Podcasts about kohanim

Jews are commanded in the unique ways they would travel moving forward, Kohanim carry Aron and miracles of the Yarden occur with the Jews crossing to the mainland and the Kohanim remaining inside the dry riverbed

In this inspiring wrap-up to Sefer Shemot, Rabbi Aryeh Wolbe focuses on the profound symbolism of the Kiyor (copper laver/washbasin) in Vayakheil (Exodus 38:8), made from the mirrors donated by the Jewish women ("Marot Hatzovot" – mirrors of the legions who gathered at the Tent of Meeting). While Moshe initially recoiled, viewing them as tools of yetzer hara (used for enticement), Hashem commanded their acceptance, declaring these donations more precious than gold or silver because they enabled the continuation of the Jewish people in Egypt. Exhausted slave husbands returned home depleted; wives used the mirrors not merely for vanity, but to reflect back to their husbands their true potential ("Look—you are so much greater than this slavery; you are worthy and capable"), reigniting desire, intimacy, and procreation—thus building "Tzivot Rabot" (vast legions) for the nation's survival.Rabbi Wolbe draws deep Mussar: the mirrors represent washing away self-doubt, limitations, and negative self-perception before divine service (just as Kohanim washed hands). A woman's role (and mother's especially) is to hold up that "mirror" to husbands and children—highlighting strengths, potential, and greatness to elevate them, not criticize. He shares a transformative story of a recovering addict who changed after accidentally seeing his degraded reflection ("This is not you—you're better"), paralleling how mothers (and wives) spotlight virtues to unlock excellence. The episode celebrates mothers' belief as the force behind achievements (e.g., Super Bowl players dedicating victories to Mom) and urges recognizing our limitless G-d-given potential—never self-limit, wash away doubt, and maximize talents._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on March 10, 2026, in Houston, Texas.Released as Podcast on March 11, 2026_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Exodus, #Shemos, #Vayakhel, #Pekudei, #Kiyor, #MirrorsOfTheLegions, #JewishWomen, #PotentialUnlock, #Mothers, #WashAwayDoubt, #ShabbosPrep, #JewishMothers, #UnlimitedPotential, #MussarLessons ★ Support this podcast ★

In this inspiring wrap-up to Sefer Shemot, Rabbi Aryeh Wolbe focuses on the profound symbolism of the Kiyor (copper laver/washbasin) in Vayakheil (Exodus 38:8), made from the mirrors donated by the Jewish women ("Marot Hatzovot" – mirrors of the legions who gathered at the Tent of Meeting). While Moshe initially recoiled, viewing them as tools of yetzer hara (used for enticement), Hashem commanded their acceptance, declaring these donations more precious than gold or silver because they enabled the continuation of the Jewish people in Egypt. Exhausted slave husbands returned home depleted; wives used the mirrors not merely for vanity, but to reflect back to their husbands their true potential ("Look—you are so much greater than this slavery; you are worthy and capable"), reigniting desire, intimacy, and procreation—thus building "Tzivot Rabot" (vast legions) for the nation's survival.Rabbi Wolbe draws deep Mussar: the mirrors represent washing away self-doubt, limitations, and negative self-perception before divine service (just as Kohanim washed hands). A woman's role (and mother's especially) is to hold up that "mirror" to husbands and children—highlighting strengths, potential, and greatness to elevate them, not criticize. He shares a transformative story of a recovering addict who changed after accidentally seeing his degraded reflection ("This is not you—you're better"), paralleling how mothers (and wives) spotlight virtues to unlock excellence. The episode celebrates mothers' belief as the force behind achievements (e.g., Super Bowl players dedicating victories to Mom) and urges recognizing our limitless G-d-given potential—never self-limit, wash away doubt, and maximize talents._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on March 10, 2026, in Houston, Texas.Released as Podcast on March 11, 2026_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Exodus, #Shemos, #Vayakhel, #Pekudei, #Kiyor, #MirrorsOfTheLegions, #JewishWomen, #PotentialUnlock, #Mothers, #WashAwayDoubt, #ShabbosPrep, #JewishMothers, #UnlimitedPotential, #MussarLessons ★ Support this podcast ★

Menachot 55 : Marc Chipkin : 2026-03-07 Separating terumat ma'aser from longer-lasting produce vs. superior quality produce. Even leftover parts of a minchah offering which are eaten by Kohanim cannot be allowed to become chametz. One is liable separately for each act of the baking process for a minchah baked as chametz.

