Podcasts about Gemara

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi b'Rabbi Chanina limits the requirement of walking four milin to the direction one is already traveling, noting that one is not required to travel even a single mil backward. Regarding the impurity of human skin, a braita rules that a Roman legion entering a house renders the house ritually impure due to the presumption that soldiers carry skin from human skulls (karkaflein) for sorcery. A Mishna outlines the rules of connection (chibbur) regarding ritual impurity when flaying an animal's hide, as the detached part functions as a handle (yad): If flayed for a mat - where one cuts along the length first and removes it from the sides - the hide remains connected to the flesh until one removes more than a grip's width (kedei achizah), which the Gemara defines as a doubled handbreadth. If flayed top to bottom for a flask, it remains connected until the chest is flayed. If flayed upside down from the legs (margil), the entire hide remains connected until fully removed, since the chest is reached only at the end. Regarding the neck hide, Rabbi Yochanan ben Nuri holds it is not connected, whereas the Sages hold it remains connected until completely flayed. The Gemara asks what the status of the hide is once flayed beyond the grip's width for a carpet. Rav answers that the detached hide becomes pure, while the attached hide remains impure as a protector (shomer) of the meat. Rabbi Asi holds that the handbreadth adjacent to the meat that is detached remains impure. Three difficulties raised against Rabbi Asi's position are resolved. A Mishna in Kelim (28:8) states that once the majority of an impure garment is torn, it becomes pure. Rabba bar Avuha limits this to a garment immersed that day (tevilat yom), as the owner's willingness to immerse it indicates he is unconcerned with ruining it and thus tore a full majority. Otherwise, one must be concerned that only half was torn, as the owner sought purity without destroying the garment and may not have been precise. Three difficulties raised against Rabbah bar Avuha's qualification - including one from our Mishna relying on precise measurements - are resolved in different manners. Regarding the Mishna in Kelim, Reish Lakish and Rabbi Yochanan debate whether cut hide rebinds itself (chalim). Reish Lakish holds that hide rebinds itself, limiting the Mishna to cloth rather than leather, as torn leather rebinds and retains its impurity. Three difficulties raised against Reish Lakish, including two from our Mishna, are resolved. Abaye explains that the dispute between Rabbi Yochanan ben Nuri and the Sages regarding neck hide centers on whether a protective covering destined to detach on its own (shomer he'asui linatek) retains the halakhic status of a protector (shomer).

A man related that a family member of his betrayed him in business, and he is completely devastated by it. The financial loss alone is hard to deal with, but being hurt by a family member makes it so much harder. He wanted to know: Was it from Hashem, or did this person do an aveirah and harm him with his own free will? I told him there is no question that it came from Hashem. Yes, if the person did something wrong, he will be held accountable for it. But as far as we are concerned, what happened was meant for us and it had to happen. Although it is very difficult to deal with, we know that Hashem only does what is absolutely best for us. That means that for reasons we cannot understand, the loss of money, as well as the pain from the betrayal, were the best things that could have happened to this person, or else Hashem would not have allowed them to happen. We have no idea what yissurin in this world save us from, both here and in the Next World, but Hashem does. He is the only One who knows what we truly need to experience for our own good. On the surface level, Yosef HaTzaddik was "betrayed" by his own brothers. The pain of what he went through must have been extremely difficult, all the more so because it came at the hands of his own flesh and blood. But Yosef heroically overcame the challenge and said the most beautiful words to them years later: "It wasn't you who sent me here; it was Hashem." And ultimately, they were able to see that Hashem had done it for the greatest reasons. A person may not be halachically obligated to forgive someone who hurt him and does not feel remorse. But if he is able to overcome his natural feelings of resentment and replace them with feelings of emunah, and bring about shalom, that is considered a heroic act. As the Gemara says, when someone overlooks the wrongdoings that others do to him, Hashem overlooks that person's sins. What better time to utilize an opportunity to gain forgiveness than now, as we approach the awesome day of Rosh Hashanah. It may require superhuman strength, but we have that ability. A person could say, "Hashem, I know You want peace in the family, and so for Your sake, I am going to do what I can to keep it." Yosef HaTzaddik completely forgave his brothers for what they did to him. He was able to hug the very same people who wanted to kill him and eventually sold him into a foreign land. The Torah does not tell us these stories merely so that we should know what happened. It tells them to us so that we can learn from them and emulate our great ancestors. There are times when we ask Hashem for certain blessings that we may be unworthy of receiving. But Hashem, in His infinite kindness, may give a person a situation in which he has the opportunity to perform a heroic act. Perhaps that heroic act will become the zechut through which he receives the blessing he has been seeking. Bringing about shalom and harmony at a time when it is so difficult is certainly a heroic act, and it can bring down a tremendous amount of berachah. If a person could say, "Perhaps Hashem is giving me an opportunity right now to perform a heroic deed, and I'm going to rise to the occasion," that can give him additional motivation to overcome his feelings. We can never lose by going above and beyond. It may be uncomfortable, and it may even hurt, but the rewards will certainly be worth the effort.

