Podcasts about Gemara

On bloodletting - as a healing practice - and how the practice would dictate restrictions to one's diet for a time. Also, precautions that a Jew must take in a non-Jew's barber shop (or salon), beginning with watching the barber in the mirror. Including the question of how the mirror helps in a private domain. Plus, a story that illustrates the danger of a haircut in a private domain. Also, a new mishnah! With a list of the items from non-Jews that Jews are not permitted to use, from wine to Hadrianic earthenware to fish stew to cheese that is produced in a setting of idolatry (the Gemara explains these details later, of course).

Going to a goy to get healed for sickness of sakana,is a tooth pain considered internal sakana,and various remedies brought in the Gemara

Gemara Chabura - Rabbi Karlinsky - Hilchos Yichud 20 by Shapell's Rabbeim

Welcome to Daily Bitachon Another important Three Weeks concept that comes out of a pasuk that we mentioned in earlier this week: In Tehillim chapter 90 it says, שַׂמְּחֵנוּ כִּימֵות עִנִּיתָנוּ, שְׁנוֹת רָאִינוּ רָעָה . " Make us happy like the days that You pained us, the years we saw evil." What does " the years that we saw evil" mean? Why doesn't it just say " the evil years ? What did we see that was evil? The Imrei Emet teaches us an important principle from this. The Imrei Emet was the Gerrer Rebbe who survived the Holocaust, There was another great Rebbe who also went through the Holocaust, and they were giving each other chizuk . As the story goes, the Imrei Emet quoted the following pasuk that talks about the Chet HaEgel , the sin of the golden calf, which is actually the beginning of the Three Weeks. Moshe Rabbenu says: וָאֵרֶא, וְהִנֵּה חֲטָאתֶם לַה' אֱלֹקֵיכֶם; עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה, סַרְתֶּם מַהֵר מִן הַדֶּרֶךְ אֲשֶׁר צִוָּה ה' וָאֶתְפּוֹשׂ בִּשְׁנֵי הַלֻּחוֹת, וָאַשְׁלִכֵם מֵעַל שְׁתֵּי יָדָי; וָאֲשַׁבְּרֵם לְעֵינֵיכֶם. And I saw you sinned against your God. You made a golden molten calf. You left the path fast that God commanded you. I grabbed the two luchot , and I threw them from my two hands, and I broke them le'eineichem —to your eyes." Why does it say, "I broke them to your eyes "? Why not just, I broke them. Why say "to your eyes"? Simply speaking, it means I broke them in front of you. I wanted you to see me breaking them. But the Imrei Emet explains based on another pasuk that uses the same words: le'eineihem /to their eyes. When Yosef HaTzaddik meets his brothers, of course they don't recognize him; he's incognito. He decides to take Shimon as a captive to ensure they bring back their younger brother. The pasuk says: וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן, וַיֶּאֱסֹר אֹתוֹ לְעֵינֵיהֶם. He took Shimon, and he tied him up le'eineihem /to their eyes." Why did he tie him up to their eyes ? Rashi says there that is says he tied him up in front of their eyes because once they left, he wined and dined him and treated him very nicely. So too, he says, that when Moshe Rabbenu broke the luchot , it was le'eineichem /to your eyes. The luchot didn't really break. The Midrash tells us that when the Jews sinned the sin of the golden calf, the letters of the luchot flew off— otiot parchot ba'avir /the letters flew into the air . There were no luchot anymore. So it looked like he broke the luchot . But the luchot were already gone. They weren't luchot anymore. This is similar to when the Bet HaMikdash that was destroyed. The Gemara says that a heavenly echo came out when an enemy destroyed the Bet HaMikdash and declared: K'macha techina tachanta —"You ground flour that was already ground." You didn't do anything—it was already destroyed. And he says: le'eineihem —to their eyes. When we see things happen in this world, it's to our eyes . Rav Schwab spoke at the Ninth Siyum HaShas , which was held to commemorate the one million children killed in the Holocaust. He told the story of a little boy. He was a good little boy. He was walking with his father to his death. And he asked his father: " Father, I was a good boy. I learned well in school. What's going on here? Why is this happening?" And then the Nazi shoots him, and that's it—he leaves this world. We see that and say: What a tragedy. What a travesty of justice! But he says: If we look on the other side—we see Hashem scooping this little boy into His arms. He says: " Come with Me, little boy. Come to My yeshiva . Sit down in the yeshiva shel ma'alah . I teach the young, pure children. Come join My yeshiva ." To our eyes is one thing. But what's really happening is another thing. So that's why we don't call these years "the evil years," but rather, the years that we saw evil . We're in this world—the world where we don't say hatov v'hametiv on all events. We say Dayan HaEmet . But in the future, we're going to say on everything: hatov v'hametiv . Today, it's not Hashem echad u'shmo echad . It's two different outlooks. Part of our job is to realize the concept that although we can't realize it on a sensual level, we can appreciate it on an intellectual level. We can understand this concept of le'eineihem —to your eyes. As we said, that's the opening of the Three Weeks. The tragedy of the breaking of the luchot , which starts the Three Weeks off, in essence, didn't really happen.The luchot never broke. It just looked like it.

  Two different opinions are presented regarding if and when one may receive medical treatment from an idol worshipper. Rav Yehuda strictly prohibits it under all circumstances, except when treating one's animals. Rabbi Yochanan, however, permits it if the patient would otherwise die without treatment. Additionally, two versions of a statement by Rabbi Yochanan offer further nuance. In the first, he prohibits receiving treatment from an idol worshipper for an illness severe enough to justify desecrating Shabbat. In the second, he forbids it only in cases of internal injuries. What is the practical difference between these two versions? Rav and Rabbi Yochanan also offer differing criteria for when desecrating Shabbat for medical treatment is permitted. Rav defines this case as a wound requiring assessment to determine whether the person will survive. Rabbi Yochanan, by contrast, permits for internal injuries. This leads to a question: are tooth pains considered internal injuries? Two sources are brought to address this, though neither offers a conclusive answer. The second source recounts a story in which Rabbi Yochanan himself sought medication from an idol worshipper for a tooth ailment and was prepared to desecrate Shabbat for it. This seems to contradict his stated prohibition against seeking such treatment for illnesses that permit desecrating Shabbat. How, then, was his action permissible? Finally, the Gemara offers various remedies suggested by the sages for various ailments, such as a gash from a sword, boils, high fever, hemorrhoids, earaches, and a dislocated jaw or eye.  

