Podcasts about kohanim

There are certain sections from the Torah that some communities have the custom of reciting each day. These include the verses in Parashat Ki-Tisa that speak of the Kiyor (the faucet in the Bet Ha'mikdash from which the Kohanim would wash); the verses in Parashat Sav that speak of the Terumat Ha'deshen (the daily removal of ashes from the top of the altar); and the verses in Parashat Tesaveh and Parashat Ki-Tisa that speak of the Ketoret (incense offering). Sephardic custom, however, following the teachings of the Arizal, is not to recite these sections from the Torah as part of the daily prayer service. Although we recite the verses of the Tamid (the daily sacrifice in the Bet Ha'mikdash), and the section from the Gemara that discusses the Ketoret, we do not recite this section. (In some communities, the Kohanim read the section of the Kiyor each day.) Many have the custom to recite the text called "Perek Shira" each day. This text speaks about the praises that the various animals sing to Hashem. Some women, in particular, recite a portion of Perek Shira each day, completing it over the course of the week, whereas others recite the entire text every day. The Sages teach that "Kol Ha'osek Be'Perek Shira" – "whoever involves himself in Perek Shira" – is guaranteed a share in the world to come, and will succeed in remembering the Torah that he studies. Notably, the Sages speak not of someone who "recites" Perek Shira, but rather of someone who "involves himself" in this text. To reap the benefits offered by Perek Shira, it does not suffice to simply mouth the words. One must understand what he is saying and reflect on the fact that even the animals give praise to Hashem – showing us that we, who recognize Hashem's greatness and kindness far more than the animals, certainly have the obligation to constantly give praise to G-d.

The Advantage of Rabbi Yishmael's Bracha.Source Sheet: https://drive.google.com/file/d/1hTsCWvyIs0mBQ5D2y5P7KTOdHvCRLf7A/view?usp=share_link

The Gemara explores the halakhic distinction between finding a needle embedded within the wall of the beit hakosot (reticulum) versus inside the liver. In the liver, the orientation of the needle indicates its trajectory, allowing the Sages to determine whether it caused a disqualifying perforation. Conversely, in the beit hakosot, the orientation is inconclusive, as the movement of food within the stomach could have pushed the needle out. When a perforation is discovered, it may be uncertain whether the puncture occurred before or after the shechita (ritual slaughter). The Sages present differing opinions regarding whether it can be assumed to have happened after the shechita in order to permit the animal. Rabbi Yishmael and Rabbi Akiva dispute two unrelated matters: the status of certain fats (chelev) on the stomach as either permitted or forbidden, and the interpretation of the phrase "and I will bless them" in Birkat Kohanim (the Priestly Blessing)—specifically, whether God's blessing is directed toward the Kohanim or toward the Jewish people. The Gemara delineates which internal fats are sticky enough to serve as an effective seal over a tear, preventing it from rendering the animal a treifa. In this context, the Sages evaluate whether to rule leniently based on the overarching principle that the Torah has compassion for the financial resources of the Jewish people.