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We find in our sources four different reasons for the obligation to wash one's hands upon waking in the morning. The Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) writes that the Sages required washing one's hands in the morning because they likely touched the private parts during the night. As the hands became dirty during the night, they must be washed in the morning. The Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) writes that in the morning, Hashem restores our souls which we entrusted to Him when we went to sleep. Not only does He give our souls back – He gives them back to us in perfect condition. We go to sleep tired and worn, and we wake up in the morning refreshed and energized. It behooves us, then, to commit ourselves each morning to pay our debt of gratitude by serving Hashem to the best of our ability. Hence, just as the Kohanim wash their hands before entering the Bet Ha'mikdash to serve, we must similarly wash our hands before we begin our day of devoted service to G-d. According to the Rashba, then, we wash our hands in the morning because we are like the Kohanim, preparing to serve the Almighty. A third reason appears in the Zohar, which teaches that when a person's soul departs at night, he experiences a kind of death, whereupon harmful spiritual forces overtake his body. These forces leave when one wakes up in the morning, though they remain attached to the hands. We therefore wash our hands each morning to eliminate these harmful spiritual elements. A similar – but not identical – explanation is given by the Orhot Haim (Rav Aharon Ha'kohen of Lunel, late 13 th -early 14 th century). Based on the Gemara in Masechet Shabbat (109a), he writes that one's hands become contaminated by harmful spiritual forces overnight, and must be removed by washing. Unlike the Zohar, which speaks of contamination resulting from sleep – a state of quasi-death – the Orhot Haim says that the night itself brings impurity to the hands. These different explanations will yield practical differences in various situations – such as if one slept during the day, or if one remained awake during the night. We will, please G-d, explore the practical Halachot in subsequent installments.

The Shomer Emunim writes, whenever a person experiences even the slightest inconvenience or suffering, he should immediately recognize that it came from Hashem and should accept that it is what he needed for his best. It can be something as small as his food being delayed in coming or the taste not being the way that he wanted. They too were from Hashem for his best. If an individual hurts someone or shames him, or takes away his parnasa , and that person accepts it with love in honor of Hashem, the person's level will soar to the greatest heights and it is considered as if he gave Hashem the greatest honor. There are different forms of pain in this world. The Arizal and the Ramak, who knew how things work in the Upper Worlds, both said that when a person gets shamed by somebody else, it is worth more than any type of suffering in this world that a person could possibly give himself as a kappara . In the olden days, people used to bring upon themselves self imposed yisurin , but none of them can compare to one shaming from another individual. However, the value is only so great if the person accepts it from Hashem with love. The Arizal said, if people would know the true value of being shamed, they would actually go around the streets searching for people to shame them. The Gemara says, Rav Nachman and Rav Papa both decreed fasts because of droughts. They and their communities cried and prayed, but to no avail. When they did not get answered, the Rabbis felt ashamed that they were not worthy of Hashem helping them, and at that moment, the rain started pouring. The feelings of shame that they had accomplished more than all of their prayers and tears. And therefore, the Shomer Emunim advises us not to be foolish and lose out on the endless gains we can amass if we are ever shamed. The best reaction would be to say, "Hashem, I know this was from you and I know that I needed it. Thank You for doing what I needed and please forgive me for my sins." A young man told me, he went to a class where the rabbi discussed this topic at length. The very same day, his boss at work utterly shamed him. His initial reaction was to snap back with anger, but he caught himself and realized the opportunity he was being given. That evening, he sat down in a room for an hour, working very hard to accept what was done to him and thank Hashem for it. He mentioned that for the last two weeks he had a shooting pain in his foot that went all the way up to his knee. After he finished accepting what happened, he got up and the pain was gone. I told him, the pain was obviously some type of kappara , but he accomplished way more than that pain could have ever given him with