Podcasts about Gemara

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.

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.

Study Guide The Gemara cites a second braita featuring five arguments against the Baytusi claim that the Omer offering must always be brought on the first Sunday following the first day of Pesach. The braita concludes by deriving from the biblical verses that both the harvesting and the counting of the Omer must take place at night, while the actual sacrifice is offered during the day. Rava reviews the nine rabbinic arguments presented against the Baytusim(compiled from both braitot) and systematically rejects the first three claims found in each. The Mishna continues by describing the process of singeing (parching) the barley grains. Rabbi Meir and the Sages disagree regarding the specific stage at which this is done and the manner in which it should be performed. Any barley flour remaining after the sifting process is redeemed. The Sages and Rabbi Akiva dispute whether this redeemed flour is ultimately exempt from tithing.

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.

Study Guide The Gemara cites a second braita featuring five arguments against the Baytusi claim that the Omer offering must always be brought on the first Sunday following the first day of Pesach. The braita concludes by deriving from the biblical verses that both the harvesting and the counting of the Omer must take place at night, while the actual sacrifice is offered during the day. Rava reviews the nine rabbinic arguments presented against the Baytusim(compiled from both braitot) and systematically rejects the first three claims found in each. The Mishna continues by describing the process of singeing (parching) the barley grains. Rabbi Meir and the Sages disagree regarding the specific stage at which this is done and the manner in which it should be performed. Any barley flour remaining after the sifting process is redeemed. The Sages and Rabbi Akiva dispute whether this redeemed flour is ultimately exempt from tithing.

The Mishna details the ceremony of the Omer harvest, a public event designed to openly reject the opinion of the Baytusim (Boethusians) who held that the date for the Omer offering was the first Sunday after the first day of Pesach. Before the Pesach holiday, messengers of the Beit Din tied the standing barley into bundles to facilitate a quick harvest. On the night following the first day of Passover, residents from surrounding towns gathered to watch as the harvester and the crowd engaged in a question-and-answer ceremony confirming three times each detail: "Has the sun set?", "With this sickle?", "In this basket?", and even "On this Shabbat," if it came out on Shabbat. The Gemara quotes from Megillat Taanit two sets of days on which one cannot fast or eulogize, as they were days where the Sages won debates against the Tzedukim (Sadducees) regarding the Tamid sacrifice (proving it cannot be offered by individuals) and against the Baytusim regarding the date for the Omer offering. Rabban Yochanan ben Zakkai dismisses the Baytusim claim that Moses scheduled Shavuot for Sunday just to give Israel a "long weekend," pointing out the absurdity of their logic. To solidify the law, he and other Sages offer various proofs for starting the count on the 16th of Nisan, ensuring the tradition remained rooted in the festival itself rather than a fixed day of the week.