The pasuk in Kohelet says: " עֵת לָלֶדֶת וְעֵת לָמוּת " — "A time to be born, and a time to die." (Kohelet 3:2). The Midrash in Kohelet Rabbah teaches that from the moment a person is born, Hashem determines exactly how long that person will live. Every breath, every second, is measured. And it is considered a great merit for someone to live out every single moment of their allotted time in this world. We cannot begin to grasp the infinite value of just one second of life. Sometimes, patients who are suffering deeply may wish to pass on rather than continue living in pain, connected to machines. Their families, too, may struggle watching them suffer. These situations are deeply painful and emotionally charged—but they are also halachically complex, and a competent Rav must always be consulted. These are not decisions anyone should take into their own hands. Halachah teaches us that we desecrate Shabbat to extend the life of a patient even in a vegetable state, even if it's just for one more second. That is how precious life is in Hashem's eyes. Rabbi Aryeh Levin once visited a man who was suffering terribly in the hospital. The man asked the rabbi, "Why should I continue living like this? I can't pray, I can't learn. I'm just in pain." Rabbi Levin gently took his hand and answered, "Who knows? Perhaps one word of Shema said in pain is worth more than a lifetime of mitzvot done in comfort. Every breath you take now—with emunah—brings Hashem so much nachat." The man began to cry. From that moment on, he accepted each breath with emunah and gratitude. He passed away just a few days later—peaceful, uplifted, and surrounded by meaning. Chazal say: "Sha'ah achat shel teshuvah u'maasim tovim ba'olam hazeh yafeh mikol chayei ha'olam haba"—one hour of repentance and good deeds in this world is greater than all of the World to Come. In just one moment, a person can elevate himself spiritually forever. The Gemara in Avodah Zarah shares three separate stories of individuals who earned their entire portion in the World to Come in one moment of their life. When Rabbi Yehuda HaNasi heard them, he wept, recognizing the unimaginable power of even a single second. The Sifrei Kodesh teach that even one thought of teshuvah can have massive spiritual effects. Even a person on his deathbed, who cannot speak or move, can—through one pure thought, one yearning for Hashem—accomplish more than all the angels in Heaven combined. If all a person can do is breathe, that breath is a treasure beyond comprehension. As long as someone is breathing, Hashem wants him alive. His mission in this world is not yet complete. A man shared with me that his father, Eddie, recently passed away. He had told his children that if he reached the end of life, he didn't want to be kept alive artificially and in pain. But when the time came, his children called Chayim Aruchim, an organization that helps families navigate end-of-life issues according to halachah. They were given a personal Rav who was an expert in this field. He came down to the hospital and explained the halachic importance—and the spiritual benefit to Eddie and his family—of staying connected to the machine, even for a short time. The Rav monitored his condition every day for ten days, ensuring halachah was followed precisely. Eventually, the doctors said Eddie's final moments had come. His children gathered around his bed and watched their father take his last breaths. They were so grateful they had consulted daat Torah and allowed their father to live every moment Hashem had intended for him. And then, just as they left the hospital, a truck drove by with the word "Eddie's" written in big letters—something they had never seen before. To them, it felt like a wink from Hashem, a small smile from Above, affirming that they had done the right thing. Every second of life is a priceless gift. In one moment, a person can earn eternity. And sometimes, the last breath we breathe with emunah is something that brings the greatest glory to Hashem.

  Two different opinions are presented regarding if and when one may receive medical treatment from an idol worshipper. Rav Yehuda strictly prohibits it under all circumstances, except when treating one's animals. Rabbi Yochanan, however, permits it if the patient would otherwise die without treatment. Additionally, two versions of a statement by Rabbi Yochanan offer further nuance. In the first, he prohibits receiving treatment from an idol worshipper for an illness severe enough to justify desecrating Shabbat. In the second, he forbids it only in cases of internal injuries. What is the practical difference between these two versions? Rav and Rabbi Yochanan also offer differing criteria for when desecrating Shabbat for medical treatment is permitted. Rav defines this case as a wound requiring assessment to determine whether the person will survive. Rabbi Yochanan, by contrast, permits for internal injuries. This leads to a question: are tooth pains considered internal injuries? Two sources are brought to address this, though neither offers a conclusive answer. The second source recounts a story in which Rabbi Yochanan himself sought medication from an idol worshipper for a tooth ailment and was prepared to desecrate Shabbat for it. This seems to contradict his stated prohibition against seeking such treatment for illnesses that permit desecrating Shabbat. How, then, was his action permissible? Finally, the Gemara offers various remedies suggested by the sages for various ailments, such as a gash from a sword, boils, high fever, hemorrhoids, earaches, and a dislocated jaw or eye.  

Welcome to Daily Bitachon . We continue with important lessons about the Three Weeks and how we should view them. Midrash Rabba in Eicha the introduction, letter four, Chazal describe a powerful correlation between Adam HaRishon being sent out of Gan Eden , and the Jewish people being sent out of Eretz Yisrael . It goes like this: Adam HaRishon —I brought him into Gan Eden . I commanded him. He transgressed My command. I judged him with gerushin and shiluchin . The word gerushin literally means to be thrown out, while shiluchin means to be sent out . And I bemoaned and lamented him in him Eicha . So too, his children—I brought them into Eretz Yisrael . I commanded them. They transgressed My command. And I judged them with being thrown out and sent out. For each of them, the midrash brings pesukim : Regarding Adam, it says: וַיְגָרֶשׁ אֶת הָאָדָם / – He was thrown out . וַיְשַׁלְּחֵהוּ ה׳ מִגַּן עֵדֶן / Hashem sent him out And for the Jewish people as well, it says : מִבֵּיתִי אֲגָרְשֵׁם / – I will throw them out of My house . שַׁלַּח מֵעַל פָּנַי – Send them out from before Me . And also: אֵיכָה / Eicha – I lamented: אֵיכָה יָשְׁבָה בָדָד / So what are these two terms— thrown out ( gerushin ) and sent out ( shiluchin )? The Shelah HaKadosh on Masechet Ta'anit tells us that the purpose of creation was to serve Hashem . As it says in Bereshit 2:15 , when Adam was still in Gan Eden before the sin: וַיִּקַּח ה׳ אֱלֹקִים אֶת הָאָדָם וַיַּנִּחֵהוּ בְּגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ / God placed Adam in Gan Eden to serve and to guard it. That was the reason he was put there. When he was sent out, nothing changed, says the Shelah . It says in Bereshit 3:23 : וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן עֵדֶן לַעֲבֹד אֶת הָאֲדָמָה / – He was sent out to work the land. Again, he was sent out for the same purpose . He was sent out to work. So although he was thrown out , he wasn't just thrown out. As the Shelah HaKadosh and the Sefer Si'ach Yitzchak by Rav Yitzchak Isaac Chaver (quoted by Rav David Cohen) explain: Shiluchut ——means a message, a mission . A shaliach is a messenger. He's on a mission. We were thrown out, yes—but not in a negative sense, like "I don't want to see you." We were thrown out, but we were actually sent out on a mission . This is an important principle: God never punishes the way a human being punishes. God's "punishments" are really tools to fix. It's a tikkun for repair. This is a crucial idea during the Three Weeks, as we commemorate the suffering of the Jewish people. It's all there for the purpose of tikkun . The Sefer Nefesh HaChaim , Sha'ar א , Perek ו , says something beautiful. When God told Adam, " On the day you eat from the tree, you will die," He still had mercy. It wasn't a literal day. God said, " One of My days is like a thousand years" —so you will die within a thousand years of eating it. As we know, Adam gave up 70 years of his life to David HaMelech . He says: this death was not a curse or a punishment. God does not bring bad upon people. Rather, because of eating from the Etz HaDa'at , a certain negative force mixed into man. And the only way to fix that, to separate the impurity from him, was through death. That way, the body could decay and later be recomposed in Techiyat HaMeitim . That's why, after Adam eats from the Etz HaDa'at , God says: "… lest he eat from the Etz HaChaim and live forever ." The Nefesh HaChaim asks: What's wrong with that? Let him eat from the tree and live forever! Isn't that the antidote? God only wants good—so what's the problem? The answer is: if Adam eats from the Etz HaChaim , he'll live forever without fixing the damage. The evil will never separate from him. He'll never be able to see light and goodness. So, for his benefit , he was sent out of Gan Eden , so that he could ultimately reach complete tikkun gamur when all the negativity would be separated from him. Imagine: Adam HaRishon was 1,000 feet tall before he sinned. Now, after the sin, he shrinks to 100 feet. The goal is to bring him back to 1,000 feet. But if he eats from the Etz HaChaim , he'll be locked in at 100 feet forever , and never die—and thus never grow again. That's not good. That's why the Gemara in Masechet Shabbat says there were four people who died " because of the snake" —even though they didn't sin. What does that mean? It means that even though they didn't sin, there was still a negativity mixed into mankind. And for them to reach their ultimate perfection—they had to die. This is an extremely important point to appreciate in our own lives as well: Whenever we feel like we are in a state of gerushin /being thrown out —we must realize that we're really being sent out on a mission . This reminds me of the famous dvar Torah —that when Davis Hamelech was being chased by Shaul , it says: לֵךְ כִּי שִׁלְּחְךָ ה׳ / " Go, for God has sent you ." Even when you feel like you're being chased and thrown out—know this: it's a shlichut . A mission. you are being sent by God.