Chapter 18 details the responsibilities and duties as well as the gifts and privileges of the Kohanim (priests) and the Leviim (Levites). We talk about 24 different "gifts" that must be given to the priests/Levites.In many cases, they are God's representatives, and the only way to fulfill our obligations to God is in fact to offer various items - foodstuffs or livestock - to the priest.

While the first seven days of the Mishkan were a "dry run" where Moshe had to do everything, the eighth day was the start of the actual mission. On this day, the Kohanim were empowered to take ownership of their service. Moshe dressed them only in the Ketonot to initiate their status, leaving the rest to them. However, for Aharon the High Priest, whose service brought the Infinite Light into the Tabernacle, Moshe remained fully involved, dressing him in every garment to ensure the Shechinah found its permanent home. https://www.torahrecordings.com/likutei-sichos/026/016_003

Shabbos 11 Adar

Shabbos 11 Adar

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Learn the daily portion of Rambam's Mishneh Torah, 3 chapters a day, with Rabbi Avraham Zajac, a renowned Talmudic scholar and master teacher.

Parshas Tetzaveh & Purim: The Hidden Splendor In Parshas Tetzaveh, the Torah details the priestly garments of the Kohen Gadol, described as “l'kavod u'l'tifaret” - for dignity and splendor.  This episode explores how the Mishkan, the Kohanim, and the concept of tiferet reveal a powerful truth: holiness is not removed from the physical world — it is revealed through it. As we approach Purim and read the Megillah, we uncover how G-d's presence operates through hidden miracles, woven into natural events. ✨ Splendor is not always loud. Sometimes it is hidden in plain sight.

Friday 10 Adar

Friday 10 Adar

Friday 10 Adar

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Learn the daily portion of Rambam's Mishneh Torah, 3 chapters a day, with Rabbi Avraham Zajac, a renowned Talmudic scholar and master teacher.

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

In this week's episode Rabbi Kohn discusses the priestly garments. He discusses the reasons why it was neccasary for the Kohanim to wear special garments. He looks how these sacred vestments caused the kohanim to be elevated and view themselves as a mesenger for the entire Jewish nation. He also talks about the "Tzitz"(the headplate) that the Kohen Gadol(high priest) wore and what it signified. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/  If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST  Chapters (00:00:00) - Practical Parasha Podcast(00:00:51) - Parshas Tetzavah(00:03:06) - Parsha 4, Kohanim and the Vestments(00:08:43) - The Kohen Gadol(00:15:23) - The Tzitz(00:22:14) - The Ketorah altar

Learn the daily portion of Rambam's Mishneh Torah, 3 chapters a day, with Rabbi Avraham Zajac, a renowned Talmudic scholar and master teacher.

Wednesday 8 Adar

Wednesday 8 Adar

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Learn the daily portion of Rambam's Mishneh Torah, 3 chapters a day, with Rabbi Avraham Zajac, a renowned Talmudic scholar and master teacher.

This class examines whether Kohanim wore Tefillin and Tzitzis during their Temple service. It explores the technical challenges of "interposition" (chatzitzah), the legal status of communal garments, and the profound idea that active Divine service may supersede the need for symbolic reminders. (279 characters) https://www.torahrecordings.com/classes/by_parsha/002_shemos/008_tetzaveh/001

Tuesday 7 Adar

Tuesday 7 Adar

Tuesday 7 Adar

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Learn the daily portion of Rambam's Mishneh Torah, 3 chapters a day, with Rabbi Avraham Zajac, a renowned Talmudic scholar and master teacher.

Monday 6 Adar

The Kohen Gadol, the High Priest, wore eight magnificent garments and lived a life of total devotion, representing the entire nation before God in a way no one else could. Parashat Tesave covers the priestly garments, the consecration of the Kohanim, the twice-daily Tamid lamb offerings brought on behalf of all Israel, and closes with the golden incense altar at the heart of the Tabernacle.

A brief overview and summary of the daily portion of three chapters of Rambam's Mishnah Torah, as an aid to enhance the study and review of the day's Rambam.

Learn the daily portion of Rambam's Mishneh Torah, 3 chapters a day, with Rabbi Avraham Zajac, a renowned Talmudic scholar and master teacher.