Two of the important figures in Korah's brazen uprising against Moshe were two brothers named Datan and Abiram. Interestingly, we are not told what it is that they were fighting for. Korah himself, as Rashi brings, resented the fact that his cousin was chosen over him for a prestigious leadership role (head of one of the three families of Leviyim). The 250 men who joined Korah vied for the privilege of serving as Kohanim in the Mishkan. Datan and Abiram, however, simply ridiculed Moshe. In the message they delivered to him, they accused Moshe of taking them out of Egypt – which they described as "a long flowing with milk and honey" – to die in the wilderness. But they did not say what it is that they want from him. These men had a long history with Moshe. The Sages teach us that they were the men who disobeyed Moshe's instructions regarding the manna – leaving manna over to the next morning, and going out to collect on Shabbat – and they were the ones who advocated for returning to Egypt after hearing the spies' frightening report about the nations in Eretz Yisrael. In truth, their history with Moshe goes back even earlier – to the period of bondage in Egypt. The Midrash teaches that when Moshe saw an Egyptian taskmaster beating a member of Beneh Yisrael – that was Datan. And the next day, when Moshe saw two members of Beneh Yisrael fighting – those were Datan and Abiram. Moshe saved Datan's life when he was being beaten by the Egyptian, and he then saved Abiram when he was being beaten by Datan. Yet, instead of expressing gratitude to Moshe, they betrayed him, reporting him to Pharaoh. One of the commentaries explains why they harbored such ill-will toward Moshe. The Midrash relates that the Egyptian who was beating Datan had a relationship with Datan's wife. Moshe knew of this through Ru'ah Ha'kodesh (prophetic insight). Datan and Abiram did not want this information spread, and so they first tried having Moshe killed, by reporting him to Pharaoh. When Moshe returned to Egypt many years later as the nation's leader, Datan and Abiram repeatedly disobeyed Moshe and rejected his authority, so that if he ever mentioned anything about their secret, it would not be taken seriously. This is why they seized every opportunity to oppose and ridicule Moshe – and this is why they joined Korah's uprising. Remarkably, however, even after Datan and Abiram joined Korah in his uprising against Moshe's authority, Moshe still did not give up. The Torah tells (16:12) that Moshe sent them a message, inviting them for a meeting. According to some commentators, Moshe delivered this message because he still believed that they could repent. Even after all Datan and Abiram had done wrong, despite their pattern of defiance and contempt for him – Moshe still held out hope, he still believed in their capacity for goodness. The reason, as some have explained, is that Moshe never forgot the good that Datan and Abiram once did. Back in Egypt, Datan and Abiram served as Shoterim – foremen appointed by the Egyptian taskmasters to oversee the work done by the Israelite slaves. If the slaves did not complete their quota of work, then the Shoterim would be beaten. Datan and Abiram, as sinful as they were, took the beatings rather than deal harshly with their fellow Jews. They allowed themselves to suffer the consequences of the slaves' failure to complete their quota of work. Moshe did not allow Datan and Abiram's repeated misdeeds and even personal attacks to overshadow the good that they did. He recognized their capacity for goodness – even after they challenged and defied him several times. It was only here in Parashat Korah, when they rejected his "olive branch," when they refused to even speak with him, that he despaired. This is a crucial message for parents and educators. Too often, parents and teachers see the child's misbehavior and failures, but not the child's achievements and successes. This is a mistake. While certainly standards must be enforced, it is imperative that children know that all the good they do is recognized, appreciated and respected. In today's day and age, especially, children face unprecedented spiritual challenges. The lures and distractions of today's world make it so difficult for youngsters to do the right thing, to remain religiously committed, and to succeed academically. Every success, every mitzvah , everything that youngsters do right must be enthusiastically celebrated. Whatever mistakes children make do not erase the good that they do. The more encouragement they receive, the more motivated they will be to continue working and struggling to achieve despite the challenges that they face.

The Gemara explores the halakhic distinction between finding a needle embedded within the wall of the beit hakosot (reticulum) versus inside the liver. In the liver, the orientation of the needle indicates its trajectory, allowing the Sages to determine whether it caused a disqualifying perforation. Conversely, in the beit hakosot, the orientation is inconclusive, as the movement of food within the stomach could have pushed the needle out. When a perforation is discovered, it may be uncertain whether the puncture occurred before or after the shechita (ritual slaughter). The Sages present differing opinions regarding whether it can be assumed to have happened after the shechita in order to permit the animal. Rabbi Yishmael and Rabbi Akiva dispute two unrelated matters: the status of certain fats (chelev) on the stomach as either permitted or forbidden, and the interpretation of the phrase "and I will bless them" in Birkat Kohanim (the Priestly Blessing)—specifically, whether God's blessing is directed toward the Kohanim or toward the Jewish people. The Gemara delineates which internal fats are sticky enough to serve as an effective seal over a tear, preventing it from rendering the animal a treifa. In this context, the Sages evaluate whether to rule leniently based on the overarching principle that the Torah has compassion for the financial resources of the Jewish people.