his acceptance of being shamed that day. The Shomer Emunim writes further, if a man married a woman who turns out to be someone with a temper and she causes him a lot of distress, that was decreed from Shamayim , based on the amount of suffering he needs to go through for his tikkun in this world. However, if he is able to maintain his composure and not fight back, but rather accept that it is coming from Hashem and turn to Him and say, "Please let this suffering be an atonement for me," then in the words of the Shomer Emunim ,אז נתהפך הכל לטובה ושלום -Then the entire situation will change for the better and his home will become one of peace. The rabbi testified, he has seen with his own eyes this approach working numerous times. This is tremendous shalom bayit advice. If someone has a difficult spouse, each time that spouse causes him pain, rather than snapping back, the person should accept it as coming from Hashem, make repentance, and eventually Hashem will change that difficult spouse's heart to be one that wants peace and tranquility. Everything that happens in life comes from Hashem and when we accept what He does with love, the gains are endless.

Imagine a young man did a crime that warranted a life sentence in jail. Everything he did was caught on camera. There was nothing he could possibly say or do that could absolve him of his fate. He was also told that the judge is very strict, and it was a guarantee that he would get the full term. There was no lawyer or advocates that could possibly help him. Furthermore, when he was to go in for the trial, he would have to go alone, with no support from family or friends. Here, he was just starting out in life, looking forward to a bright future, and now it was abruptly coming to a halt. The trial was scheduled to take place in a few weeks. This young man would most likely experience extreme anxiety each day leading up to the trial. He would have trouble falling asleep; he would have trouble eating; he would have trouble focusing on anything other than the dismal life he was about to enter. But then, on the night before the trial, he receives a phone call. He picks it up and it is none other than the judge himself. The young man's heart started racing a mile a minute. The judge then tells him, with a very warm and soothing tone, he would like him to come over to his house to talk. The young man goes and, when he arrives, the judge greets him with the biggest smile. He says, "The rules in court are very strict. There is no leeway to take away any of the jail time. However, before the trial starts, there is a completely different set of rules. I am the most merciful and loving judge that you could possibly imagine. I want you to live a long and happy life. I want you to get married and have children and grandchildren. If you will tell me now that you feel remorse for your crime, and that you will never do it again, I'll call off the trial and consider it like that crime never took place." The young man wouldn't believe what he was hearing. If that happened, he would immediately apologize to the judge for the crime and express true remorse and tell him he would never do it again. He would then go home and celebrate with his family, looking forward to a happy life ahead. This scenario seems far-fetched, but in actuality, we are all presented with the exact same opportunity. The Shomer Emunim in perek 1 of his ma'amar on hashgacha peratit describes the terrible judgments that a person can potentially receive after he leaves this world. And they are far worse than a life sentence in prison here. It also says in the Gemara that although Hashem is so merciful, He does not overlook even one sin that a person did in this world. In the Next World, everything operates according to strict justice and even the lightest of transgressions will have to be accounted for. The judgment is very scary. There is no moral support from family or friends and everything a person did is, so to speak, caught on camera. However, the Midrash Tehillim , Mizmor 17 on the words מלפניך משפטי יצא tells us אמר הקב"ה לישראל, בני עד ששערי תפלה פתוחים עשו תפלה ותשובה שאני נוטל שוחד בעולם הזה, אבל משאני יושב בדין לעולם הבא איני נוטל שוחד – Hashem tells us "My precious children, while the Gates of Tefila are still open, make repentance and pray to Me for forgiveness because I take bribery in this world however, once I sit in judgment in the Upper World, I can no longer be bribed." Making teshuva is considered bribery, because instead of receiving endless punishments for our sins, we could just feel remorse and tell Hashem we won't do them anymore. And with those feelings and words, we could completely absolve ourselves of all judgments in the Next World. Hashem is the most merciful Judge that we could imagine. He invites everyone to see Him, kavayachol , before the trial so that He could dismiss the entire case and give everyone the greatest life of eternal bliss.