One of our responsibilities in this world is to care about our fellow Jew and to do whatever we can to help bring them closer to Hashem. Hashem yearns for a relationship with all of His children, and there are so many who do not even know who He is. At times, a person may feel disheartened. He may have tried again and again to influence others in a positive way and yet has not seen any results. The yetzer hara whispers that perhaps his efforts are accomplishing nothing. But the truth is exactly the opposite. The Mishnah in Pirkei Avot teaches: לא עליך המלאכה לגמור ולא אתה בן חורין להיבטל ממנה . It is not upon you to complete the work, but neither are you free to desist from it. Our responsibility is not to produce results. Our responsibility is to make the effort. Results are never in our control, but effort always is. And in the eyes of Hashem, it is the effort that matters most. If a person is fortunate enough to see the fruits of his labor, that is a gift. But very often, those fruits are not seen until much later—sometimes even generations later. The Gemara tells us that in the zechut of the forty-two korbanot that Balak brought, he merited to have Ruth as a descendant. Although his intentions were not pure, he still performed an act that had value, and that act bore fruit years later in a way he could never have imagined. A person's actions always accomplish something, even if he never sees the results. Every effort to bring another Jew closer to Hashem is infinitely precious. When those efforts are done לשם שמים , there is even greater blessing placed upon them. The Gerrer Rebbe had an extraordinary love for Shabbat and worked tirelessly to inspire others to observe it. One of his initiatives was to have women in the community distribute Shabbat candles with matches on Fridays to anyone willing to take them. One day, a completely non-observant couple passed by, and a woman offered them candles for Shabbat. Not wanting to offend her, they took four candles, implying they would use them for two weeks, although in truth they had no intention of lighting them even once. They placed the candles in the backseat of their car and drove away. The husband worked as a tour guide. A few days later, he was leading a group of wealthy tourists to explore a large cave. As they approached the cave, he turned on his flashlight—only to discover that the battery had died. Panic began to set in. He feared the group would be upset and that it would cost him financially. Then he suddenly remembered the candles in his car. He ran back, retrieved them, and divided the group into smaller sections, giving each group a candle to hold. The experience turned out to be far more beautiful than anyone had expected. The soft glow of the candles created an atmosphere that was far more powerful than a simple flashlight. The group was so impressed that they gave him a very generous tip and spoke enthusiastically about the experience. That night, the man began thinking about those candles. He felt that they had brought him unexpected blessing and wanted to understand more about them. He approached a religious Jew and asked about the significance of Shabbat candles. He was told that they bring peace into the home, as light allows a person to function calmly and pleasantly. The man responded that he already had electricity and did not need candles. The other Jew explained that Shabbat candles are not just about light—they create a special atmosphere that honors the sanctity of Shabbat. He invited the man and his wife to join him for a Shabbat meal. They accepted. Experiencing the beauty of Shabbat—the warmth, the singing, the divrei Torah—made a deep impression on them. That single experience became the beginning of a journey that eventually led them to become fully observant. All of this came from a simple act—handing out a few Shabbat candles. That one small effort ultimately brought back not only a couple, but generations that would come from them. We never know the impact of even the smallest action. A word of encouragement, a smile, an invitation, a simple act of care—each one has the potential to change a life. It is not our role to see the results. It is our role to act. Hashem takes those actions and brings them to fruition in ways far beyond what we can imagine.

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 Mishna details the ceremony of the Omer harvest, a public event designed to openly reject the opinion of the Baytusim (Boethusians) who held that the date for the Omer offering was the first Sunday after the first day of Pesach. Before the Pesach holiday, messengers of the Beit Din tied the standing barley into bundles to facilitate a quick harvest. On the night following the first day of Passover, residents from surrounding towns gathered to watch as the harvester and the crowd engaged in a question-and-answer ceremony confirming three times each detail: "Has the sun set?", "With this sickle?", "In this basket?", and even "On this Shabbat," if it came out on Shabbat. The Gemara quotes from Megillat Taanit two sets of days on which one cannot fast or eulogize, as they were days where the Sages won debates against the Tzedukim (Sadducees) regarding the Tamid sacrifice (proving it cannot be offered by individuals) and against the Baytusim regarding the date for the Omer offering. Rabban Yochanan ben Zakkai dismisses the Baytusim claim that Moses scheduled Shavuot for Sunday just to give Israel a "long weekend," pointing out the absurdity of their logic. To solidify the law, he and other Sages offer various proofs for starting the count on the 16th of Nisan, ensuring the tradition remained rooted in the festival itself rather than a fixed day of the week.