After Korach's rebellion, Hashem caused Aharon's staff to blossom with almonds as a sign of his chosen role. This class explores why almonds were chosen, revealing their symbolism of swift and direct blessings, especially through the Kohanim's blessing. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/005_korach/015

In Parshas Korach, the Torah discusses the laws of firstborn offerings, stating they are holy and belong to the Kohanim. Rashi explains the comparison to the peace offerings, noting that firstborn offerings are eaten by Kohanim and their families for two days and one night. https://www.torahrecordings.com/likutei-sichos/023/006_003

After we recite in the morning the section of the Ketoret and the passage of "Abayeh Hava Mesader," we recite a very special prayer – Ana Be'cho'ah. This prayer was composed by one of the great Tanna'im – Rabbi Nehunya Ben Ha'kaneh, whom the Hida (Rav Haim Yosef David Azulai, 1724-1806) describes as one of the earliest Kabbalists, preceding even Rabbi Shimon Bar Yohai. The Ana Be'cho'ah prayer is so significant that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and many others write that if a person arrives late to Shaharit, and needs to skip the introductory portions of the prayer service, he should not skip Ana Be'cho'ah. This prayer consists of seven lines, each of which with six letters, for a total of 42 letters, and these 42 letters spell the special 42-letter Name of Hashem. This Name is the "elevator," the Name associated with rising to the upper worlds. It is critically important to recite Ana Be'cho'ah as part of our introduction to Shaharit because it elevates us to the heavens so we can present our Tefilot to G-d. By the time we recite the Amida, we want to be standing before the Heavenly Throne, so we can speak directly to the Almighty. The recitation of Ana Be'cho'ah elevates us to the higher spheres so we can speak to Hashem while standing in front of His Throne. It is proper to recite this Tefila slowly and to take note of the first letters of the words. This Name is alluded to also in the first paragraph of Shema, which consists of 42 words (from "Ve'ahabta" through "U'bi'sh'arecha"), corresponding to the 42 letters of this Name. For this reason, some Siddurim feature the letters of this divine Name alongside the words of this paragraph of Shema. Another allusion to this Name is found in Kaddish – specifically, in the phrase "Ve'yishtabah Ve'yitpa'ar Ve'yitromam Ve'yitnaseh Ve'yit'hadar Ve'yit'aleh Ve'yit'halal," which consists of seven words that each contains six letters, for a total of 42. Some have the custom to recite Ana Be'cho'ah each night before going to sleep. The soul departs and rises to the heavens when one sleeps, and so it is appropriate to recite this prayer which, as mentioned, is associated with elevation and ascent. Likewise, it is customary to recite Ana Be'cho'ah at funerals, Heaven forbid, as the coffin is being taken for burial, and the soul is ready to rise to the heavens. In some communities, Ana Be'cho'ah is recited before Lecha Dodi on Friday night, as we elevate ourselves to the higher plane of Shabbat. Likewise, many recite this prayer after counting the Omer, as the Omer counting is intended to elevate us in preparation for Matan Torah on Shabuot. The custom to read Ana Be'cho'ah following the recitation of "Abayeh Hava Mesader" was taught by the Arizal, as brought in Sha'ar Ha'kavanot. This is cited by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century), by contrast, writes that it is better to recite Ana Be'cho'ah later, just before Baruch She'amar. He explains that the world was created with the power of this 42-letter Name, and so it is appropriate to allude to this Name just before reciting "Baruch She'amar Ve'haya Ha'olam," when we give praise to Hashem who created the world. However, we follow the Arizal's teaching, that Ana Be'cho'ah should be recited after the section of "Abayeh Hava Mesader." One possible explanation for the Arizal's custom is that the section of "Abayeh Hava Mesader," which lists the various Abodot (services) performed daily in the Bet Ha'mikdash, omits Birkat Kohaim (the priestly blessing), which was recited each day in the Bet Ha'mikdash. In the Bet Ha'mikdash, the Kohanim reciting Birkat Kohanim would use the Shem Ha'meforash – the divine Name that is normally forbidden to utter, and according to some, this was the 42-letter Name. Perhaps, then, we add Ana Be'cho'ah – which is associated with this Name – after the section of "Abayeh Hava Mesader" to allude to the daily recitation of Birkat Kohanim in the Bet Ha'mikdash. The Ana Be'cho'ah prayer concludes with the pronouncement of "Baruch Shem Kebod Malchuto Le'olam Va'ed," giving praise to the exalted Name of G-d, which this prayer expresses.