What's the difference between mistaken and erroneous? Why won't the Gemara just let the Tannaim be CHILL for once? How many oxen can a house even fit? Find out in this episode. To ask us questions, email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Special care must be taken to protect the honor of sacred books, such as Siddurim, Humashim, and all books of Torah literature. It is strictly forbidden to allow bodily waste in the presence of sacred books. When young children are being toilet trained, parents must not allow the children to use the portable "potty" in a room containing sacred books, and doing so constitutes a grave infraction on the honor of these texts. The Mishna Berura writes about a family that kept a bedpan in a small room which they used as a restroom, and the stench spread into the main room where there were Torah books. The family suffered as a result – the homeowner's son abandoned religious observance, and the family endured considerable humiliation. The Mishna in Pirkeh Abot (4:6) warns that one who disgraces the Torah will be punished with disgrace, and the Mishna Berura pointed to this unfortunate incident as an example of such a transgression. Hacham Ovadia Yosef, in his Anaf Etz Abot, likewise applies the Mishna's warning to those who fail to show proper respect to Torah books, such as by placing a child's potty in their presence, or having marital relations in a room with Torah books. (It is similarly customary not to allow young children near the Shabbat candles when they are unclothed, due to the sanctity of the Shabbat lights.) Many people carry small books or papers in their pockets throughout the day – such as a small Siddur for Minha, a small Birkat Ha'mazon, or a pocket-sized Gemara or Torah pamphlet. If one has such a text with him when he needs to use the restroom, he should remove the sacred text from his pocket before entering the restroom. If this is not possible, such as if one is in a public area, then he may enter the restroom with a book in his pocket. A sacred book may be brought into the restroom if it is under two coverings, and when necessary, one may consider the binding one covering, such that the pocket is considered the second covering. Preferably, one who often carries a small Siddur or Torah book with him should wrap it with an additional covering. If one keeps a small Birkat Ha'mazon card in his wallet, he is certainly permitted to enter the restroom with the wallet, as the wallet is considered one covering and the pocket is considered the second. A woman who wears a piece of jewelry bearing the inscription of a verse from the Tanach must remove it before entering the restroom. If the jewelry features only a name, it may be brought into the restroom. It is certainly permissible to bring a phone or other device into the restroom even though it contains Torah content, because that content is not being displayed at that time. One who keeps a picture of a Rabbi with him in his pocket may enter the restroom with the picture, as pictures have no Halachic status of sanctity. Of course, one must not treat such pictures disrespectfully, but keeping them in one's pocket in the restroom is permissible. Summary: It is forbidden to allow the presence of bodily waste in the presence of sacred books, such as Siddurim or any books of Torah literature, and therefore young children must not be potty trained in a room where sacred books are present. If one carries a sacred book in his pocket, and he cannot leave it outside when he uses the restroom, he may bring it in his pocket to the restroom, as the binding can be considered one cover, and the pocket is then the second required covering. Preferably, though, the book should be wrapped with an additional covering. One may enter the restroom with a Birkat Ha'mazon card in his wallet, as the wallet is the first covering and the pocket is the second. A woman who wears a piece of jewelry bearing the inscription of a verse from the Tanach must remove it before entering the restroom.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Rabbi Jonathan Rietti continues his series on Likutey Moharan, Torah 4 — "Anochi Anochi Hu Mochechem" — with Shiur #13, tracing the origins of Vidui Devarim, verbal confession, and why Rebbe Nachman places it at the center of a person's spiritual repair.In this shiur: where the practice of confessing aloud is first sourced in the Torah and Gemara, why speaking one's failings out loud does something that thinking them never can, the role of the tzaddik and the talmid chacham in receiving that confession, and how vidui connects to korbanos, teshuvah, and hearing "Anochi Hashem" inside every circumstance of life.Recorded live at Breslov New Hempstead, August 2, 2026.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