Can an idol worshipper perform a brit mila on a Jew? If no Jew is available, is it preferable for a Samaritan (Cuti) or an idol worshipper to perform it? What are the sources for the various opinions, and which authorities support each view? Is brit mila required to be performed lishma—specifically for the sake of the mitzva? Two different verses are cited to explain why an idol worshipper may not perform a brit mila on a Jew. What is the practical difference between the two interpretations? The Gemara offers three possible distinctions, though the first two are ultimately rejected. The remaining practical implication concerns whether a woman is permitted to perform a brit mila. Can an idol worshipper perform a medical procedure or prescribe medicine for a Jew? Under what circumstances is it permitted? Is there a difference between an idol worshipper and a heretic, and if so, why? Why did Rabbi Yishmael not permit Ben Dama to be healed by a heretic? If the Torah says “and you shall live by them,” why wasn’t healing allowed in this case? Rabbi Yishmael prohibits transgressing idol worship and other commandments publicly, even under threat to life. This approach differs from Rabbi Akiva’s opinion in Sanhedrin, which holds that one must give up one's life rather than transgress the three cardinal sins: idolatry, murder, and forbidden sexual relations.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question We wear Tefillin every weekday morning, but we do not don Tefillin on Shabbat or Yom Tob. Why is that? What makes these days different, and what is the source for this practice? Tefillin as an 'Ot'—a Sign The Torah describes Tefillin as an Ot—a sign between Hashem and the Jewish people. In Shemot (13:9), Tefillin are called "a sign upon your arm and between your eyes." Shabbat and Yom Tob themselves are also referred to as an Ot. They serve as a sign of the covenant between Hashem and Am Yisrael. This is clearly stated in Shemot (31:13): "Ach et Shabbetotai tishmoru … ki Ot hi." If the day itself serves as a sign, then Tefillin are not needed. The presence of one Ot (Shabbat or Yom Tob) renders a second Ot (Tefillin) unnecessary. This is the foundational reason why Tefillin are not worn on these days. Gemara and Halachic Sources The Gemara ( Masechet Eruvin 96a) brings a Baraita: "One may not wear Tefillin on Shabbat and Yom Tob." Rashi explains that since these days are already an Ot, we do not add another. Rambam (Hilchot Tefillin 4:10) and Shulhan Aruch (Orah Haim 31:1) both rule accordingly: Tefillin are worn only on weekdays. Ramban's Explanation: Avdut vs. Herut The Ramban adds another dimension: Tefillin symbolize Avdut —our servitude to Hashem. They demonstrate submission of mind and body to His will. Shabbat and Yom Tob, by contrast, represent Herut—spiritual freedom. On these days, we are elevated, likened to royalty. A slave wears signs of his service, but a free person or a king does not wear the garments of servitude. Therefore, Tefillin are set aside on these days of elevated spiritual status. Kabbalistic Explanation According to Kabbalah, the spiritual light of Shabbat and Yom Tob themselves provides all the blessings and protections that Tefillin typically bring. The Arizal taught that the Kedusha of these days is so great that Tefillin are not only unnecessary, but may even detract from the spiritual light of the day. Summary • Tefillin are not worn on Shabbat or Yom Tob because those days themselves are an Ot. • The Gemara , Rambam, and Shulhan Aruch rule that Tefillin are only for weekdays. • The Ramban explains that Tefillin reflect servitude, while Shabbat and Yom Tob reflect spiritual freedom. • According to Kabbalah, these days emit their own light and blessing, making Tefillin spiritually redundant.

Can an idol worshipper perform a brit mila on a Jew? If no Jew is available, is it preferable for a Samaritan (Cuti) or an idol worshipper to perform it? What are the sources for the various opinions, and which authorities support each view? Is brit mila required to be performed lishma—specifically for the sake of the mitzva? Two different verses are cited to explain why an idol worshipper may not perform a brit mila on a Jew. What is the practical difference between the two interpretations? The Gemara offers three possible distinctions, though the first two are ultimately rejected. The remaining practical implication concerns whether a woman is permitted to perform a brit mila. Can an idol worshipper perform a medical procedure or prescribe medicine for a Jew? Under what circumstances is it permitted? Is there a difference between an idol worshipper and a heretic, and if so, why? Why did Rabbi Yishmael not permit Ben Dama to be healed by a heretic? If the Torah says “and you shall live by them,” why wasn’t healing allowed in this case? Rabbi Yishmael prohibits transgressing idol worship and other commandments publicly, even under threat to life. This approach differs from Rabbi Akiva’s opinion in Sanhedrin, which holds that one must give up one's life rather than transgress the three cardinal sins: idolatry, murder, and forbidden sexual relations.