a question regarding the different types of crowns.we understand there is a crown for the Kohanim and a crown for the descendants of King David, but there is also the crown of the Torah. How does one merit receiving the crown of the Torah, and is it available to everyone or only to a specific family?Just as the crowns of priesthood and kingship are inherent to the essence of those who hold them, a Jew's essence is fundamentally connected with the Torah. I would appreciate your insights on this connection and the path to attaining this crown.

This class explores the differences between Kohanim and Leviim regarding their gifts and roles, focusing on how Kohanim receive their portion directly from Hashem while Leviim receive tithes as compensation for service. The Rebbe analyzes scriptural language, Rashi, and Rambam to clarify these distinctions. https://www.torahrecordings.com/likutei-sichos/028/009_003

a question regarding the different types of crowns.we understand there is a crown for the Kohanim and a crown for the descendants of King David, but there is also the crown of the Torah. How does one merit receiving the crown of the Torah, and is it available to everyone or only to a specific family?Just as the crowns of priesthood and kingship are inherent to the essence of those who hold them, a Jew's essence is fundamentally connected with the Torah. I would appreciate your insights on this connection and the path to attaining this crown.

How Do We Know Today's Kohanim Are Real Kohanim?

Kohanim and Leviim: Distinctions in Gifts and Divine ServiceThis class explores the differences between Kohanim and Leviim regarding their gifts and roles, focusing on how Kohanim receive their portion directly from Hashem while Leviim receive tithes as compensation for service. The Rebbe analyzes scriptural language, Rashi, and Rambam to clarify these distinctions.

The Kohanim, The Levi'im

The Kohanim, The Levi'im

Parasht Behaalotcha. Deference between kohanim and Leviem by Rabbi Benjamin Lavian

Pausing to Hear Birkat Kohanim When in the Middle of Amidah by Rabbi Avi Harari

It is customary to sit during the recitation of the Korbanot – despite the fact that the Kohanim were required to stand while performing the service in the Bet Ha'mikdash. Some Poskim required one to stand during the recitation of the section of the Korbanot, since it is recited in lieu of the offering of the sacrifices, and the service in the Bet Ha'mikdash would be invalid if it was performed seated. Common practice, however, does not follow this opinion. It is documented that the great Rabbis of Jerusalem several generations ago would sit during this recitation. Rav Haim Palachi (Turkey, 1788-1868), in his work Lev Haim, inferred from earlier sources that although it is accepted to sit during the recitation of Korbanot, it is commendable to stand. However, if everyone in the synagogue is seated, and the person would clearly stand out if he made a point of standing up, then he should not stand, as this would constitute Yuhara (a display of arrogance). If the person is widely recognized as an especially righteous individual, and it would be expected for him to follow Halachic stringencies, then he may stand. Likewise, if a person's standing would not necessarily be perceived as the observance of a stringency, then this would not constitute Yuhara and he may stand if he wishes. It goes without saying that if one prays privately, or after the congregation completed the public prayer service, and he wishes to follow this stringency, he certainly may.

