desire and he knows he made a mistake, it's easy to regret it. But if someone sins based on what he felt was a very logical and reasonable calculation, that's much harder to regret. Rabbi Reizman explained, Yosef was trying to get his brothers to recognize him because if they recognized him, that would mean they were willing to make teshuva and admit they were wrong. But if with all the signs he was giving them, they would still refuse to recognize him, it would mean they were still sure they were right, making every excuse not to recognize him. If they would have admitted he's a ruler after they had already bowed to him, that would be admitting that his dreams were prophetic and he was truly righteous. When a person knows that with one recognition, his entire philosophy will be disproven, he would rather come up with excuses than recognize. The Rabbi told the story of a principal of a Beit Yaakov who once threw a student out of school for not acting the way she was supposed to. Many years later, this girl made teshuva and built a beautiful bayit ne'eman b'Yisrael . One day she saw her old principal in the street, the one who threw her out of school, and she told her who she was. This principal refused to believe her, saying she must be that girl's sister. The reason she couldn't believe her is because that would have meant she was completely wrong for throwing her out of school. She had taken the risk of taking this beautiful neshama and throwing it into the street, completely giving up on her. It is extremely hard to admit guilt on a calculated decision. With this, everything makes sense. Yosef wanted his brothers to make teshuva by regretting their decision, and that would have happened if they recognized him. He was doing everything in his power to help them recognize him. If he would have just told them he was Yosef, that would not be called teshuva . Similarly, while Hashem is still hidden from us, and we feel bad for our past misdeeds and tell Him that going forward we are going to recognize Him, that's teshuva . But after Hashem reveals Himself to us, when He tells us the words, אני ה ' , it will no longer be possible for us to make teshuva . Yosef tried being harsh with his brothers, he tried being soft with them, but nothing was working. He was no longer able to continue with the hints, because he couldn't be more explicit than he was already, and therefore he just revealed himself. All that time he was willing to delay, even telling his father about him, just so he could give his brothers the opportunity to make teshuva . It was a tragedy that he had to reveal himself, because it meant the brothers didn't make teshuva , which ended up causing the Asara Harugei Malchut . We are currently in a very long galut , in which Hashem still didn't yet reveal Himself to us. He gave us times of hardship, times of blessing, hoping His children will all recognize that He is their Father. We're so close to the Geulah , and Hashem is calling louder than ever. First with COVID, then Lag b'Omer, then the Miami building collapse, and now the Simchat Torah massacre. Each time we can make an excuse of the cause, and not admit that we are guilty, and need teshuva . We could say COVID came from a China laboratory, Lag b'Omer, because they closed the fence and didn't allow the people to leave. The building collapsed, because the structure wasn't sound, and October 7 th , we're still trying to figure out. Before Hashem openly reveals Himself to us, we need to recognize Him on our own, and we do that by fully accepting His will upon us, with no excuses. We have to stop hating people, and not tell everybody else to do it. We have to step up with our own avodah , and stop thinking of ways for everyone else to improve. If everyone will recognize Ani Hashem on their own, before Hashem reveals Himself, then we will attain full teshuva , and enjoy the awesome days of Geulah ahead, b'ezrat Hashem b'karov .