B"H As a visible Orthodox Jew and rabbi, I've been thinking deeply about the power of facial expressions. It's not about toxic positivity or forcing a smile 24/7, but about cultivating genuine joy for life and gratitude for being Jewish. As someone who's a walking symbol of Judaism, I know my demeanor leaves an impression. The Torah teaches our faces are “public property,” and the Gemara says that whitening your teeth (smiling!) for a friend is greater than giving them milk to drink. Smiling is an act of kindness. It's spiritual work. And it's part of how I strive to represent Am Yisrael in the world. ✨ What's one way you bring more light into the faces around you? To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Today's daf is sponsored by the Sussman family on their aliyanniversary. Mazal tov! "As we stepped off the plane 21 years ago with two little boys, we could never have imagined all that Israel would give to us these many years; nor could we fathom what our boys would be giving back to the land and nation. Am Yisrael Chai." Today's daf is sponsored by Julie Mendelsohn in honor of her daughter Hannah’s graduation from medical school in Italy last week. "The Talmud teaches (Bava Kamma 85a) that permission is granted to a doctor to heal, and that a doctor is an essential partner with G-d in the healing of human beings. May you have wisdom, compassion and help from Heaven all of the days of your profession. Your hard work and persistence inspire all of us." A Jew cannot be a midwife or nursemaid for an idol worshipper. Rabbi Meir and the rabbis disagree about whether an idol worshipper can be a midwife to deliver a Jew's child or nurse the Jew's child. Rabbi Meir forbids out of fear they may kill the child, while the rabbis permit if there is another Jew in the room, as there is no concern for murder in that case. A braita permits a Jew to be a midwife for an idol worshipper if they get paid. Rav Yosef explains that the reason for this is to prevent enmity. Rav Yosef suggests extending this to three other situations, but Abaye explains why in each case the Jew has a legitimate excuse and therefore it will not cause enmity and is forbidden. One cannot put an idol worshipper or a shepherd of small animals in a pit, but it is also not required to save them from a pit. However, heretics, informers and apostates can even be put in a pit by a Jew. What is the definition of a heretic and an apostate? Rabbi Meir and the rabbis have a similar debate about circumcising idol worshippers. The Gemara raises a contradiction from a braita to Rabbi Meir's position and tries to resolve it.  

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-09-25 ; 06-10-25 ; 06-11-25 ; 06-12-25 The Question What happens to the obligation of Tefillin if a person crosses the International Dateline? Should he wear Tefillin twice if he repeats a day? Should he skip Tefillin if he loses a day? This question affects travelers going to or from places like Japan, Australia, Hawaii, or America. Understanding the Issue When one crosses the dateline, he might experience the same calendar day twice or skip a day altogether. For example: • Flying from America to Australia on a Thursday evening can result in arriving on Saturday morning , skipping Friday entirely. • Flying from Australia to America can cause one to repeat Friday twice. This brings up a Halachic dilemma: Do I wear Tefillin both times I experience Friday? Or do I wear Tefillin on a day I missed ? Obligation Based on Personal Count According to many Poskim , Tefillin should be worn based on your personal count of days —not the calendar date printed in the location. If you have experienced six consecutive days with Tefillin, and the next is your seventh, you do not wear Tefillin, as it is your Shabbat . If you have not yet reached your Shabbat (because you skipped a day due to travel), you do wear Tefillin on the local Shabbat, as it is your sixth day . This concept is based on the Gemara's case of a person lost in the desert , who forgets what day it is. He wears Tefillin for six days and rests on the seventh. The Misva follows his personal sequence. Local Calendar vs. Personal Reality While some argue to follow the local calendar—since the place is observing Shabbat or Yom Tob—many authorities rule that your obligation to wear Tefillin follows your own timeline . This means: • If you fly and miss Friday: On the local Shabbat, you wear Tefillin. • If you fly and repeat Friday: You wear Tefillin both days, since for you they are two different days. Beracha or Not ? Some suggest wearing Tefillin without a Beracha in cases of uncertainty—such as when repeating a day or wearing Tefillin on the local Shabbat. • If you're unsure, don Tefillin without saying the Beracha. • If possible, listen to someone else's Beracha and respond Amen. Tefillin vs. Tefila This discussion is about Tefillin , not Tefila . The prayers of the day must follow the local calendar . If the community is praying Shabbat prayers, you follow them. But for Tefillin, the obligation follows your own count of six days of labor. Summary • The obligation to wear Tefillin follows your personal six-day cycle , not the local calendar. • If you skipped a day via travel, wear Tefillin on the local Shabbat. • If you repeat a day, wear Tefillin both times. • When in doubt, wear Tefillin without a Beracha . • Tefila (prayer) follows the local calendar, while Tefillin follows your own timeline.

Today's daf is sponsored by the Sussman family on their aliyanniversary. Mazal tov! "As we stepped off the plane 21 years ago with two little boys, we could never have imagined all that Israel would give to us these many years; nor could we fathom what our boys would be giving back to the land and nation. Am Yisrael Chai." Today's daf is sponsored by Julie Mendelsohn in honor of her daughter Hannah’s graduation from medical school in Italy last week. "The Talmud teaches (Bava Kamma 85a) that permission is granted to a doctor to heal, and that a doctor is an essential partner with G-d in the healing of human beings. May you have wisdom, compassion and help from Heaven all of the days of your profession. Your hard work and persistence inspire all of us." A Jew cannot be a midwife or nursemaid for an idol worshipper. Rabbi Meir and the rabbis disagree about whether an idol worshipper can be a midwife to deliver a Jew's child or nurse the Jew's child. Rabbi Meir forbids out of fear they may kill the child, while the rabbis permit if there is another Jew in the room, as there is no concern for murder in that case. A braita permits a Jew to be a midwife for an idol worshipper if they get paid. Rav Yosef explains that the reason for this is to prevent enmity. Rav Yosef suggests extending this to three other situations, but Abaye explains why in each case the Jew has a legitimate excuse and therefore it will not cause enmity and is forbidden. One cannot put an idol worshipper or a shepherd of small animals in a pit, but it is also not required to save them from a pit. However, heretics, informers and apostates can even be put in a pit by a Jew. What is the definition of a heretic and an apostate? Rabbi Meir and the rabbis have a similar debate about circumcising idol worshippers. The Gemara raises a contradiction from a braita to Rabbi Meir's position and tries to resolve it.  

Study Guide Avodah Zarah 23 Today's daf is sponsored by Judy Schwartz in honor of her daughter Rina. "With love to my incredible daughter who started me on my Daf journey with Hadran. I am continuously in awe of her, with gratitude for who she is and what she contributes to the world." Two additional explanations (three in total) are presented to resolve the contradiction between our Mishna and the braita concerning whether one should be concerned that pagans engage in bestiality with animals. Ravina proposes that ideally, one should not place an animal in a secluded area with a pagan. However, if the animal is already with the pagan, there is no concern that they engaged in bestiality. Ravina attempts to support this distinction by resolving a similar contradiction: our Mishna prohibits a woman from being secluded with a pagan, while a Mishna in Ketubot 26b does not express concern that a captive woman engaged in relations with her captor. This proof, however, is dismissed for two reasons. Rabbi Pedat addresses the contradiction by suggesting that each source follows a different viewpoint—either that of Rabbi Eliezer or the rabbis—who disagree about whether a red heifer may be purchased from a pagan. The Gemara explores three alternate explanations of this debate in an effort to refute Rabbi Pedat’s comparison, but all three are ultimately rejected. The Gemara draws an inference from the debate between Rabbi Eliezer and the rabbis regarding the red heifer, as interpreted by Rabbi Pedat. Their discussion revolves around a case where it is uncertain whether the animal was involved in bestiality. If it were known with certainty, the animal could not be used for the purification process. This suggests that the red heifer carries the sanctity of offerings made on the altar, rather than the sanctity of bedek habayit—items designated for Temple maintenance. However, this conclusion is rejected on two grounds.