The Torah commands in Parashat Shoftim (Debarim 23:15), "Ve'haya Mahanecha Kadosh" – "Your camp shall be sacred." The Gemara (Shabbat 150a) interprets the word "camp" in this verse as a reference to any place used for prayer or Torah study, such that the Torah here instructs us to ensure that any such place must be clean, without filth, to preserve the sanctity of our prayers and Torah learning. Accordingly, it is strictly forbidden to even silently think Torah matters in an unclean place, such as the restroom. It goes without saying that one may not speak Torah matters in the restroom. The severity of this prohibition is expressed by the Gemara elsewhere, in Masechet Berachot (24b), in regard to the prohibition against reciting Shema in a place with exposed sewage. The Gemara applies to a person who does not discontinue his reading when encountering filth a number of harsh warnings in the Prophets, condemning those who desecrate the Misvot. Conversely, the Gemara teaches, those who observe this command, and refrain from engaging in sacred matters when in the presence of filth, are rewarded with longevity. In order to avoid thinking of Torah matters in the restroom, it is proper for one to actively think about other matters, such as his finances, his business or his work responsibilities. On Shabbat, when one must avoid thoughts about such matters, as they induce stress, one should try while using the restroom to think of pleasant matters such as aesthetically pleasing things that he has recently seen, and the like. One must not think about or study in the restroom things that may evoke thoughts of Torah. Thus, for example, one must not study Hebrew grammar in the restroom, as this will invariably lead to thoughts about the Biblical origins of different words. It is likewise forbidden to read Hebrew poetry in the bathroom, as much of Hebrew poetry draws upon passages from the Tanach and rabbinic literature. One may read secular newspapers in the restroom. Religious newspapers may be read only if they do not contain words of Torah. For this reason, some religious newspapers in Israel present Torah materials in a separate insert, so the paper itself may be brought into the restroom. The Poskim debate the question of whether one may contemplate the six constant Misvot while in the restroom, such as the belief in G-d, the oneness of G-d, and the fear of G-d. The Lebusheh Mordechai (Rav Mordechai Yehuda Leib Winkler, Hungary, 1844-1932) ruled that this is forbidden. The Sitz Eliezer (Rav Eliezer Waldenberg, Jerusalem 1915-2006) agreed with this ruling, asserting that although one must certainly have these beliefs in one's mind at all times, he should not consciously think about them while in the restroom. By contrast, the Hochmat Shlomo (Rav Shlomo Kluger, 1785-1869) allowed contemplating G-d's existence while in the restroom, and Rav Haim Kanievsky concurred with this ruling, adding that one must avoid thinking about any verses or Torah texts in the process. Ideally, one should spend his time in the restroom contemplating his own lowliness. These moments are a perfect opportunity for a person to work on his humility, as he recognizes his limitations. Indeed, the Maggid – the angel that taught Torah to Maran Rav Yosef Karo, author of the Shulhan Aruch – instructed him to contemplate his lowliness while using the restroom. If one is the middle of studying a complex, intricate Torah topic when he experiences a need to use the restroom, he should go to the restroom without delay, and make an effort to avoid thinking about the material he is studying. If one enters a public restroom and sees his fellow doing something forbidden, he may tell him that he must discontinue the behavior. One example might be seeing somebody trimming his hair in the restroom during the afternoon of Ereb Pesach, when haircutting is forbidden. Telling the person to stop cutting his hair does not violate the prohibition against speaking Torah matters in the restroom. The Mishna Berura writes that in such a case, one should not state explicitly that the action is forbidden, as he would then be articulating a Halacha in the restroom. He should instead say, "This is not done," or "You must stop," etc. Other Poskim, however, allow explicitly stating that the act is forbidden, and the Mishna Berura himself brings this lenient position. One may rely on this lenient view, especially if otherwise the fellow might not understand that he is acting in a forbidden manner. When designing a synagogue, care should be taken to ensure that the restroom is not near the sanctuary or study hall, for two reasons – so that the odor from the restroom does not reach the sanctuary or study hall, and so that people using the restroom do not hear the prayers or words of Torah. If, for whatever reason, the restroom is situated near the sanctuary or study hall, a person who needs the restroom may nevertheless use it, and should make an effort to divert his attention away from the prayers or words of Torah that are being spoken nearby. This discussion is important not only for the actual Halachot that must be observed, but also because of the underlying assumption that one's mind is naturally inclined to think about Torah matters. The Poskim addressed this topic at length precisely because they deemed it natural for a person's mind to be occupied with Torah thoughts, thus necessitating a concentrated effort to avoid such thoughts in the restroom or in the presence of filth. The requirement to avoid Torah thoughts in the restroom should remind us of the requirement to keep our minds occupied with Torah the rest of the time, to make Torah study a priority in our lives and devote our free time to Torah learning, so that it is what fills our mind.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