In ancient times, Kohanim (priests) and Levi'im (Levites) were responsible for most of the holy work in the Temple in Jerusalem. While their role is now significantly diminished in Jewish life, today's Kohanim and Levites continue to trace their lineage all the way back to Aaron in the Bible. So if you know anyone named Cohen or Levy, they're probably connected to that lineage. It just so happens that some of Israeli music's most recognizable names are members of those tribes - and just for fun, we thought we'd share music by the Cohens and Levys of Israel. And if you're not a Kohen or Levite? Well, then, you're just a plain-old Israelite. We've got you covered there, too - with music by people named 'Israel.' (Original Air Date: February 22, 2026) Full YouTube playlist at https://tinyurl.com/f7cda839 Bring Josh Shron, 'Israel's Soundtrack Storyteller,' to your community, and help spread the joy of Israeli music around the world! Visit https://www.joshshron.com/ Love the show? Please help us grow by becoming a member of MyIsraeliMusic.com: https://myisraelimusic.com/membership

Parshas Yisro - Mamleches Kohanim

Shiur given by Rabbi Ben Zion Bamberger on Mussar Shmooze. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Daf Yomi Menachos 21Episode 2220Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Menachot.21a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:07 The parts of the korbin we do not salt18:26 Eating cooked blood31:19 How much salt to use37:41 Kohanim benefitting from Temple salt01:00:26 Conclusion

The priests, the kohanim, have special rules about their marriages, haircuts, mourning practices, impurity. They can also be disqualified from active service due to a variety of physical disfigurations.Today we attempt to lend some explanation to the unique role and rules of the Kohanim.

When the Torah uses the term "finger" or the term "kohen," it is understood to always mean the right hand. The bias against the left-hand is already understood, but note that the Torah specifies the right-hand on occasion. But there are other occasions when the left-hand was explicitly called for (also as per the Torah) - to the extent that Rabbi Shimon allowed left-handed acceptance of the blood. Going back to the verses, "finger" AND "kohen" is necessary in his estimation. And the mishnah seems not to have included this machloket.

A dispute over whether one is liable for slaughtering a premature guilt-offering outside of the Temple - a very specific case. Also, if what you slaughter isn't fit to be a Temple offering to begin with, for example, than there's no liability. Plus, offerings that were allowed to be brought outside of the courtyard (or, rather, the Tabernacle) because it hadn't yet been established as the sole location for this. Thus, in the wilderness - offerings were made in the Tent of the Meeting, and largely by the class of the first born, rather than the kohanim. At least, until the kohanim were established at the day of establishing the Tabernacle itself. Also, the deaths of Nadav and Avihu, their father's reaction, their uncle's reaction, and what it means to sanctify God in their deaths.

Generally speaking, one should not leave the synagogue until the end of the Tefila. There is a tradition that if a person routinely leaves in the middle of the service, then in the future, after Mashiah comes, he will be told to leave the Bet Ha'mikdash before the end of the prayers. It is especially grievous for a person to leave if he is the tenth man. As we've seen in previous installments, a person who exits during a part of the service that requires a Minyan, leaving behind less than ten men, is subject to the harsh warning of the prophet Yeshayahu, "Ve'ozebeh Hashem Yichlu" – "Those who abandon G-d shall be annihilated" (Yeshayahu 1: 28). Sometimes, however, a person has a pressing need to leave. It goes without saying that in the case of a dire emergency, a person may leave the synagogue during any part of the service even if this results in breaking the Minyan. Thus, for example, it is obvious that if a Hatzalah member gets a call during the Hazara (repetition of the Amida), he should immediately leave and tend to the emergency. However, there are even matters of lesser urgency that allow leaving during the Hazara (or other parts of the service that require a Minyan) even if one is the tenth man. If a person needs to use the restroom, for example, and he cannot restrain himself, then it is permissible for him to leave, even though fewer than ten men will be remaining in the synagogue. If a significant financial loss is at stake – such as if a person must leave early for a vitally important business meeting, or might otherwise lose his job – then according to Rav Shmuel Wosner (1913-1915), one may be lenient and leave to avoid the financial loss. Others disagree. In practice, Rav Yisrael Bitan writes that one may rely on the lenient position if he wishes, but he should preferably remain in the synagogue and trust that "Kol Ha'shome'a Li Eno Mafsid" – one ultimately gains, and does not lose, by obeying Hashem and doing the right thing, and any money lost as a result of remaining in the synagogue will be repaid. There is some discussion among the Poskim regarding a Kohen's hand-washing in preparation for Birkat Kohanim in a situation where only ten men are present in the synagogue. In most synagogues, the Kohanim must exit the sanctuary to access the sink. Should the Kohen do so if only ten men are present, and he would thus leave behind fewer than ten men for a few moments during the Hazara? Some suggested that in such a situation, it is preferable for the Kohen to wash his hands before the Amida in order to avoid the problem. Others, however, disapprove of this solution, as a Kohen ought to wash his hands as close to Birkat Kohanim as possible. Rav Haim Palachi (Turkey, 1788-1868) writes that in such a case, the Hazzan should pause for those few moments when the Kohen is outside the synagogue and only nine men remain. As for the final Halacha, Rav Yisrael Bitan ruled that preferably, water should be brought to the Kohen inside the sanctuary in this situation so he does not need to leave. If this is not feasible, then the Kohen should leave to wash his hands, and the Hazzan should pause, in accordance with Rav Haim Palachi's ruling. If the sink is visible from inside the sanctuary, then the Kohen may leave to wash his hands and rely on the opinion that he counts toward the Minyan since he can still be seen. Whenever one exits the synagogue, it is proper to do slowly, as leaving hurriedly gives the impression that he is eager to finish the prayers and leave.