Study Guide Avodah Zarah 23 Today's daf is sponsored by Judy Schwartz in honor of her daughter Rina. "With love to my incredible daughter who started me on my Daf journey with Hadran. I am continuously in awe of her, with gratitude for who she is and what she contributes to the world." Two additional explanations (three in total) are presented to resolve the contradiction between our Mishna and the braita concerning whether one should be concerned that pagans engage in bestiality with animals. Ravina proposes that ideally, one should not place an animal in a secluded area with a pagan. However, if the animal is already with the pagan, there is no concern that they engaged in bestiality. Ravina attempts to support this distinction by resolving a similar contradiction: our Mishna prohibits a woman from being secluded with a pagan, while a Mishna in Ketubot 26b does not express concern that a captive woman engaged in relations with her captor. This proof, however, is dismissed for two reasons. Rabbi Pedat addresses the contradiction by suggesting that each source follows a different viewpoint—either that of Rabbi Eliezer or the rabbis—who disagree about whether a red heifer may be purchased from a pagan. The Gemara explores three alternate explanations of this debate in an effort to refute Rabbi Pedat’s comparison, but all three are ultimately rejected. The Gemara draws an inference from the debate between Rabbi Eliezer and the rabbis regarding the red heifer, as interpreted by Rabbi Pedat. Their discussion revolves around a case where it is uncertain whether the animal was involved in bestiality. If it were known with certainty, the animal could not be used for the purification process. This suggests that the red heifer carries the sanctity of offerings made on the altar, rather than the sanctity of bedek habayit—items designated for Temple maintenance. However, this conclusion is rejected on two grounds.

Study Guide Avodah Zarah 22 Today's daf is sponsored in memory of Deena Kalker's grandmother Tzipora Shoshana bat Bracha z"l. May her memory be a comfort and a blessing. Today's daf is sponsored by Becky Goldstein for the refuah shleima of David Mordechai ben Raizel who is undergoing a procedure this morning. Please Gd for a succesful operation with שליחים נאמנים. The Mishna prohibits one to leave one’s animal in an inn alone with a pagan as they are concerned the pagan will engage in bestiality with the animal and the Jew will transgress the prohibition to put a stumbling block in front of a blind person. The Gemara raises a contradiction to this from a braita that permits a Jew to buy an animal from a non-Jew to use for a sacrifice. Why is there no concern that the animal was used for bestiality, which would disqualify the animal for sacrifice? Rav Tachlifa quotes Rav who distinguishes between the pagan’s own animal and someone else’s, as bestiality is bad for the animal (females become unable to birth and males become weaker). Two difficulties are raised against Rav Tachlifa's answer and are resolved. Two other questions are asked about the Mishna. Why would it be forbidden to seclude a female pagan with a female animal? Does the prohibition apply to birds as well?

Study Guide Avodah Zarah 22 Today's daf is sponsored in memory of Deena Kalker's grandmother Tzipora Shoshana bat Bracha z"l. May her memory be a comfort and a blessing. Today's daf is sponsored by Becky Goldstein for the refuah shleima of David Mordechai ben Raizel who is undergoing a procedure this morning. Please Gd for a succesful operation with שליחים נאמנים. The Mishna prohibits one to leave one’s animal in an inn alone with a pagan as they are concerned the pagan will engage in bestiality with the animal and the Jew will transgress the prohibition to put a stumbling block in front of a blind person. The Gemara raises a contradiction to this from a braita that permits a Jew to buy an animal from a non-Jew to use for a sacrifice. Why is there no concern that the animal was used for bestiality, which would disqualify the animal for sacrifice? Rav Tachlifa quotes Rav who distinguishes between the pagan’s own animal and someone else’s, as bestiality is bad for the animal (females become unable to birth and males become weaker). Two difficulties are raised against Rav Tachlifa's answer and are resolved. Two other questions are asked about the Mishna. Why would it be forbidden to seclude a female pagan with a female animal? Does the prohibition apply to birds as well?

Beginning with a new mishnah that opens on the bottom of daf 19: One may not make jewelry for an object of idolatry -- but you can be hired to do such things, as an artist. Also, note that Jews may not sell that which is attached to the ground to non-Jews. The Gemara will investigate the source of this prohibition - lo techanem - don't do them any mercy - which demands a great deal of investigation, and several possible meanings. But the meaning of the text and the term itself don't quite line up nicely enough - which gives the Gemara more fodder to interpret. Also, a story in the context of this injunction: about Turnus Rufus and Rabbi Akiva, during the Hadrianic Persecutions. The story includes praising the beauty of a woman who worshipped idols, so isn't that an example of a violation of the prohibition - except that we also appreciate the beauty God brings into the world. But men aren't supposed to be gazing on women and contacting on them, regardless of whether they are beautiful.

A new mishnah! A Jew may not rent a house to a non-Jew in the land of Israel, and clearly not a field. In Syria, a Jew may rent a house to the non-Jew, but not the field. And in the Diaspora, a Jew may indeed sell a house to a non-Jew and rent out the fields. (All according to Rabbi Meir). Rabbi Yossi's response is more generous. The Gemara notes that even where one may rent out a house to a non-Jews, there is no permit to do so for purpose of using the space as residential. Plus, the questions that arise (including mezuzah) when a Jew wants to rent to the non-Jew, for example. But for the one who sells in the land of Israel, he would still have puzzlement over what is leftover as a concern of idolatry, for example. Note the extra caution of not selling houses to the Syrians (regardless of the fields). Plus, no bathhouses...

For a 10% discount on Rabbi David Ashear's new book LIVING EMUNAH VOL 8 click the link below https://www.artscroll.com/ Books/9781422644645.html People sometimes see others giving millions to tzedakah and wonder why they don't have the same zechut to give such large amounts. Others see children with exceptional middot and ask themselves, "Why do they have such great children, while ours are so difficult?" Some struggle to grasp even the basics of Torah learning, while others seem to understand the most complex sugyot effortlessly. It's natural to wonder why Hashem didn't give everyone equal opportunity, especially when the purpose of this world is to serve Him. In Parashat Chukat, we read how the Jewish people complained when they had no water. The pasuk says: " וירב העם עם משה ויאמרו לאמר ולו גוענו בגוע אחינו לפני ה '" They quarreled with Moshe and said they wished they had died like the rest of the people in the desert. They asked why he brought them out of Egypt just to die in a wasteland. This happened almost 40 years after they left Egypt—this was the new generation that was supposed to enter Eretz Yisrael—and yet they were speaking just like their parents had. Moshe could have thought that everything he had done over the past 40 years was for nothing. He had worked so hard to prepare this nation to be Am Hashem and build the Beit HaMikdash, and now it seemed like nothing had changed. But as Rav Shimshon Raphael Hirsch explains, a person is not judged by results—because results are in Hashem's hands. A person's greatness is measured by effort and pure intentions. We don't know Hashem's calculations. We don't know why things turn out one way for one person and another way for someone else. But we do know we are sent here with a mission—to act the way Hashem wants us to act, regardless of the outcome. Some people appear to succeed in life with very little effort, while others see little success despite their hardest work. A person who has a brilliant mind and understands the Gemara instantly, yet doesn't review or put in much effort, receives little reward for that understanding—it was a gift from Hashem. On the other hand, someone who works tirelessly to understand even a little, even if he never reaches the same level, will be rewarded far more for his toil. Parents who are blessed with children who naturally have strong middot and a love for Torah, yet do little to raise them that way, will not receive nearly the same reward as parents who devote hours upon hours to raising children with learning disabilities or challenging personalities—even if those children struggle. Hashem rewards effort , not results. A person struggling to make ends meet might earn more reward for a small donation than a wealthy person who gives large amounts easily. It's all relative. What matters is how hard it was to give, not how much was given. A rebbe who teaches day after day and sees no apparent nachat from his students is not a failure. Results are not in his hands. Effort is. Hashem pays us for our hishtadlut —our effort—not our outcome. Imagine if Rabbi Akiva had given up after losing his 24,000 students. The world would have missed some of the greatest sages who ever lived. But he didn't give up. He started again. He knew that his mission came from Hashem, and that the results were not the measure of his success. The Gemara tells us that after 120 years, a person will be asked: " עסקת בפריה ורביה ?" —Were you involved in trying to build a family? It doesn't say, "Did you succeed?" because that part is not up to us. We are also asked, " קבעת עתים לתורה ?" —Did you set times to learn? Not, "Did you master Torah?" Everyone truly does have equal opportunity—because everyone is judged by their effort, not their results. And effort is something that each of us can choose to give, every single day.