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

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

The Gemara (Berachot 62a) relates that Rabbi Ami and Rabbi Assi would go out to the restroom alone, despite the fact that in those days, restrooms were out in the open fields, where one was exposed to harmful spirits. Rabbi Ami and Rabbi Assi explained that by remaining silent and conducting themselves appropriately in the restroom, they ensured their protection from harmful spirits. Later (62b), the Gemara tells that Rabbi Abba made a noise outside to restroom to see if anyone was inside before he entered. Rav Safra was in the restroom, and responded, "Come in." Afterward, Rabbi Abba reprimanded Rav Safra for speaking while in the restroom, as he should have instead made a sound to indicate that the restroom was occupied. (It appears that Rav Safra spoke because he did not want Rabbi Abba to delay using the restroom for even a moment.) The Or Zarua (Rav Yishak of Vienna, 1200-1270), based on these stories, writes that speaking while using the restroom is inappropriate. This is cited by the Rama, in his glosses to the Shulhan Aruch (Orah Haim 3:1). The Rambam (Hilchot De'ot 5:6) similarly included refraining from speaking while using the restroom in his list of behaviors that Torah scholars must practice in the interest of Seniut (discretion and propriety). The Lehem Mishnah commentary (Rav Abraham di Boton, d. 1588) clarifies that although the Rambam mentioned this as a practice observed by Torah scholars, it is proper for all people to adopt this practice. Whereas these sources speak of refraining from speech as required for the purpose of Seniut, the Sefer Haredim (Rav Elazar Azikri, Sefat, 1533-1600) writes that this is required to avoid the danger posed by the harmful spirits that lurk in the restroom, as indicated by one of the aforementioned stories told in the Gemara. Hacham Ovadia Yosef was asked about a situation where one is expecting an urgent phone call, and receives a call while using the restroom. Is it permissible to answer the phone in such a case? Hacham Ovadia replied that if a considerable financial loss is potentially at stake, or if there is some other urgent matter, then there is a basis for allowing one to answer the call while using the restroom, though he should speak only the minimum amount necessary. This leniency is based on the fact that the concern for harmful spirits likely does not pertain to modern-day restrooms. Rav Yaakob Emden (Germany, 1697-1776) writes that harmful spirits lurked in the restrooms in the times when the restrooms were located out in the fields, but not in our times, when restrooms are located in the city. (Rav Yaakob Emden explained on this basis why we are not accustomed to reciting "Kabedu Mechubadim" – the declaration that a person would make before entering the restroom asking the angels that accompanied him to wait outside the restroom.) Secondly, the Maharshal (Rav Shlomo Luria, Poland, 1510-1573) wrote that Tum'a (impurity) no longer descends upon the hands as it did in ancient times. According to this opinion, we may assume that there is no longer spiritual impurity in the restroom, for the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that the impurity on the hands is more harmful than the impurity in the restroom. Hence, if we no longer need to be concerned about the impurity on the hands, we certainly do not need to worry about the impurity of the restroom. Thirdly, because of modern plumbing, the bodily waste is immediately expelled from the restroom, whereas in ancient times it remained there in the restroom, and it is thus possible that no harmful spirits lurk in modern-day bathrooms. Therefore, speaking in the restroom does not pose any danger. As mentioned, speaking in the restroom is forbidden also for a second reason – that this constitutes a breach of Seniut. Hacham Ovadia writes that nevertheless, when a considerable financial loss is at stake, we may allow one to speak, as long as he keeps the conversation as brief as possible. The Yalkut Yosef writes that it is permissible to speak in the restroom about matters related to using the restroom – such as if one needs to ask somebody to bring him more toilet paper, or to bring him water for cleaning himself. Summary: It is inappropriate to speak when in the restroom. If somebody is expecting an urgent phone call, and the phone rings when he is using the restroom, he may answer if a considerable financial loss is at stake, but he must speak as briefly as possible. It is permissible while using the restroom to ask somebody to bring more toilet paper or water that one needs for cleaning himself.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