Generally speaking, one should not leave the synagogue until the end of the Tefila. There is a tradition that if a person routinely leaves in the middle of the service, then in the future, after Mashiah comes, he will be told to leave the Bet Ha'mikdash before the end of the prayers. It is especially grievous for a person to leave if he is the tenth man. As we've seen in previous installments, a person who exits during a part of the service that requires a Minyan, leaving behind less than ten men, is subject to the harsh warning of the prophet Yeshayahu, "Ve'ozebeh Hashem Yichlu" – "Those who abandon G-d shall be annihilated" (Yeshayahu 1: 28). Sometimes, however, a person has a pressing need to leave. It goes without saying that in the case of a dire emergency, a person may leave the synagogue during any part of the service even if this results in breaking the Minyan. Thus, for example, it is obvious that if a Hatzalah member gets a call during the Hazara (repetition of the Amida), he should immediately leave and tend to the emergency. However, there are even matters of lesser urgency that allow leaving during the Hazara (or other parts of the service that require a Minyan) even if one is the tenth man. If a person needs to use the restroom, for example, and he cannot restrain himself, then it is permissible for him to leave, even though fewer than ten men will be remaining in the synagogue. If a significant financial loss is at stake – such as if a person must leave early for a vitally important business meeting, or might otherwise lose his job – then according to Rav Shmuel Wosner (1913-1915), one may be lenient and leave to avoid the financial loss. Others disagree. In practice, Rav Yisrael Bitan writes that one may rely on the lenient position if he wishes, but he should preferably remain in the synagogue and trust that "Kol Ha'shome'a Li Eno Mafsid" – one ultimately gains, and does not lose, by obeying Hashem and doing the right thing, and any money lost as a result of remaining in the synagogue will be repaid. There is some discussion among the Poskim regarding a Kohen's hand-washing in preparation for Birkat Kohanim in a situation where only ten men are present in the synagogue. In most synagogues, the Kohanim must exit the sanctuary to access the sink. Should the Kohen do so if only ten men are present, and he would thus leave behind fewer than ten men for a few moments during the Hazara? Some suggested that in such a situation, it is preferable for the Kohen to wash his hands before the Amida in order to avoid the problem. Others, however, disapprove of this solution, as a Kohen ought to wash his hands as close to Birkat Kohanim as possible. Rav Haim Palachi (Turkey, 1788-1868) writes that in such a case, the Hazzan should pause for those few moments when the Kohen is outside the synagogue and only nine men remain. As for the final Halacha, Rav Yisrael Bitan ruled that preferably, water should be brought to the Kohen inside the sanctuary in this situation so he does not need to leave. If this is not feasible, then the Kohen should leave to wash his hands, and the Hazzan should pause, in accordance with Rav Haim Palachi's ruling. If the sink is visible from inside the sanctuary, then the Kohen may leave to wash his hands and rely on the opinion that he counts toward the Minyan since he can still be seen. Whenever one exits the synagogue, it is proper to do slowly, as leaving hurriedly gives the impression that he is eager to finish the prayers and leave.

