Podcasts about Kislev

Torah 7 Tinyana: Rabeinu teaches that to be a leader you must have compassion. And this compassion, only Moshe Rabeinu has, for he was the leader of the Jewish People, and will be in the future. Moshe understood what true compassion means: to have compassion on the Jew who falls into sin. Moshe Rabeinu knows the true fragility of the Jewish soul and it's inability to bear sin, and this is what makes him the man of ultimate compassion. Moshe Rabeinu/this leader with the ultimate compassion knows that all sins are committed because of a lack of Da'at (G-dly knowledge/consciousness) so he puts all his effort to illuminate the world with true Da'at and to instill this within every person so that the world can be inhabited as G-d wanted!Rabeinu also explains how the soul is not perfect unless it is both up there (in the upper worlds) and down here as well. How one does this is to transmit true Da'at and fear of Heaven into the world, and to leave a legacy behind: through a student or a son. Rabeinu also explains that to spread G-dly knowledge and to inspire those around you, you need to have fear of Heaven for your words to have an impact. And once you have this impact, you are able to internalize those transcendent intellects (to understand those perceptions which you didn't understand previously). We also discuss these subjects: the wise man of the generation, how the greatest knowledge of all is not to know, how to reinforce those who are spiritually low and humble those who are spiritually high, when to share and not to share with others, how to encompass all the worlds together/the aspect of “son” and “student” together, the illumination of Will at the time of eating, boundless desire for G-d, earning a livelihood, how livelihood is distributed to each and every person, the significance of the hands, Chanukah, Kislev, the significance of healthy lungs, speaking of novelties, etc…

Torah 7 Tinyana: Rabeinu teaches that to be a leader you must have compassion. And this compassion, only Moshe Rabeinu has, for he was the leader of the Jewish People, and will be in the future. Moshe understood what true compassion means: to have compassion on the Jew who falls into sin. Moshe Rabeinu knows the true fragility of the Jewish soul and it's inability to bear sin, and this is what makes him the man of ultimate compassion. Moshe Rabeinu/this leader with the ultimate compassion knows that all sins are committed because of a lack of Da'at (G-dly knowledge/consciousness) so he puts all his effort to illuminate the world with true Da'at and to instill this within every person so that the world can be inhabited as G-d wanted!Rabeinu also explains how the soul is not perfect unless it is both up there (in the upper worlds) and down here as well. How one does this is to transmit true Da'at and fear of Heaven into the world, and to leave a legacy behind: through a student or a son. Rabeinu also explains that to spread G-dly knowledge and to inspire those around you, you need to have fear of Heaven for your words to have an impact. And once you have this impact, you are able to internalize those transcendent intellects (to understand those perceptions which you didn't understand previously). We also discuss these subjects: the wise man of the generation, how the greatest knowledge of all is not to know, how to reinforce those who are spiritually low and humble those who are spiritually high, when to share and not to share with others, how to encompass all the worlds together/the aspect of “son” and “student” together, the illumination of Will at the time of eating, boundless desire for G-d, earning a livelihood, how livelihood is distributed to each and every person, the significance of the hands, Chanukah, Kislev, the significance of healthy lungs, speaking of novelties, etc…

Michal farbrengs about the connection between love and challenges.

Torah 7 Tinyana: Rabeinu teaches that to be a leader you must have compassion. And this compassion, only Moshe Rabeinu has, for he was the leader of the Jewish People, and will be in the future. Moshe understood what true compassion means: to have compassion on the Jew who falls into sin. Moshe Rabeinu knows the true fragility of the Jewish soul and it's inability to bear sin, and this is what makes him the man of ultimate compassion. Moshe Rabeinu/this leader with the ultimate compassion knows that all sins are committed because of a lack of Da'at (G-dly knowledge/consciousness) so he puts all his effort to illuminate the world with true Da'at and to instill this within every person so that the world can be inhabited as G-d wanted!Rabeinu also explains how the soul is not perfect unless it is both up there (in the upper worlds) and down here as well. How one does this is to transmit true Da'at and fear of Heaven into the world, and to leave a legacy behind: through a student or a son. Rabeinu also explains that to spread G-dly knowledge and to inspire those around you, you need to have fear of Heaven for your words to have an impact. And once you have this impact, you are able to internalize those transcendent intellects (to understand those perceptions which you didn't understand previously). We also discuss these subjects: the wise man of the generation, how the greatest knowledge of all is not to know, how to reinforce those who are spiritually low and humble those who are spiritually high, when to share and not to share with others, how to encompass all the worlds together/the aspect of “son” and “student” together, the illumination of Will at the time of eating, boundless desire for G-d, earning a livelihood, how livelihood is distributed to each and every person, the significance of the hands, Chanukah, Kislev, the significance of healthy lungs, speaking of novelties, etc…