The Shomer Emunim writes in his ma'amar on hashgacha peratit ( perek 6), any suffering that a person bears in this world, especially if he believes that it's coming from Hashem and doesn't question Him, then it will cleanse him from endless potential suffering in the Next World. If a person was able to see what he was gaining through each suffering in this world, he would dance with the greatest joy, realizing the unbelievable kindness that Hashem is bestowing upon him. The greatest gains from any affliction come about if the person accepts it with love. Fortunate is the person who accepts his suffering with love. Aside for the tremendous benefit it brings him, the Gemara in Ta'anit says, it is so powerful, it brings about salvations to the entire world. The Shomer Emunim writes further, if a person gets even a small affliction and instead of attributing it to happenstance, he recognizes it was from Hashem and he says, "I deserve this because of my sins," and he asks Hashem to be forgiven, that would bring him forgiveness for all of the blemishes he created in the Upper Worlds, and all the judgments would then become sweetened for him and it will be considered as if he received much more suffering than he actually did. The angel that used to learn Torah with the Bet Yosef told him, on one occasion, the reason why his wife wasn't having children. It had something to do with her neshama having a male element to it. But then he was told, because she went through certain sufferings and she accepted them happily, that made her soul so pure. Through that, she was zocheh to have children. A man once came to the Steipler Rebbe in need of chizuk due to all the problems he was experiencing. The Steipler told him not to dwell too much on the problems of this world. He went on to tell that man about all the problems he had. He said if he would have paid attention to all of his suffering, he would have remained an am ha'aretz , not learning even one page of Gemara . He said some of his problems were so great they could have been distributed to a hundred people and there would have been enough for all of them. Yet, because of his emunah, he knew all of his problems were sent by his loving Father Hashem, for his benefit, and that enabled him to move on each time with happiness. He grew in Torah, amidst the suffering, until he became the Gadol Hador. If people keep saying they are waiting for this problem to end, for that issue to become easier, they will be forfeiting their greatest opportunities for spiritual growth. We do hope the problems will become easier and go away, but in the meantime, if we persevere and continue fulfilling our roles as ovdei Hashem happily, we could reach the greatest heights. There are also great segulot involved in a person accepting what is happening to him with love. It brings about Heavenly mercy, it makes a person more fit for salvation, and most importantly, it purifies him and brings him to great spiritual levels. Chazal tell us, if Iyov wouldn't have complained about his suffering, he would have risen to the level of our holy Avot, Avraham, Yitzchak and Yaakov. This is the awesome value of not complaining, and rather accepting that whatever is happening is happening because of Hashem and it is for our best. If when a person is going through troubles, he is able to continue on living happily and serving Hashem to the best of his ability, his rewards will be endless.

The Gemara in Masechet Hagiga (5a) teaches that it is forbidden to do something that revolts one's fellow. The examples given include expectorating or killing a bug in somebody's presence. A modern-day example would be leaving one's used tissues on the table. The Gemara warns that one is liable to punishment for such behavior, for doing things that cause others to feel revolted. By the same token, one is obligated to clean up after himself after using the restroom, to ensure that no filth is left behind that will revolt those who use the restroom after him. This applies both to public restrooms and to the restrooms in one's home which he shares with his family members. More generally, one should always make a point of cleaning up after himself so that he does not cause discomfort to other people. If a person brings a cup of coffee into the Bet Midrash, for example, he should not leave his dirty cup on the table when he leaves. A person who uses the Mikveh should make sure not to leave behind any mess. We all have a responsibility to create a pleasant environment for the people around us, and to avoid creating an unpleasant environment. This obligation not only governs the way we are to talk to people, but also requires us to maintain cleanliness for the benefit of the people around us.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