Today's daf is sponsored by Emma Rinberg in memory of her beloved father Dr. Eric N. Glick - Yitzchak Nisan ben Yaacov v'Etta Faiga. "Though you died 35 years ago, your wisdom and caring nature accompany me daily." Rabbi Chanina ben Tradion's death is described - for what was he punished? How and why were others in his family punished with him? Rabbi Yosi ben Kisma predicted his death and in the aftermath of Rabbi Yosi's death, Rabbi Chanina gets caught by the Romans and is killed in exactly the way Rabbi Yosi predicted. His daughter is punished by being sent to be a prostitute, and Bruria, her sister, convinces her husband, Rabbi Meir, to rescue her. This ultimately leads to his being wanted by the Romans and he flees to Babylonia. The Gemara quotes braitot that list different activities that are forbidden to be involved in on account of being connected with idol worship and others because of "moshav leitzim," which is defined as those who sit around idle and scorn others. The antidote to moshav leitzim is learning Torah, as is derived from verses in Tehillim 1:1-2.

The famous Gemara of Reb Elazar Ben durdaya and when Reb chanina Ben tradyon and Reb elazar Ben prata were captured

Today's daf is sponsored by Emma Rinberg in memory of her beloved father Dr. Eric N. Glick - Yitzchak Nisan ben Yaacov v'Etta Faiga. "Though you died 35 years ago, your wisdom and caring nature accompany me daily." Rabbi Chanina ben Tradion's death is described - for what was he punished? How and why were others in his family punished with him? Rabbi Yosi ben Kisma predicted his death and in the aftermath of Rabbi Yosi's death, Rabbi Chanina gets caught by the Romans and is killed in exactly the way Rabbi Yosi predicted. His daughter is punished by being sent to be a prostitute, and Bruria, her sister, convinces her husband, Rabbi Meir, to rescue her. This ultimately leads to his being wanted by the Romans and he flees to Babylonia. The Gemara quotes braitot that list different activities that are forbidden to be involved in on account of being connected with idol worship and others because of "moshav leitzim," which is defined as those who sit around idle and scorn others. The antidote to moshav leitzim is learning Torah, as is derived from verses in Tehillim 1:1-2.

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Today's daf is sponsored by Kobi and Miri Darkei in honor of the birth of their new grandson, son of Reshit and Shlomo Breitley, brother to Cherut Shira, who enters today the brit of Avraham Avinu. "May he merit to grow in joy and health for Torah, marriage and good deeds, for the glory of the people of Israel and as a Jewish source of pride for his parents and family." Today's daf is sponsored by Vitti Rosenzweig in memory of her mother, Sarah Rosenzweig, a Holocaust survivor, and daughter of Vitti and David Greenbaum who perished in the Holocaust. "May her memory be a blessing. We miss her." Today's daf is sponsored by Shira Dishon for Staff Sergeant Eitan Dishon HY"D. "His 23rd birthday is on the 8th of Tammuz. At the end of chapter 23 in Tehillim it is written 'And I shall dwell in the house of Hashem for the length of days' - this was his dream. Since Eitan fell, I have merited through him to join Hadran and to learn the daf each day and to feel a bit of this dwelling in the house of the Hashem." Can one sell defensive weapons to non-Jews? What is the basis of the debate on this issue? Rabbi Yehuda permitted broken animals to be sold to gentiles. Does this apply to broken calves as well? Were they kept for reproducing, in which case they would be kept for the long-term (not purchased for slaughtering) and therefore forbidden to sell as people would notice they were sold and would think it is permitted to sell animals in general to gentiles. An ox that is being fattened for slaughter, can that animal be sold, as one can assume the gentile is purchasing for slaughter? The question is asked both according to the rabbi's position and Rabbi Yehuda's, as is explained by the Gemara. Can one sell dangerous animals to non-Jews? Are large non-domesticated animals (chayot) considered the same as large domesticated animals in terms of forbidding selling them to non-Jews? What types of buildings can Jews aid in the building process for non-Jews? Those that are used for judging people are problematic, as they would judge many people to death. The story of Rabbi Eliezer ben Horkanus is brought where he is captured by the Romans on suspicion of being a heretic.

The story of Rabbi Eliezer continues as he remembers a situation where he heard the claim of a heretic and agreed somewhat to his interpretation of the verse and assumes that is why he was punished. The Gemara discusses how much one should keep one's distance from heretics and from prostitutes/those who are forbidden to have sexual relations with. If one repents from being a heretic, one will die immediately - why? Does this apply only to heretics or also to those who engage in promiscuous sexual relations? Rabbi Chanina ben Tradion and Rabbi Elazer ben Prata are captured by the Romans - one is saved and one is killed? What is the explanation given for each one's fate?