Chazal tell us that when Mashiach arrives there will be a magnificent seudah known as the Seudat HaLeviathan. At that great meal will be present all the righteous who ever lived—Avraham, Yitzchak and Yaakov, Moshe and Aharon, together with the great leaders and tzaddikim of all generations. At that seudah, David HaMelech will rise and lead Birkat HaMazon. Afterward, the Ramami Pano writes that Mashiach Tzidkeinu will come out and distribute dessert to everyone present. Those desserts will consist of the fruits that have been growing in Gan Eden since the creation of the world. Originally, Hashem commanded Adam HaRishon to eat from the fruits of Gan Eden, but he was banished before he had the opportunity to do so. Since that time, fruits have been growing in the lower Gan Eden that exists in this world, and they will be distributed to all of Klal Yisrael after Birkat HaMazon at that seudah. Then Mashiach will take out almonds that had been growing on the staff of Aharon HaKohen in the Kodesh HaKodashim and he will make the berachah of boreh peri ha'etz upon them. It is known that almonds have the ability to calm a person from anger. At that moment, all the tension and pain that accumulated during the long exile will instantly disappear. Then Moshe Rabbeinu will appear holding the original Luchot that we were meant to receive. In their merit the knowledge of Torah will reach an unprecedented level. Torah will never again be forgotten. The yetzer hara will be nullified and the malach hamavet will be driven away forever. Those will be the most glorious days in the history of the world. After a period of time living in the era of Mashiach, the next stage—Olam Haba—will begin. The Gemara in Masechet Berachot teaches that in that world there will be no eating and no drinking. Rather, the tzaddikim will sit and derive pleasure from the radiance of the Shechinah. The Or HaChayim writes in Shemot that there is no pleasure in this world that can compare to the pleasure of seeing the Shechinah in the next world. Every Jew longs to merit that experience. Our rabbis explain that just as in order to enjoy food in this world our mouth and throat must function properly, so too in order to experience the spiritual pleasure of the Shechinah, the part of the body through which that pleasure is received must also be spiritually refined. That part of the body is the eyes—the windows to the neshamah. The pasuk in Yeshayahu says: עֹצֵם עֵינָיו מֵרְאוֹת בְּרָע מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ "One who closes his eyes from seeing evil—his eyes will behold the King in His beauty." The Midrash explains that this pasuk means that whoever guards his eyes from looking at improper things will merit to see the beauty of the Shechinah. The Gemara in Masechet Kallah teaches that someone who turns away from such aveirot—even if he is an ordinary Yisrael—becomes worthy like a Kohen Gadol offering a korban olah on the mizbeach, and he will merit to benefit from the radiance of the Shechinah like the malachei hasharet. One of the ways of Hashem is that when He wishes to elevate a person to an especially high level, He first gives him a very great test to overcome. For nearly two thousand years the world has been waiting for the rebuilding of the Beit HaMikdash. For generations we have waited for the coming of Mashiach. Now, as we approach the month of Nisan—the time most auspicious for redemption—we are being tested with our eyes more than ever before. Perhaps this is Hashem's call for us to elevate ourselves to greatness and to make our eyes worthy of receiving the ultimate pleasure of basking in the radiance of the Shechinah. Now is our opportunity to shine. If we can guard our own eyes and guide our children away from seeing things they should not see, we can become elevated to the level of the Kohen Gadol. With Hashem's help we will then merit the ultimate reward—our eyes beholding the radiance of the Shechinah for all eternity.

The Hazzan recites a special Kaddish after the Amida (or the repetition of the Amida) known as Kaddish Titkabal. Following the basic Kaddish text (which ends with "Da'amiran Be'alma"), the Hazzan adds a request that the congregation's prayers should be accepted along with those of the entire Jewish Nation: "Titkabal Selotana U'ba'utana Im Selot'hon U'ba'ut'hon De'chol Bet Yisrael…" The Hazzan mentions the prayers of the entire nation in fulfillment of the Gemara's teaching in Masechet Berachot (30a) that when a person prays, he should pray not as a lone individual, but rather as part of the entire nation. A person himself may not be worthy of having his prayers accepted, but when he joins with all Am Yisrael, he accesses the collective merit of the nation, including the merits of the great Sadikim, and this helps ensure the acceptance of his prayers. We therefore ask not only that G-d accept our prayers, but also that He accept the prayers of the entire Jewish Nation. We can perhaps gain further insight into the expression "Selotana U'ba'utana" – literally, "our prayers and our requests" – from the Targum Onkelos translation to a verse in Parashat Vayehi (Bereshit 48:22). Yaakob Abinu recalls how he seized the city of Shechem from his enemies "Be'harbi U'b'kashti" – "with my sword and with my bow." Targum Onkelos, interestingly enough, translates these words as "Bi'sloti U'b'ba'uti" – "with my prayer and with my request." It was clear to Yaakob that although he waged war, his success in vanquishing the enemy resulted not from his weapons, but rather from his prayers to G-d. It is also significant that Yaakob viewed Tefila as his "ammunition," as the weapons with which he defeated those who threatened him. Exploring Oneklos' translation more closely, the "sword" and the "bow" are used here as metaphors for two kinds of prayer – "Seloti" and "Ba'uti." The commentators explain that whereas a sword is used in close combat, when the enemy is right in front of the soldier, the bow is used to target enemies stationed at a distance. Correspondingly, then, "Selotana" and "Ba'utana refer to two different kinds of Tefila. Sometimes we pray like a sword – to address an immediate need, such in the case of an illness. Other times, however, we pray in the form of a bow – beseeching G-d to protect us from distant threat, from future dangers. When the Hazzan recites, "Titkabal Selotana U'ba'utana," he asks that all our prayers should be mercifully accepted – our prayers for our immediate needs, as well as our prayers for the future.