Torah 7 Tinyana: Rabeinu teaches that to be a leader you must have compassion. And this compassion, only Moshe Rabeinu has, for he was the leader of the Jewish People, and will be in the future. Moshe understood what true compassion means: to have compassion on the Jew who falls into sin. Moshe Rabeinu knows the true fragility of the Jewish soul and it's inability to bear sin, and this is what makes him the man of ultimate compassion. Moshe Rabeinu/this leader with the ultimate compassion knows that all sins are committed because of a lack of Da'at (G-dly knowledge/consciousness) so he puts all his effort to illuminate the world with true Da'at and to instill this within every person so that the world can be inhabited as G-d wanted!Rabeinu also explains how the soul is not perfect unless it is both up there (in the upper worlds) and down here as well. How one does this is to transmit true Da'at and fear of Heaven into the world, and to leave a legacy behind: through a student or a son. Rabeinu also explains that to spread G-dly knowledge and to inspire those around you, you need to have fear of Heaven for your words to have an impact. And once you have this impact, you are able to internalize those transcendent intellects (to understand those perceptions which you didn't understand previously). We also discuss these subjects: the wise man of the generation, how the greatest knowledge of all is not to know, how to reinforce those who are spiritually low and humble those who are spiritually high, when to share and not to share with others, how to encompass all the worlds together/the aspect of “son” and “student” together, the illumination of Will at the time of eating, boundless desire for G-d, earning a livelihood, how livelihood is distributed to each and every person, the significance of the hands, Chanukah, Kislev, the significance of healthy lungs, speaking of novelties, etc…

Torah 6 Tinyana: In this lesson Rebbe Nachman teaches us that by sweating for a holy act, you're able to create joy. The reason for this being is because sadness stems from the spleen, and the spleen is where all the impurities of the blood are filtered. But when those impurities gain strength and overpower the blood's purity , a person gets sick. The remedy for this illness is to sweat out the toxins within the contaminated blood, which will ultimately bring you joy. Rabeinu explains how this is true within the word sweat itself, זיעה- an acronym for זה היום עשה יי!Torah 7 Tinyana: Rabeinu teaches that to be a leader you must have compassion. And this compassion, only Moshe Rabeinu has, for he was the leader of the Jewish People, and will be in the future. Moshe understood what true compassion means: to have compassion on the Jew who falls into sin. Moshe Rabeinu knows the true fragility of the Jewish soul and it's inability to bear sin, and this is what makes him the man of ultimate compassion. Moshe Rabeinu/this leader with the ultimate compassion knows that all sins are committed because of a lack of Da'at (G-dly knowledge/consciousness) so he puts all his effort to illuminate the world with true Da'at and to instill this within every person so that the world can be inhabited as G-d wanted!Rabeinu also explains how the soul is not perfect unless it is both up there (in the upper worlds) and down here as well. How one does this is to transmit true Da'at and fear of Heaven into the world, and to leave a legacy behind: through a student or a son. Rabeinu also explains that to spread G-dly knowledge and to inspire those around you, you need to have fear of Heaven for your words to have an impact. And once you have this impact, you are able to internalize those transcendent intellects (to understand those perceptions which you didn't understand previously). We also discuss these subjects: the wise man of the generation, how the greatest knowledge of all is not to know, how to reinforce those who are spiritually low and humble those who are spiritually high, when to share and not to share with others, how to encompass all the worlds together/the aspect of “son” and “student” together, the illumination of Will at the time of eating, boundless desire for G-d, earning a livelihood, how livelihood is distributed to each and every person, the significance of the hands, Chanukah, Kislev, the significance of healthy lungs, speaking of novelties, etc…

Farbengen for Hey Teves. Learn why it's not enough to buy books.