The Torah tells us in this week's parashah, Chukat, that the nation of Kena'an waged war against Bnei Yisrael. Rashi explains that they weren't actually Kena'anim, but Amalekim who disguised themselves as Kena'anim. Their goal was that when the Jews would pray to Hashem to save them from Kena'an, their prayers would go unanswered—because in reality, the attackers were Amalek. The next pasuk says that the Jews made a neder: if Hashem would help them succeed in the war, they would donate all the spoils to Him. And indeed, the next pasuk states: וַיִּשְׁמַע ה׳ בְּקוֹל יִשְׂרָאֵל וַיִּתֵּן אֶת־הַכְּנַעֲנִי וַיַּחֲרֵם אֶתְהֶם וְאֶת־עָרֵיהֶם וַיִּקְרָא שֵׁם־הַמָּקוֹם חָרְמָה Hashem heard their voice, gave them victory, and they fulfilled their promise by dedicating everything to Him. We find a similar idea with Yaakov Avinu when he fled from Esav. He made vows to Hashem in the merit of being protected. Although in general Chazal discourage making nederim, they allow it in times of distress. The Gemara in Masechet Eruvin (64a) learns from the vow the Jews made regarding their war against Amalek the tremendous power of using one's money for mitzvot in order to receive Hashem's extra mercy. The Gemara explains that if a convert passes away without any heirs, his possessions become ownerless. If someone acquires them and suddenly becomes wealthy, that wealth is at risk due to ayin hara. But if he uses part of it for a mitzvah, like buying a sefer Torah, the mitzvah protects the rest of the wealth. Another opinion says this also applies to someone who marries a woman who brings a large dowry into the marriage; he should use part of that money for mitzvot to guard it. A third opinion adds that even someone who profits handsomely from a business deal should invest part of the earnings in mitzvot to protect the rest from ayin hara. A final opinion mentions a sofer who writes tefillin. Rashi explains that even buying tefillin helps guard the wealth. However, the Maharsha explains differently: even a sofer who doesn't make much must use part of his earnings for mitzvot. Why? Although he may not have ayin hara on him, he might think his parnasah is coming from his skill and beautiful handwriting, forgetting that Hashem is the One giving him success. That attitude— כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה —can itself be a danger. To counter that, he must give some of his earnings to Hashem to express true recognition that He is providing. The Maharsha explains this is why the Gemara uses the case of Bnei Yisrael's war with Amalek as a proof rather than Yaakov's flight from Esav. In war, they could have believed it was their own strength that brought the victory. But they showed they knew it came from Hashem by pledging everything to Him. And this is why the Pasuk uses the words אם נתן תתן regarding the Jewish people's vow. Meaning אם נתן -if it will look like things are happening on their own in the natural way of the world, then please Hashem, תתן - we want to recognize that you are the One giving us the victory. The Me'iri writes similarly: people with yirat shamayim constantly reflect that their success comes only from Hashem. That awareness makes them enthusiastic to use what they have in Hashem's service. May we always remember that all we have and achieve is from Hashem, and may our recognition fill us with sincere hakarat ha-tov that drives us to give back with open hearts. Shabbat Shalom.

Today's daf is sponsored by Kobi and Miri Darkei in honor of the birth of their new grandson, son of Reshit and Shlomo Breitley, brother to Cherut Shira, who enters today the brit of Avraham Avinu. "May he merit to grow in joy and health for Torah, marriage and good deeds, for the glory of the people of Israel and as a Jewish source of pride for his parents and family." Today's daf is sponsored by Vitti Rosenzweig in memory of her mother, Sarah Rosenzweig, a Holocaust survivor, and daughter of Vitti and David Greenbaum who perished in the Holocaust. "May her memory be a blessing. We miss her." Today's daf is sponsored by Shira Dishon for Staff Sergeant Eitan Dishon HY"D. "His 23rd birthday is on the 8th of Tammuz. At the end of chapter 23 in Tehillim it is written 'And I shall dwell in the house of Hashem for the length of days' - this was his dream. Since Eitan fell, I have merited through him to join Hadran and to learn the daf each day and to feel a bit of this dwelling in the house of the Hashem." Can one sell defensive weapons to non-Jews? What is the basis of the debate on this issue? Rabbi Yehuda permitted broken animals to be sold to gentiles. Does this apply to broken calves as well? Were they kept for reproducing, in which case they would be kept for the long-term (not purchased for slaughtering) and therefore forbidden to sell as people would notice they were sold and would think it is permitted to sell animals in general to gentiles. An ox that is being fattened for slaughter, can that animal be sold, as one can assume the gentile is purchasing for slaughter? The question is asked both according to the rabbi's position and Rabbi Yehuda's, as is explained by the Gemara. Can one sell dangerous animals to non-Jews? Are large non-domesticated animals (chayot) considered the same as large domesticated animals in terms of forbidding selling them to non-Jews? What types of buildings can Jews aid in the building process for non-Jews? Those that are used for judging people are problematic, as they would judge many people to death. The story of Rabbi Eliezer ben Horkanus is brought where he is captured by the Romans on suspicion of being a heretic.

The story of Rabbi Eliezer continues as he remembers a situation where he heard the claim of a heretic and agreed somewhat to his interpretation of the verse and assumes that is why he was punished. The Gemara discusses how much one should keep one's distance from heretics and from prostitutes/those who are forbidden to have sexual relations with. If one repents from being a heretic, one will die immediately - why? Does this apply only to heretics or also to those who engage in promiscuous sexual relations? Rabbi Chanina ben Tradion and Rabbi Elazer ben Prata are captured by the Romans - one is saved and one is killed? What is the explanation given for each one's fate?

Today's daf is sponsored by Mark & Semé Cooper in honor of their 25th wedding anniversary. Today's daf is sponsored by  Marc and Becki Goldstein with gratitude to the Almighty who will אי"ה celebrate the marriage of their first granddaughter Amiah to Neria today. שיזכו להוסיף עוד חוליה בשרשרת הדורות לבנין עדי עד Today's daf is sponsored by Hannah Piotrkowski, with prayers for the refuah shleima of Michal Naomi bat Zahava Gita, who is having major surgery for a life-threatening illness. What items are forbidden to sell all year round to idol worshippers? The Babylonian amoraim struggled to understand the terms used in the Mishna and relied mainly on the scholars in Israel to explain them. It is permitted to sell large quantities of items that are generally used for idol worship, as they are for resale, and there is no prohibition of putting a stumbling block indirectly (selling to someone who may sell to others who will transgress the prohibition). If one sells them with other similar items that are not used for idol worship, there is a debate whether or not it is permitted. Rabbi Yona explains that if the buyer asked specifically for the item used for idol worship, one cannot sell. But if the buyer was not specific about which type, it is permitted to sell even the one used for idol worship. The Gemara raises two difficulties with Rabbi Yonah's position, but resolves them both.  Whether or not it is forbidden to sell a small animal (like sheep, etc.) to non-Jews depends on the local custom, dependent on whether the non-Jews there engage in bestiality. It is forbidden to sell large animals to non-Jews, as it may lead one to rent them or loan them, which would be forbidden, as animals owned by Jews are not allowed to work on Shabbat.     

Today's daf is sponsored by Gitta and David Neufeld in memory of Gitta’s father, Yosef ben Menachem Mendel v’Pesha a”h on his tenth yahrzeit. He cherished his family and Torah, and would be so proud of the generations following in his footsteps and adhering to his values and moral compass. וכתר שם טוב עולה על כולם Today's daf is sponsored by Harriet Hartman in memory of  Moshe Hartman, z’l, on his 6th yahrzeit. He continues to be missed dearly. He would delight in my learning, his children’s and his grandchildren’s learning, which we will honor with a family siyum on his yahrzeit. Today's daf is sponsored by Monica Steiner in honor of Rabbi David Abraham Kaplinsky, who begins his first pulpit in San Antonio, Texas today. May you find joy and strength in your work and community. I am so proud of you, David, and love you with all my heart. In an idolatrous city, one may purchase from stores that are not decorated for idolatry, but not from those that are adorned for such purposes. Rabbi Yochanan and Reish Lakish disagree about both the reason for this prohibition and its scope. Reish Lakish is concerned with decorations that have beautiful scents, as the Jews will benefit from idol worship. According to Rabbi Yochanan, the issue is because those stores pay tribute to the idols. A difficulty is raised against Reish Lakish's position. In resolving the difficulty, the difficulty is moved to Rabbi Yochanan's position, but is resolved as well. Items purchased in a forbidden manner are to be rendered useless. For animals, this means to cut off the hooves. A question is asked why this isn't forbidden on account of tzaar baalei hayim - mistreatment of animals? Why, in another context of sanctified items, is the penalty to close the animal in a room and let it die? What is the difference between the two cases? If an animal purchased from an idol worshipper needs to have its hooves cut off, does something similar need to be done to a gentile slave that is purchased? The Gemara brings a different source to prove that one is not allowed to cause physical damage to a slave. What items can one not sell to an idol worshipper as part of the prohibition to put a stumbling block in front of a blind person?