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.

Dov Adler is an audit partner who has in intereresting relationship with auditing. In this episode, Dov Adler shares a refreshingly honest take on work, fulfillment, and responsibility. We talk about growing up in a rabbi's home, choosing accounting over rabbanus, wearing a kippah in corporate America, and building a career that is meaningful not because every task is enjoyable, but because of the life and impact built around it.We also discuss Torah learning during busy seasons, public speaking, fundraising, parenting, and the challenge of raising children with patience, example, and conviction. This is a wide-ranging conversation about ambition, service, and what it means to build a serious Torah life in the workforce without thinking in narrow boxes.Key Highlights:Smashing Paradigms: Why you don't need to "love" your core job to find professional fulfillment.The Power of Bribes: The viral story of how Dov used a car lease to spark his son's love for Gemara.Kiddush Hashem at PwC: Navigating the corporate ladder while maintaining a visible Jewish identity.Fundraising as a Mission: How Dov balances multi-million dollar campaigns for schools and shuls with his 9-to-5.Consistent Learning: Tips for maintaining two sedarim a day, even during peak "busy season."Listen to Dov's shiurim on YUTorah

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.

Rabbi Shimon derives from the words "et hamincha" that many additional menachot require hagasha (bringing the offering to the altar). However, he uses three other specific exclusions from the verse to exempt certain offerings: The two loaves and showbread: Excluded from the word "m'eleh" (from these), as these are not burned on the altar. The mincha of libations: Excluded from "v'hikriva" (and he shall bring it), as these offerings accompany animal sacrifices. Voluntary offerings of kohanim and the kohen gadol's griddle cakes: Excluded from "v'higisha" (and he shall bring it near), as these are burned entirely and no portion is given to the priests. The Mishna continues by categorizing sacrifices: those that require waving (tenufa) but not hagasha, those that require both, and those that require neither. The Gemara brings the biblical sources for the various sacrifices that require waving. Notably, waving can be performed even on the east side of the Temple courtyard. The Gemara questions why this differs from hagasha, which must be performed specifically at the southwest corner of the altar. Rabbi Eliezer ben Yaakov and Rabbi Yehuda each utilize a different verse to derive the source for the waving of the bikkurim. Why was only Rabbi Eliezer ben Yaakov mentioned in the Mishna? Two answers are suggested. Waving is a collaborative act performed by both the kohen and the owner of the sacrifice. The Gemara identifies the source for this joint action. However, an exception exists: if the owner is a woman, waving is still required, but the woman herself does not perform the act. The Gemara derives the source for this specific exemption. Converts are freed Caananite slaves are obligated in waving, as is derived from "hamakriv," the one who offers the sacrifice.