The inner dimension of the Torah reveals how the Jewish people are united as a single, inseparable entity. We must express this unity in every way possible in our day to day lives. This is an excerpt from a longer Farbrengen. *לזכות העניא בת ברכה דבורה לאה*

The inner dimension of the Torah reveals how the Jewish people are united as a single, inseparable entity. We must express this unity in every way possible in our day to day lives. This is an excerpt from a longer Farbrengen. *לזכות העניא בת ברכה דבורה לאה*

This episode is sponsored by Mrs. Vivi Deren, l'lui nishmas Bluma a"h bas HaRav Yisrael HaKohen Deren on the occasion of her 25th yahrtzeit, 28 Kislev, 4th lichtl of Chanukah This episode discusses the conclusion of a woman's purification process and the preparations that are necessary before immersing in a mikvah. We look at which type of chatzitzos (barriers) are forbidden from the Torah, which are Rabbinic and the ramifications of that on the way we prepare for mikvah today. Mrs. Kaplan also discusses the difference between the two stages of preparation, chafifa and iyun. ***Please note that content discussed in this podcast series is intended for educational purposes only and should not replace speaking to a qualified rav regarding any practical halachic questions. If you would like to contact Rivky Kaplan regarding any follow up questions, please email her at rivkaplan@gmail.com.

On Hanukah, there is a special Torah reading throughout the Holiday. The selection, found in Parashat Naso, relates the Korbanot (offerings) of the Nesi'im (Princes) at the dedication of the Mishkan. The connection to Hanukah is based on the Midrash Pesikta that states that the Mishkan was completed on the 25th of Kislev but was dedicated later in the month of Nisan.The Sephardic custom differs from the Ashkenazim in a number of ways. First, the reading begins with the passage of Birkat Kohanim (Preistly Blessing), since the miracle of Hanukah happened through the Kohanim. The proper custom is not to stop the first Aliya at the end of Birkat Kohanim, but to proceed into the next passage in order to connect each Aliya with the topic of the Nesi'im. Hacham Ovadia rules that if someone did stop there, B'diavad, it is not a Beracha L'vatala.The second difference is that the Sephardic custom is to read only one Nasi per day, whereas the Ashkenazim read the current day and the next day. For example, on the second day of Hanukah, only the passage of the second Nasi is read and repeated in order for there to be enough Pesukim for all of the Aliyot.A third difference concerns how to break up the reading on the final day of Hanukah. The custom is to read the eighth day of the Nesi'im by the Kohen and Levi, and then the Yisrael goes back and reads the eighth day from the beginning through the beginning of Parashat Baha'alotha.The Halachic principle on Hanukah states, "En Mashgihim B'Hanukah"-The Halacha is not particular about mistakes in reading the Torah on Hanukah, as long as three Aliyot were read. If they inadvertently read the wrong day, B'diavad, they do not have to go back and reread the correct day. Moreover, even if they read the regular weekly Parasha, they fulfilled their obligation. This also applies to a case in which they began reading from the correct place, but then continued the details of the Korbanot from a different passage, according to R. Svi Pesah Frank and Hacham Ovadia.Every Hanukah also has Rosh Hodesh. On that day, two Sifre Torah are read from, the first for Rosh Hodesh and the Second for Hanukah. When Rosh Hodesh falls on Shabbat Hanukah, three Sifre Torah are read from. Six Aliyot are read from the regular Parasha; One Aliya from the Rosh Hodesh passage and the Maftir is for Hanukah. This follows the principle of "Tadir Kodem"-the more frequent Misva is performed first. Also, Hanukah is read last in order to connect it to the Haftora of Hanukah.