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the recording dates below to hear the original audio files, which are the sources for today's Halacha below. 04/03/25 ; 04/06/25 ; 04/10/25 ; 04/28/25 ; 05/07/25 What Is the Exact Placement of Tefillin Shel Yad—and How Precise Must It Be? The Torah instructs us to bind Tefillin "al zero'ekha"—on your arm. But where exactly is that? This Halacha explores the required placement of the Tefillin Shel Yad according to Halacha and Kabbala, how precise we must be with its position, and how to properly wear both Rashi and Rabbenu Tam Tefillin on the arm at the same time. What Is the Required Area for the Tefillin Shel Yad? The Torah uses the phrase "al zero'ekha" — upon your arm — and the Gemara clarifies that this refers to the bicep, specifically the upper part of the arm between the shoulder and the elbow. The Shulhan Aruch (Orah Haim 27:1) rules that the Tefillin must be placed on the inner part of the bicep, facing the heart. This physical location expresses the idea of subjugating the heart to Hashem. The Tefillin Shel Yad represents control over the heart — the source of our emotions and desires — directing our inner feelings toward Avodat Hashem. There are two key placement criteria: 1. The Tefillin must be entirely above the elbow joint — even partially below the joint renders it Pasul. 2. The Tefillin must be placed on the fleshy part of the bicep — not too high where it sits on the shoulder bone, and not too low where it might encroach on the elbow itself. How Precise Does the Placement Need to Be? According to the Shulhan Aruch and Poskim, the correct position is between the midpoint of the bicep and the elbow, but slightly closer to the elbow than the shoulder. That is the ideal range. The Tefillin should not be too high — even one fingerbreadth above the permitted area can be a problem. Likewise, if the Bayit is touching or resting on the elbow joint itself, the Tefillin may be invalid. To help people keep within the boundaries, I recommend that the bottom of the Bayit should rest just above the elbow bone — close, but clearly above it. This guarantees the placement is kosher and within the Halachic zone. Some Poskim, like the Vilna Gaon, insist on precise mid-bicep placement. Others, like the Ben Ish Hai, suggest placing the Tefillin slightly lower — closer to the elbow — so long as it stays well above the joint. Our practice, based on the view of Maran and the Mekubalim, is to angle the Tefillin slightly downward, toward the elbow and heart. This not only fulfills the physical requirement, but also expresses the spiritual symbolism. Can It Be Placed Too Far Inward or Too Far Outward? Absolutely. The Tefillin Shel Yad must be placed on the inner side of the bicep, the part that faces the heart when the arm is resting down by the side. If it's wrapped too far around to the outer arm — or angled too far behind the bicep — it can be invalid. Some people make the mistake of pulling the strap too tightly, causing the Bayit to slide or rotate inward, pressing into the side of the arm. That may look secure, but it can distort the shape or angle of the Bayit. The Tefillin should rest flat, facing straight ahead, and not be forced inward or outward by pressure from the strap. How Should One Wear Both Rashi and Rabbenu Tam Tefillin on the Same Arm? Many Sepharadim, especially those following the teachings of the Arizal and Ben Ish Hai, wear both Rashi and Rabbenu Tam Tefillin during Shahrit. The Halacha permits wearing both Shel Yad Tefillin at the same time — but only if both boxes are positioned vertically, one above the other, within the Halachic zone. Typically, the Rashi is placed first, closer to the elbow, and the Rabbenu Tam slightly above it. This stacking is valid as long as both remain within the required area. However, one must never place the two boxes side by side (horizontally across the arm). That is Pasul. The Halacha demands the Tefillin be placed "on your arm," not "around your arm." Horizontally-spaced boxes do not fulfill the Misva at all. What If a Person Has a Smaller Arm and Can't Fit Both Tefillin? In many cases — especially with younger boys or people with thinner arms — there may not be enough room to fit both Tefillin one above the other. In that case, it is better to wear Rashi first, remove it, and then wear Rabbenu Tam afterward. There is no need to force both on at once. It's more important that each Tefillin is worn correctly and within the Halachic boundaries. Halacha never requires a person to compromise proper placement just to fulfill both customs simultaneously. If there is room, both can be worn together. If not, one after the other is perfectly acceptable and often preferred. Summary - The Tefillin Shel Yad must be worn on the inner bicep, above the elbow, angled toward the heart. - It must be entirely within the zone between the elbow and the shoulder, not sitting too high on the shoulder bone and not touching the elbow joint. - The Bayit should sit flat and upright — not twisted, not rotated inward, and not pushed outward by the strap. - When wearing both Rashi and Rabbenu Tam Tefillin, they must be placed vertically, one above the other — never side by side. - If the arm is too small to fit both boxes properly, one should wear them separately, rather than compromising on Halachic placement.

Today's daf is sponsored with gratitude to HKB"H by Tina and Shalom Lamm on the occasion of the brit and naming of their new grandson, Shilo Lavi, born to their children, Bracha and Akiva Berger. When a city contains idol worshippers but the surrounding areas do not, business dealings with those outside the city are permitted even when the city celebrates its holidays. Reish Lakish, citing Rabbi Chanina, defines "outside the city" by referencing the bazaar of Gaza as an example. In an alternative version of this teaching, Reish Lakish asked Rabbi Chanina specifically about shopping in Gaza's bazaar, which was located just outside the city limits. Rabbi Chanina permitted this activity, comparing it to a situation where a Jew and a Gentile cook in separate pots on the same stove—a practice the rabbis allowed. Three sages offer different interpretations of this comparison. Rabbi Meir and the other rabbis disagree about whether one may walk through an idolatrous city during their holiday celebrations when traveling to reach another destination. The Gemara presents four cases involving someone who bends down to perform an action directly in front of an idol. Even without intending to bow, such behavior is prohibited unless one can act in a way that clearly does not appear to be worship. Why did the rabbis need to mention all four cases? One example involves drinking water from a fountain where water flows from a human statue, since this creates the appearance of kissing the idol. This case leads to another case: one should not drink water directly from a pipe for health reasons, as this might result in swallowing a leech. Swallowing a leech was considered life-threatening, and Rabbi Chanina even permitted boiling water on Shabbat for someone who had swallowed one. Rav Huna also recommended drinking vinegar while waiting for the water to boil. Drinking water at night was also considered dangerous due to the evil spirit called shavrirei, which was believed to cause blindness and could be life threatening. The Gemara offers several possible remedies for those who are thirsty and need to drink water at night. In an idolatrous city, one may purchase from stores that are not decorated for idolatry, but not from those that are adorned for such purposes. Rabbi Yochanan and Reish Lakish disagree about both the reason for this prohibition and its scope.