The pasuk says at the beginning of this week's parshiot , ויקהל משה את כל עדת בני ישראל – Moshe gathered the entire nation, men women and children, and repeated the commandments that Hashem gave him regarding the building of the mishkan . The Ramban explains, this gathering took place after they got the second set of luchot and Hashem made a new covenant with them that He would rest His presence amongst them and His love for them returned like it was before they did the sin of the egel . The sefer Imrei Yitzchak asked, if all that took place was that everything was going to go back to the way it was before they did the egel , why did they need a new gathering just to repeat all the details of the commandments again? Why couldn't Moshe just tell the Jewish People we're continuing with the project as originally planned. The Rabbi answered based on the Gemara in Masechet Shabbat which says, when the Jewish People sinned with the egel , it was like a bride being unfaithful to her husband at their own wedding ceremony. In such a situation, it would be impossible for this husband to ever view that bride the same as he did before. Hashem, on the other hand, did something beyond nature. Even after the treacherous sin that His nation committed, once they had made teshuva , He loved them the same, just like he loved them before they committed that sin. And for that, Hashem wanted everyone gathered to publicize that He was going to reside amongst them just like He was going to before. As well,every single detail needed to be reaffirmed that it was going to take place with the same love. It is true that sin distances a person from Hashem, but fortunately for us, Hashem gives us ways to return to Him and have an even greater relationship with Him than we had before the sin. But we have to believe in Hashem's mercy to take us back and we have to believe in our potential to get close to Him, despite our past deeds. Rabbi Nachman Seltzer related a story that Rabbi Roseman told him about himself. Rabbi Roseman was walking home one night from the yeshiva in which he taught and came across two boys standing on the sidewalk talking to each other. One of them, whose name was Shmuli, he knew, but as for the other one, who had long hair and was wearing clothing designed to draw attention, as were the assorted accessories that were on him, he did not know. Shmuli called the Rabbi to come over, mentioning that they were involved in a very important conversation regarding reward and punishment and free will. The Rabbi came and added whatever insights he could on that topic for the next 20 minutes. And then, as he was about to leave, he recalled how a few years earlier he gave a boy off the derech some encouraging words that made a huge impact on his life. And so, he did not want to let this opportunity go by without trying the same. He said to that other boy, Jake, "Before I go, could you please do me a favor?" Jake looked surprised and asked what the Rabbi needed. The Rabbi said, "Can you give me a beracha ? I see that you are going through a challenging time in your life and yet, you are still working very hard to figure out the proper direction to take. The value of this is tremendous. I really want a beracha from you." Jake then rested his hands gently on the Rabbi's head and gave him whatever beracha he could think of, and then they parted ways. Two years later, Shmuli got engaged and invited Rabbi Roseman to the engagement party. At that party, Shmuli was so excited to show Rabbi Roseman a good friend of his. He pointed to Jake, who was then wearing a crisp, white shirt and nice pants and a velvet kippah on his head. Shmuli told the Rabbi, the time that he asked Jake to give him a beracha changed his life. He was able to tap into the holiness of his neshama afterward and he made a complete turn around. Every Jew has endless potential for greatness. Hashem is yearning for everyone to get close to Him. Even if people have fallen in the past, they can still reach levels that are even higher than they could have had they not fallen in the first place. And therefore, everyone is encouraged, no matter what they have done, to come back and be close to Hashem. Shabbat Shalom.

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 Gemara in Sukkah 25a says an avel doesn't wear tefillin because thy are called a pe'er — an adornment. Firstly, how so? And more importantly, so what? Why does this create an exemption? In three different places, Rashi gives three subtly different explanations.

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 Shimon derives from the words "et hamincha" that many additional menachot require hagasha (bringing the offering to the altar). However, he uses three other specific exclusions from the verse to exempt certain offerings: The two loaves and showbread: Excluded from the word "m'eleh" (from these), as these are not burned on the altar. The mincha of libations: Excluded from "v'hikriva" (and he shall bring it), as these offerings accompany animal sacrifices. Voluntary offerings of kohanim and the kohen gadol's griddle cakes: Excluded from "v'higisha" (and he shall bring it near), as these are burned entirely and no portion is given to the priests. The Mishna continues by categorizing sacrifices: those that require waving (tenufa) but not hagasha, those that require both, and those that require neither. The Gemara brings the biblical sources for the various sacrifices that require waving. Notably, waving can be performed even on the east side of the Temple courtyard. The Gemara questions why this differs from hagasha, which must be performed specifically at the southwest corner of the altar. Rabbi Eliezer ben Yaakov and Rabbi Yehuda each utilize a different verse to derive the source for the waving of the bikkurim. Why was only Rabbi Eliezer ben Yaakov mentioned in the Mishna? Two answers are suggested. Waving is a collaborative act performed by both the kohen and the owner of the sacrifice. The Gemara identifies the source for this joint action. However, an exception exists: if the owner is a woman, waving is still required, but the woman herself does not perform the act. The Gemara derives the source for this specific exemption. Converts are freed Caananite slaves are obligated in waving, as is derived from "hamakriv," the one who offers the sacrifice.