​1)      I would like to host some non-Jews on Shabbos, 2nd day of Shovuos. May our non-Jewish chef cook for them on Friday, 1st day of Shovuos? [1]2)      My tenant left some children home unattended. The 10-year-old decided to cook something, then forgot to turn off the heat. Due to smoke coming out of the windows the fire brigade was alerted, and they broke down the front door of the home. Thankfully everyone is safe, but who has to pay for the repair to the door? [2]3)      After early Maariv I realized that I hadn't davened Mincha. What should I do now? [3]4)      An elder Chosid lived in a Jewish but modern-orthodox district. The Rebbe requested he organize a Friday night minyan bizmano. Why? “Jews who aren't keeping Shabbos, instead of violating 27 hours, will violate only 26 hours”. Let's check this out: [4]5)      I have a choice: Maariv early with a minyan, or bizmanoalone. Which is preferable? [5]6)      When using boiled eggs to make into a salad, do I need check for blood-spots?[6]7)      Why is lighting candles early on Erev Shovuos not compromising Sefiroh? [7]8)      May I sell kosher non-mevushal wine to Jews who are not Shomer-Shabbos at all?[8]9)      Which name do we write in a kesubah for one who doesn't have a Jewish father? [9]10)  We have a Kohen who is married to a divorced woman. He doesn't duchen. But does he need to leave the room before the Chazan proclaims “Kohanim”?[10]11)  When gathering the Tzitzis for Shema, are we compromising their Mitzva?[11]To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] אסור לבשל לנכריביו"ט (שוע"ר ר"ס תקיב). ע"י נכרי, אולי שבות דשבות, אך איןכאן צורך מצוה. לכן גם העירוב תבשילין אינו מתיר.  [2] מכבי-אש לא חייבים לשלםמה שהזיקו בכדי להציל חיים (פסקי המשפט סי' שפ, א). השוכר-הדייר פטור, אפילו אםהיה נחשב פשיעה, כי אין דין שמירה בקרקעות. פרט אם עשו חוזה בתחלת השכירות שהדיירחייב להחזיר הדירה כפי שקיבל אותה (שם סי' שמ, ז).[3] מבואר בשוע"ר סי' קחסי"ג עפ"ד המג"א שם סק"י. ומשמע קצת שי"ל שעדיין נחשבתתפלתו שיתפלל עתה כתפלת מנחה.  [4] בשוע"ר סי' רסגסי"ט מבואר: א) רוב הקהל – שאינם באים לביהכ"נ – אינם נמשכים אחר המיעוט[שקבלו שבת מוקדם]; ב) בית-כנסת מאוחר אינו נמשך אחר רוב בתי-כנסיות המקדימים; ג)יחיד שבביתו נמשך אחר רוב העיר, לא אחר בית-כנסת שלו. ע"כ. אבל המחצית השקל(שם כ"ד) סבור שנגרר אחר ביכ"נ שהוא רגיל בו. י"ל בכוונת כ"קשכל שאינם באים לביכ"נ נמשכים הם למנין חב"ד המאוחר.[5] חידושי הש"ס של הצמחצדק א, ג.[6] ראה יו"ד סי' סוס"ח. וראה ס' הכשרות פרק יג אות כה.[7] מבואר בשוע"רר"ס תצד. וראה נתיבים בשדה השליחות פ"ג הע' 18.[8] בשו"ת ציץ אליעזר(ח"ח סי' יז-יח) מביא מכמה פוסקים שזה שמח"ש בפרהסיא דינו כעובדע"ז, לא נאמר לגבי מגעו ביין.[9] בס' כתובה כהלכתה(פ"ו סי"א) ג' שיטות: א) שם הפרטי לחוד; ב) שם האם; ג) שם אבי האם. [אךמ"ש בהע' יז על מי שאביו יצא לתרבות רעה, שקראו אותו ע"ש אבי אביו –לענ"ד שאני התם כי הוא באמת מתייחס לאבי-אביו. משא"כ בנדו"ד] לעניןעלי' לתורה – ראה דברינו בנתיבים בשדה השליחות ח"ב פ"ה אות יד. ושאניקריאת התורה מכתובה וגט, כי לא יקראוהו לתורה: "פלוני בן אבי אמופלוני". משא"כ בסדור כתובה וגט, שנעשה בידי יודעי טיב קידושין וגיטין.[10]בשוע"ר סי' קכח סוס"ה כתב שהפסול לנשיאת כפים שלא מחמת פגם יצא מביתהכנסת. אבל במשנ"ב ס"ק יב כתב שאין צריכים לצאת.[11]במדרש אגור משווה קיבוץ גליות מד'כנפות הארץ למצות ציצית בד' כנפות הבגד. בקיבוץ גליות תסתיים מצות ציצית שלהקב"ה.​