Miketz – At the end Genesis 41:1-44:17; Numbers 7:42-53, 28:15 Haftarah:  Zechariah 2:14-4:7  B'rit haChadasha: John 10:22-39

Miketz – At the end Genesis 41:1-44:17; Numbers 7:42-53, 28:15 Haftarah:  Zechariah 2:14-4:7  B'rit haChadasha: John 10:22-39

Shabbos 30 Kislev

Shabbos 30 Kislev

Shabbos 30 Kislev

Friday 29 Kislev

Shabbat 24 December - 30 Kislev by Busy Moms

Friday 23 December - 29 Kislev by Busy Moms

Tanya

Tanya

Study Guide Nedarim 59 Today’s daf is sponsored by Valerie Farber in commemoration of her father's 9th yahrzeit, Dr. Lawrence Kaufman. “A man of Tora v’avoda. He was a renowned scientist and loved attending Rav Soleveitchik’s shiurim in Boston. Yehi Zichro Baruch. Rami bar Hama raises a question from our Mishna against those who hold that the growths nullify the original part that was planted. However, our Mishna is explained as a unique case as a neder can be undone, and therefore it is considered an item that will be permitted and rules of nullification do not apply. However, truma also can be undone and it is subject to laws of nullification. After two unsuccessful attempts to reexplain a Mishna in Trumot to be a case where the truma can’t be undone, in the end, the Gemara distinguishes between truma and vows as vows should be undone and that is not true by truma. Raba quotes Rabbi Yochanan also stating that the growths nullify the original. Rav Chisda questioned this but Raba proves Rabbi Yochanan’s opinion from a Mishna. However, Rav Chisda explained the Mishna differently in a way that would prove his point. But Raba was still able to support his claim by distinguishing between the cases. 

The Gemara raises a difficulty against Rabbi Yanai’s opinion about truma being nullified when planted. However, the difficulty is resolved. The seventh chapter begins with a discussion of vows that have a time limit. If the time limit is today, when does that end? If it is ‘one day’ when does that end? What about 'this month' or 'one month', etc.? Even though a vow for ‘today’ ends at nightfall, Rabbi Yirmia still required one to go to a chacham to permit the vow. Why? The Gemara questions some of the cases in the Mishna as they seem to be obvious. If one said it is forbidden for ‘day’ - is that treated like a vow for ‘one day’ or for ‘today’?

Tanya

A question was asked regarding nullification of sanctity of the sabbatical year when an onion picked in the seventh year was replanted in the eighth year. After a few sources were brought to answer the question in Nedarim 57, the Gemara continues to quote other sources in an attempt to answer the question. Most of the sources and rejected, however in the end, a source is brought from which one can learn that the sabbatical year onion is nullified if replanted in the eighth year. However, how can this be reconciled with the opinions of Rabbi Yochanan and Rabbi Yonatan who brought sources proving the opposite in Nedarim 57? A distinction is made between shmita on the one hand and maaser, orla and mixed breeds.

What language of a vow will mean that not only the item is forbidden but if one trades it in, the other item will be forbidden and if one plants it, what grows from there will also be forbidden? What language will not be applied to the traded item or the growth? To what type of seeds is this referring? If a man forbade items his wife made until a certain period of time, if the time was associated with the use of the item, it will be permitted after that time. But if the time frame was about the creation of the item, then if it was created in that time frame, it will be forbidden forever. What happens when one made a vow upon condition – you will be forbidden to benefit from me for x amount of time if you do something for y period of time. The Mishna brings a case where x is shorter than y and one where y is shorter than x and explains the differences between the law in each case. A question was asked regarding the nullification of the sanctity of the sabbatical year when an onion picked in the seventh year was replanted in the eighth year. Is the sanctity that is in the small piece of onion that was planted nullified in the growth from the eighth year which does not have sanctity? Various opinions are brought regarding similar situations relating to laws of teruma, orla and mixed breeds. But some show nullification works and others show it does not work.