Parshas Vayakhel & Pekudei: The Altar Within As we conclude Sefer Shemos, the Mishkan is finally completed and the Divine Presence descends among the Jewish people.  Yet within the Mishkan stands a mystery. Unlike the other sacred vessels, the two altars cannot become ritually impure. Why are they different? Drawing on the Gemara and the Lubavitcher Rebbe, this episode reveals a powerful insight: the altar represents the deepest point within every Jew, a place that can never become spiritually impure. 

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.

Study Guide The Mishna discusses the classification of the various meal offerings based on their components, examining which offerings require both oil and frankincense, which require only one of them, and which require neither. To clarify the source of these laws, the Gemara cites a braita that derives the various cases where oil, frankincense, or both are excluded from the verses concerning the Omer offering (the meal offering of the first fruits). During the analysis of the braita, the Gemara analyzes the choice of exclusions and questions why the Midrash focused specifically on the cases mentioned in the braita rather than excluding the law of the Priestly meal offering (minchat kohanim) instead. The Mishna rules that one who adds both oil and frankincense to a sinner's meal offering transgresses two negative prohibitions. However, there is a difference between adding oil and frankincense. If one adds oil, the offering is disqualified as it cannot be removed, but if one adds frankincense, it is not disqualified as it can be removed. Rav bar Rav Huna asks about frankincense that is crushed into small pieces that cannot be removed: is the offering disqualified, as it would be with oil, or is the issue with oil specifically that it is absorbed, whereas this frankincense is not absorbed into the mincha? Three attempts are brought to answer the question. After rejecting the first two, the third leads to the conclusion that it is disqualified.

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The verse in Vayikra 2:12 regarding the unique case where one can bring leaven and honey to the Temple on Shavuot uses the phrase "As an offering of the first produce you can offer them." Rabbi Elazar derived that the word "them" is exclusionary. It means that only regarding the two loaves and the bikkurim the ramp of the altar is considered like the altar (as derived from the words following that phrase). Items that came from an item that was burned on the altar are forbidden to be burned on the altar, but can be brought onto the ramp. Rabbi Yochanan disagrees with him and forbids even those items to be brought on the ramp. He must have a different drasha on the word "them." To explain his reading of the verse, the Gemara quotes a braita which derives from "them" that even the community cannot bring two loaves as a voluntary sacrifice. The Gemara brings a contradictory braita that seems to say that the two loaves can be brought as a voluntary offering, but this understanding is ultimately rejected. Rami bar Hama asked Rav Chisda whether the words "you shall not burn any of it as an offering made by fire" (Vayikra 2:11) only excludes items from which part of it was burned on the altar, or does it exclude any item that is considered a korban (offering) but was not meant to be burned on the altar, such as a bird sin offering or the oil of the leper. Rav Chisda responded that this is a tannaitic debate between Rabbi Eliezer and Rabbi Akiva. A drasha on the words "because all leaven and all honey" teaches that one is liable for offering even a small amount and even in a mixture. Rava and Abaye disagree about what is meant by a "small amount." Abaye says it is half an olive-bulk, while Rava holds it is half a handful. Their difference of opinion derives from whether they hold a handful needs to be at least the size of two olives and is it only considered a halakhically significant burning on the altar if the item burned is the size of an olive (Rava), or if the handful can be less than two olives and burning less than one olive is considered halakhically significant (Abaye). If one offered leavened dough and honey together on the altar, how many sets of lashes (if any) would one receive? Rava holds that one would receive four sets - one for leaven, one for honey, one for a mixture with leaven, and one for a mixture with honey. Abaye explains that this is a "lav shebikhlalot" - a negative prohibition including many prohibitions - and one does not receive lashes for this type of negative prohibition. Some explain Abaye to be saying that there would be no sets of lashes for this action, while others explain that one would receive lashes for the leaven and the honey but not for the mixture.