Generally speaking, one should not leave the synagogue until the end of the Tefila. There is a tradition that if a person routinely leaves in the middle of the service, then in the future, after Mashiah comes, he will be told to leave the Bet Ha'mikdash before the end of the prayers. It is especially grievous for a person to leave if he is the tenth man. As we've seen in previous installments, a person who exits during a part of the service that requires a Minyan, leaving behind less than ten men, is subject to the harsh warning of the prophet Yeshayahu, "Ve'ozebeh Hashem Yichlu" – "Those who abandon G-d shall be annihilated" (Yeshayahu 1: 28). Sometimes, however, a person has a pressing need to leave. It goes without saying that in the case of a dire emergency, a person may leave the synagogue during any part of the service even if this results in breaking the Minyan. Thus, for example, it is obvious that if a Hatzalah member gets a call during the Hazara (repetition of the Amida), he should immediately leave and tend to the emergency. However, there are even matters of lesser urgency that allow leaving during the Hazara (or other parts of the service that require a Minyan) even if one is the tenth man. If a person needs to use the restroom, for example, and he cannot restrain himself, then it is permissible for him to leave, even though fewer than ten men will be remaining in the synagogue. If a significant financial loss is at stake – such as if a person must leave early for a vitally important business meeting, or might otherwise lose his job – then according to Rav Shmuel Wosner (1913-1915), one may be lenient and leave to avoid the financial loss. Others disagree. In practice, Rav Yisrael Bitan writes that one may rely on the lenient position if he wishes, but he should preferably remain in the synagogue and trust that "Kol Ha'shome'a Li Eno Mafsid" – one ultimately gains, and does not lose, by obeying Hashem and doing the right thing, and any money lost as a result of remaining in the synagogue will be repaid. There is some discussion among the Poskim regarding a Kohen's hand-washing in preparation for Birkat Kohanim in a situation where only ten men are present in the synagogue. In most synagogues, the Kohanim must exit the sanctuary to access the sink. Should the Kohen do so if only ten men are present, and he would thus leave behind fewer than ten men for a few moments during the Hazara? Some suggested that in such a situation, it is preferable for the Kohen to wash his hands before the Amida in order to avoid the problem. Others, however, disapprove of this solution, as a Kohen ought to wash his hands as close to Birkat Kohanim as possible. Rav Haim Palachi (Turkey, 1788-1868) writes that in such a case, the Hazzan should pause for those few moments when the Kohen is outside the synagogue and only nine men remain. As for the final Halacha, Rav Yisrael Bitan ruled that preferably, water should be brought to the Kohen inside the sanctuary in this situation so he does not need to leave. If this is not feasible, then the Kohen should leave to wash his hands, and the Hazzan should pause, in accordance with Rav Haim Palachi's ruling. If the sink is visible from inside the sanctuary, then the Kohen may leave to wash his hands and rely on the opinion that he counts toward the Minyan since he can still be seen. Whenever one exits the synagogue, it is proper to do slowly, as leaving hurriedly gives the impression that he is eager to finish the prayers and leave.

On kohanim who weren't eligible to eat from the sacrificial meats - beginning with a t'vul yom, one who has immersed in the mikveh for purity, but the sun has not yet set, so he isn't pure yet, for the purposes of eating from the offerings. [What's What: Mishmarot] Plus, the question of a "ba'al mum" - the degree to which even the "blemished" kohen is still a kohen in many important and privileged ways. Also, a kohen who is in acute mourning - and therefore cannot serve in the Temple at that time, but still may (or may not?) partake of the foods that were eaten by the kohanim. For example, sacrificial meats. And the Pesach offering in contrast to them... He still has to be purified by the time of eating, but there are stringencies in place with regard to these foods.