Thursday 22 December - 28 Kislev by Busy Moms

Tanya

Today’s learning is dedicated by the Hadran Zoom group in honor of Miriam Kerzner. "Nearly every late night from Toronto, Canada, she joins us for the daily Daf Yomi. Miriam has inspired us, showing through example how a commitment to lifelong learning and Jewish values can be expressed at any age. We've missed your quiet presence and look forward to your rejoining us very soon! With love from the Hadran Zoom Family." Today’s daf is sponsored by Naomi Oxman in memory of Bubaleh on her 4th yahrzeit. “You’d love this masechet, it’s about the importance of keeping your words. One of your core values. Miss you mucho!” Today’s daf is dedicated for the refuah of Gidon ben Sima. If one vows from the house, does that include the attic? What about the reverse? A comparison is made to laws of leprosy in the house. Can one distinguish between the cases? Why? Another comparison is made to laws of sales. Can these actually be compared? If one vows from using a bed, is a dargash permitted? What about the reverse? What is a dargash? Ulla suggests it is a good luck bed. However several difficulties are raised against this explanation. Some of the difficulties are resolved. Rav Tachlifa suggests a different explanation - that it is a leather bed. What is the difference then between a bed and a dargash? The difference lies in the way the leather is tied onto the wooden base. If one vows against entering into the city, does that include the techum (2,000 cubits outside the city) of the city or the ibur (70 and 2/3 cubits outside the city) of the city? If one vows against entering into the house, is the doorway outside the line of the door considered part of the house? We derive from verses in Yehoshua and the Torah that the ibur is considered part of the city but the techum is not. The Mishna's ruling on the doorway is questioned by laws of leprosy of the house. However, the comparison is not relevant as laws of leprosy are unique based on derivation from the verses, which would have no bearing on definitions of what is considered outside the house for laws of vows.

Wednesday 21 December - 27 Kislev by Busy Moms

Tanya

This week’s learning is sponsored by Rella Feldman in loving memory of Dr. Charles Feldman on his 11th yahrzeit, 2nd day of Chanuka. “Beloved husband, father & saba, devoted doctor & community leader. Learning sustained him during his illness & he’d be proud of his family members devoted to daily learning.” Today’s daf is sponsored by Carol Robinson and Arthur Gould in loving memory of Carol’s father Louis Robinson, Yehuda Leib ben Moshe z”l. “Today – the first day of Hanukkah – we mark his 23rd yahrzeit. Louis was a devoted family man and active participant in his synagogue. We love him and miss him very much."

Tuesday 20 December - 26 Kislev by Busy Moms

The Gemara in Shabbat (21) establishes that during the eight days of Hanukah, starting from 25 Kislev, it is forbidden to observe a fast or deliver eulogies, as these days are designated as days of festivity and joyful celebration. Therefore, if, Heaven forbid, somebody passes away during Hanukah, although the funeral and burial are performed, no eulogies should be delivered. The exception to this rule is the death of a Torah scholar, in which case eulogies are given on Hanukah in the body's presence. For others, however, no eulogies are delivered on Hanukah even in the presence of the body at the funeral.All the other laws of mourning apply on Hanukah. Mourners rend their garments, they stay at home and sit on the ground, and they observe all the normal laws and restrictions of Abelut. Similarly, the Misva of Nihum Abelim – to visit mourners – applies normally during Hanukah, and therefore if somebody is sitting Shiba, Heaven forbid, during Hanukah, it is a Misva to visit and comfort him.There is an admirable custom to observe a fast on the Yahrtzeit of a parent. Although this is a proper custom, one should not fast if the Yahrtzeit falls during Hanukah, as fasting is forbidden during the holiday. Likewise, although it is customary to visit the cemetery after the Shiba mourning period, or after the first month or the first year, such visits should not be made during Hanukah, as it is inappropriate to invoke feelings of grief during the holiday. Family members in such a case should visit the cemetery before Hanukah. It is, however, permissible and appropriate to visit and pray near graves of Sadikim during Hanukah. Praying at the gravesite of a Sadik brings comfort, not grief, and it is therefore entirely permissible to do so during the holiday of Hanukah.Summary: It is forbidden to fast on Hanukah, even on the occasion of a Yahrtzeit. Eulogies should not be given during Hanukah, even at a funeral, except at the funeral of a Torah scholar when the body is present. All the laws of mourning apply during Hanukah, as does the Misva of visiting mourners. One should not visit a cemetery during Hanukah, though it is permissible to pray by the gravesite of a Sadik.