The simple interpretation of the phrase "Yeheh Shemeh Rabba Mebarach" – which we respond to Kaddish – is "May the Great Name be blessed." Meaning, we declare that "Shemeh Rabba" – G-d's great Name – shall be blessed and glorified. Tosafot (Berachot 3a) cite this interpretation in the name of Rabbenu Yishak. However, Tosafot also bring a different interpretation of this phrase, in the name of the Mahzor Vitri, according to which this phrase actually consists of two separate proclamations. First, we declare that "Yeheh Shemeh Rabba" – that G-d's Name shall be great, or complete, and we then add that it should be blessed forever ("Mebarach Le'alam…"). The concept underlying this second explanation is that G-d's Name is "incomplete" in our nation's state of exile. G-d's complete Name consists of four letters – Yod, Heh, Vav and Heh – but when the Jewish People are in exile, His Name is compromised, consisting of only Yod and Heh. This is indicated by G-d's pronouncement after Beneh Yisrael's first battle against Amalek: "Ki Yad Al Kes Y-ah" (Shemot 17:16). As long as Amalek exists, Hashem's Name is only "Y-ah," missing the final two letters, Vav and Heh. For the same reason, G-d refers in this verse to His throne with the word "Kes," a shortened version of the word "Kiseh," indicating the incompletion of His reign, so-to-speak, due to the presence of evil in the world. The Maharsha (Rav Shmuel Eidels, 1555-1631) explains on this basis the verse in Tehillim (132:13) which we recite each morning, "KI Bahar Hashem Be'Sion, Iva Le'moshab Lo" (literally, "For G-d has chosen Zion, desiring it as His abode"). This means that when Hashem will choose to return to Zion, with the rebuilding of the Bet Ha'mikdash, then "Iva" – the letters Alef, Vav and Heh – will be restored to their rightful place ("Le'moshab"). The missing Alef of the word "Kiseh," and the Vav and Heh missing from Hashem's Name, will finally return. Similarly, we recite each morning after Shema, "Hu Kayam U'shemo Kayam Ve'chis'o Nachon" – "He exists, His Name exists, and His throne is firmly set in place." Rav Shlomo Amar explains this to mean that when "Hu Kayam" – the letters Heh and Vav will come back, then "Shemo Kayam" – Hashem's Name will again be complete, and "Ve'chis'o Nachon" – His throne will be complete, as well. This notion is alluded to also in the prayer added by Ashkenazim to Birkat Ha'mazon: "Ha'Rahaman Hu Yishlah Lanu Et Eliyahu Ha'nabi" – "The Compassionate One – He will send us Eliyahu the prophet." When Eliyahu comes, "Hu" – the letters Heh and Vav – will be restored. Another allusion to this concept appears in the final verse in Tehillim: "Kol Ha'neshama Tehalel Ya-ah" – "Every soul shall praise Y-ah." The word "He'neshama" ("the soul") can be punctuated differently such that it means "the desolation." This verse thus implies that in the current state of "desolation," in the absence of the Bet Ha'mikdash, we can praise only "Y-ah," as Hashem's Name remains incomplete. According to this second interpretation of "Yeheh Shemeh Rabba Mebarach," we are praying that "Shemeh" – a contraction of the words "Shem" and "Y-ah," referring to the incomplete Name – shall be made "Rabba," complete, and, additionally, His Name should be blessed ("Mebarach"). Incidentally, the word "Yitgadal" consists of five letters, and the word "Ve'yitkadash" consists of six letters. These two words thus represent the letters Heh and Vav, which, respectively, equal in Gematria 5 and 6. We pray through the recitation of these words that G-d's Name should be glorified through the restoration of the missing Vav and Heh. According to this second opinion, when reciting "Yeheh Shemeh Rabba Mebarach," one should pause slightly between the words "Shemeh" and "Rabba," as this is a prayer that the Name ("Shemeh") should become great ("Rabba"), and the word "Rabba" is thus not describing the word "Shemeh." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Arizal as concurring with this view of the Mahzor Vitri. However, as Hacham Ovadia Yosef cites, Tosafot challenged this reading in light of the Gemara's comment (there in Berachot) that speaks of Jews proclaiming in the synagogue, "Yeheh Shemeh Ha'gadol Meborach" ("May His great Name be blessed") – which clearly indicates that we are declaring that the great Name shall be blessed, as Rabbenu Yishak explained. Moreover, Rav Yisrael Bitan notes that the Ben Ish Hai elsewhere brings Rabbenu Yishak's understanding, and ruled that one should therefore not pause between the words "Shemeh" and "Rabba." This is, indeed, the correct practice to follow. Summary: The accepted interpretation of "Yeheh Shemeh Rabba Mebarach" is "May the Great Name be blessed." One should recite these words without any pause in between the words "Shemeh" and "Rabba."