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

Certain portions of the prayer service – specifically, those that fall under the category of "Debarim She'bi'kdusha" (literally, "matters involving sanctity") – must be recited in the presence of a Minyan. If ten men are not present, these prayers may not be recited. These include Nakdishach, Kaddish, Barechu, and the repetition of the Amida. We find different sources for this Halacha – one in the Talmud Babli (Babylonian Talmud), and another in the Talmud Yerushalmi (Jerusalem Talmud). Both sources are based on the Torah's command in the Book of Vayikra (22:32), "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be declared sacred amidst the Children of Israel." The Talmud Babli notes that the word "Toch" ("amidst") appears also in a different verse – in the story of Korah, when G-d instructed Moshe and Aharon to move away "Mi'toch Ha'eda Ha'zot" – "from amidst this evil congregation" (Bamidbar 16:21). The common word "Toch" establishes a connection between these two verses ("Gezera Shava"). Now the word "Eda" in the second verse appears also in the story of the spies, in which G-d refers to the ten evil spies as "Eda Ha'ra'a Ha'zot" ("this evil congregation" – Bamidbar 14:27) – indicating that the word "Eda" refers specifically to a group of ten people. By extension, then, the command "Ve'nikdashti Be'toch Beneh Yisrael" means that G-d shall be declared sacred among a gathering of ten Jews. Hence, portions of the prayer service which involve declaring the sanctity of Hashem require the presence of a Minyan. Strikingly, it emerges that the source of this Halacha is a group of ten sinners – and not just any sinners, but the ten spies who presented a false, negative report about the Land of Israel, leading the people to reject the land and decide to return to Egypt. Hacham Baruch Ben-Haim would say that the Gemara's inference teaches that all Jews count for a Minyan, regardless of their religious level. The fact that the source of the very concept of Minyan is ten sinful men shows that we do not judge people when they come into the synagogue to determine whether or not they should be counted toward a Minyan. Any Jew who comes and wishes to pray is warmly welcomed, and counted. The Talmud Yerushalmi cites a different source – the Torah's description of Yosef's brothers arriving in Egypt to purchase grain: "Li'shbor Be'toch Ha'ba'im" ("To purchase among those who came" – Bereshit 42:5). There were ten brothers, and thus the word "Be'toch" is associated with the number 10. It thus follows that "Ve'nikdashti Be'toch Beneh Yisrael" refers to a minimum quorum of ten. The Sefer Ha'eshkol (Rav Abraham of Narbonne, 12 th century) offers a third source of this requirement, citing the verse in Tehillim (68:27), "Be'makhelot Barechu Et Hashem" – "Bless G-d in assemblies." The word "Makhelot" stems from the word "Kahal," which refers to a group of ten people. The likely reason underlying this Halacha is the Gemara's teaching in Masechet Sanhedrin (39a) that the Shechina resides in a place where ten or more Jews are assembled. Certain portions of the prayer service are particularly sacred and thus require the Shechina's presence, and so they are recited only when at least ten Jews are in attendance. The portions of the service requiring a Minyan are, as mentioned, referred to as "Debarim She'bi'kdusha," a term which literally denotes "sacred" prayers. If we look at the different sections of the Tefila requiring a Minyan, we find that the common denominator is that they are all interactive. For example, in Nakdishach, Kaddish and Barechu, the congregation responds to the declaration of the Hazan (or, in the case of the mourners' Kaddish, to the mourners). Likewise, the congregation answers "Amen" to the blessings recited by the Hazan during the repetition of the Amida. Also included in this category is Birkat Kohanim, where the congregation listens attentively to the blessing pronounced by the Kohanim and answers "Amen." We may thus conclude that "Debarim She'bi'kdusha" refers to portions of the service that are interactive, and this lends them a uniquely sacred quality. Rav Haim Vital (1543-1620), in Sha'ar Ha'kavanot, writes that the requirement of a Minyan constitutes a Torah law, as evidenced by the fact that the Gemara, as mentioned, infers this Halacha from verses in the Torah. Most Rishonim, however, regarded the Gemara's inference as an "Asmachta" – a subtle allusion in the Biblical text to a law introduced later by the Sages.

In this chapter we speak about the "Miluim" - a seven day inauguration of the Mishkan and the Kohanim.And we ask why Channuka is 8 days.

Chanukah is central to our Jewish Calendar and way of life, but there are many unanswered questions: Why celebrate defeat? What was the real role of Kohanim during the Second Temple? Why was this Yomtov chosen to reflect the ultimate ideal ? Tracing the story from Alexander the Great and Shimon HaTzaddik through the corruption of the Second Temple and the rise of Hellenism, the podcast redefines the central idea of Chanukah - the only festival established by the Sages post-prophecy Connecting the ancient clash of civilizations to the battles which echo down through Russia, America and Eretz Yisrael; It defines Who is a Jew.   Timestamps [0:00:00] Introduction to Greek Exile and Historical Context [0:01:07] Podcast Dedication and Welcome [0:02:05] Setting Up the Hanukkah Discussion [0:04:13] Questioning the Purpose of Hanukkah Celebration [0:14:44] Historical Prequel: Alexander the Great and Shimon HaTzadik [0:22:49] Corruption of the Priesthood [0:26:38] Empire Dynamics After Alexander [0:31:05] Jewish Attraction to Greek Culture [0:40:41] The Spiritual Victory of Hanukkah [0:49:26] Comparing Purim and Hanukkah [0:50:44] Conclusion and Podcast Wrap-up