The Shulhan Aruch (Orah Haim 3:10) writes – based on the Gemara in Masechet Berachot (62) – that when one cleans himself after defecating, he should use specifically his left hand. The Gemara brings several reasons for this rule. One reason is that people ordinarily eat with their right hand, so it would be inappropriate to use the same hand for cleaning oneself. A second reason is that one uses his right hand when writing Torah matters. Another reason is that in the synagogue, the person signaling the cantillation notes for the Torah reader uses his right hand. Others explain this rule based on the Torah's description of G-d having given us the Torah with His "right," as it were ("Mi'ymino Esh Dat Lamo" – Debarim 33:2). Finally, one uses his right hand to wrap Tefillin around his left arm, and so this hand should not be used also for cleaning oneself. Even when cleaning with the left hand, one should not use the middle finger, as the Tefillin is wrapped around that finger. The Poskim debate the question of whether these laws apply to women, who do not wear Tefillin, and do not write Torah or signal to the Torah reader. Rav Yisrael Bitan concludes that it is proper for women to abide by this Halacha. When it comes to left-handed individuals, most of the reasons given in the Gemara would require them to do just the opposite – to use the right arm. The exception is the reason associating this practice with Hashem's having given the Torah with His "right." Regardless, the general consensus among the Poskim is that a left-handed person should clean himself with his right hand. A number of Poskim – including Rav Yaakov Emden (Germany, 1697-1776) and the Eshel Avraham (Rabbi Avraham David Wahrman of Buchach, 1771-1840) – maintained that this entire discussion applies only when one cleans himself with his bare hand. In ancient times, people did not necessarily have materials with which to clean themselves, and so they would sometimes use their bare hands. The Gemara thus established that it would be inappropriate to use the right hand for this purpose, as it would come in direct contact with excrement. Today, however, when people use paper, and the fingers do not directly touch the excrement, one may use either hand. This is the implication also of the comments of Rav Shneur Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812). Rav Shlomo Gantzfried (Ukraine, 1804-1886), in his Kisur Shulhan Aruch, disputed this view, asserting that in Talmudic times, too, people used materials to clean themselves and did not use their bare hands. Likewise, the Birkat Yehuda argued that since the Gemara makes no mention of such a distinction, we must assume that this Halacha applies regardless of whether one cleans with a material or with his bare hand. Rav Yisrael Bitan refuted this argument, noting that in Talmudic times, even when people used materials to clean themselves, it was all but inevitable that their fingers would directly touch the excrement in the process. When one uses modern-day toilet paper, however, this does not happen, and so it might be permissible to use the right hand. The Sitz Eliezer (Rav Eliezer Waldenberg, Jerusalem, 1915-2006) followed the lenient opinion, and allowed cleaning oneself with either hand if he uses paper. Hacham David Yosef, in Halacha Berura, writes that if one finds it difficult to clean with his right hand, he may use his left hand. It must be emphasized that the highest priority is that the cleaning is thorough. As we've discussed, Halacha forbids learning Torah, praying or reciting Berachot if even a small amount of excrement is on the body, and thus one must ensure to clean himself thoroughly. According to all opinions, if cleaning with the left hand will compromise one's ability to clean himself properly, then he should use his right hand. Rav Yisrael Bitan writes that it stands to reason that this applies also when cleaning an infant in the process of changing a diaper, as there seems to be no reason to distinguish between cleaning oneself and cleaning somebody else. However, Rav Bitan adds, this would apply only when the child has begun eating solid foods. When a child only drinks milk, the bodily waste is not halachically regarded as filth, and we may thus assume that he can be cleaned with either hand. Once the child begins eating solid food, however, cleaning the infant should be no different than cleaning oneself, and the aforementioned Halacha should thus apply. Of course, since baby wipes are normally used, one who wishes may rely on the leniency noted above permitting the use of either hand if there is no direct contact with the excrement. The Poskim write that this entire discussion relates specifically to cleaning excrement. It is permissible to use either hand to kill an insect, to take out the garbage, and even to wipe drops of urine that had fallen on one's skin. Likewise, a plumber may use either hand when opening and repairing sewage pipes. Summary: A person should preferably use his left hand to clean himself after defecating, but should avoid using the middle finger of his left hand. A left-handed person should use his right hand and avoid using the middle finger on that hand. This applies also when cleaning somebody else, such as when changing an infant's diaper. However, some Poskim maintain that this entire discussion does not apply nowadays, when people clean themselves with paper and do not come in direct contact with excrement, and one who wishes may rely on this leniency. The most important consideration is ensuring that one cleans himself thoroughly.

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