Harav Dovid Rosenbaum analyzes the machlokes between the Biur Halacha and Emek Brocho regarding Bal Tosif in Birkas Kohanim, and explains a unique shita of the Sefer Charedim.

Numerous reasons have been given for the time-honored, cherished custom to eat dairy foods on Shabuot. One of the lesser-known explanations is that offered by the Rama (Rav Moshe Isserles, Poland, 1530-1572), in his glosses to the Shulhan Aruch (Orah Haim 494). Interestingly enough, the custom the Rama describes is to eat a dairy meal followed by a meat meal. As Halacha forbids using the same loaf of bread for a dairy meal and a meat meal, eating these two meals necessitates the use of two separate loaves. These two loaves, the Rama writes, commemorate the special Shabuot sacrifice, which, as the Torah commands in the Book of Vayikra ( 23:17), consisted of two loaves of bread, and was thus named Korban Sheteh Ha'lehem (the "two-breads sacrifice"). We might wonder why, according to the Rama, no such commemoration is made for a similar sacrifice brought on the second day of Pesach. The Korban Ha'omer was offered from the newly-harvested barley on the 16 th of Nissan, and it paralleled the Korban Sheteh Ha'lehem brought on Shabuot. The Mishna (Menahot 68b) teaches that each of these two sacrifices functioned as a "Matir" – meaning, it made something permissible. The Korban Ha'omer made it permissible to eat from the newly-harvested crops, and the Korban Sheteh Ha'lehem made it permissible to offer Menahot (grain offerings) in the Bet Ha'mikdash from the newly-harvested crop. Meaning, although it was permissible to eat from the new grain after the offering of the Korban Ha'omer on the 16 th of Nissan, it remained forbidden to bring a meal-offering in the Temple from the new grain until the Korban Sheteh Ha'lehem was brought on Shabuot. Seemingly, if – as the Rama writes – we make a commemoration on Shabuot for the Korban Sheteh Ha'lehem, then we should also make a commemoration on the second day of Pesach for the Korban Ha'omer. Why don't we? The answer lies is a fundamental distinction between these two sacrifices. This distinction is expressed in a comment by the Sefat Emet (Rav Yehuda Aryeh Leib of Ger, Poland, 1847-1905) discussing a situation where, for whatever reason, the Korban Sheteh Ha'lehem was not brought on Shabuot. When it comes to the Korban Ha'omer on Pesach, the Sages inferred from a verse that the new grain becomes permissible for consumption after the 16 th of Nissan even if the sacrifice was not offered. Although the sacrifice is what permits the new grain, if there was no sacrifice, the grain becomes permissible after that day. One might have thought that since no such textual inference was made in regard to the Korban Sheteh Ha'lehem, the new grain remains forbidden for use with Menahot if this sacrifice is not offered. (This is, indeed, the view taken by the Minhat Hinuch, Siman 307.) The Sefat Emet, however, writes that this is not so. He explains that the Torah does not actually forbid using the new grain for sacrifices before the offering of the Korban Sheteh Ha'lehem. Rather, it requires that the Korban Sheteh Ha'lehem must be the first sacrifice brought from the new crop. This sacrifice is called a "Minha Hadasha" – "a new grain offering," because it was the first grain offering prepared with the newly-harvested wheat. This is the only reason why sacrifices may not be brought from the new crop before Shabuot – because the special Shabuot offering must be the first sacrifice brought from the new grain. Naturally, then, if – for whatever reason – this sacrifice was not brought, sacrifices may nevertheless be brought from the new crop after Shavuot. This understanding of the Korban Sheteh Ha'lehem points to a fundamental distinction between this sacrifice and the Korban Ha'omer on Pesach. The Korban Sheteh Ha'lehem is not actually a "Matir." Its function is not to permit wheat for use with sacrifices. It is offered as part of the celebration of Shabuot, which is called "Yom Ha'bikkurim" (Bamidbar 28:26) – the day of the new produce, when the first portion of newly-harvested wheat is brought as a sacrifice. The Korban Ha'omer, by contrast, is not inherently linked to Pesach. It happens to coincide with Pesach, but it has nothing inherently to do with this holiday. The Torah commanded offering this sacrifice on the 16 th of Nissan to permit eating the new crop, but this offering is not part of the observance of Pesach. This is seen clearly in the Rambam's rulings regarding the distribution of these sacrifices among the Kohanim. Generally speaking, the portions of a sacrifice given to the Kohanim were distributed only among the Kohanim who were "on duty" when the sacrifice was offered. However, the special Yom Tov sacrifices were distributed among any Kohen who wanted a portion, even if the Yom Tov was not during his "shift." In Hilchot Temidin U'musafin, the Rambam writes that the Korban Ha'omer was treated like a regular sacrifice – given only to the Kohanim who were "on duty" that day – but the Korban Sheteh Ha'lehem was distributed among all the Kohanim, as it is a Yom Tov sacrifice. This clearly shows that the Korban Sheteh Ha'lehem is part of the celebration of Shabuot, whereas the Korban Ha'omer is not part of the celebration of Pesach. This easily explains why, according to the Rama, we make a commemoration of the Korban Sheteh Ha'lehem on Shabuot, but make no similar commemoration of the Korban Ha'omer on Pesach. Since the Korban Sheteh Ha'lehem was an integral part of the Yom Tob of Shabuot in the times of the Bet Ha'mikdash, it warrants a commemoration now, when we cannot offer the sacrifice. The Korban Ha'omer, by contrast, was not an integral part of the Pesach celebration, and so it does not warrant a commemoration nowadays.

In Parashat Naso, the Torah discusses the laws of the Kohanim, emphasizing their unique role and spiritual elevation. The Rebbe examines the blessing of the Kohanim and its lessons for all Jews, highlighting individual responsibility in fulfilling one's life's mission with dignity and holiness. https://www.torahrecordings.com/likutei-sichos/004/003

The Rebbe analyzes the duties and garments of the Kohanim, particularly discussing Korach's challenge. He explores the deeper significance of these garments, focusing on their purpose to channel holiness and divine service. The discussion leads into a broader insight on maintaining holiness even outside the Temple. https://www.torahrecordings.com/likutei-sichos/018/007_004

This sicha explores the sanctity of the Kohanim and Leviim's service, highlighting Korach's mistaken claim that all Jews could fulfill these roles. The Rebbe explains why only specific individuals are chosen for certain tasks, emphasizing the unique spiritual capabilities of each role within Torah law. https://www.torahrecordings.com/likutei-sichos/018/007_001

התוכן השנה מתקיים הכנס בר"ח סיון, שנק' בתורה "חודש השלישי". וכמו שמודגש בגמ' [שבת פח] בקשר למ"ת: "דיהב אוריאן תליתאי [תנ"ך] לעם תליתאי [כהנים לויים וישראלים] על ידי תליתאי [משה] . . בירחא תליתאי". היינו שענין נתינת התורה קשורה עם מספר שלישי דוקא. והלימוד וההוראה: במצב של "אחד" אין מקום למחלוקת. במצב של "שנים" ישנה אפשרות לפירוד ומחלוקת. התפקיד של ה"שלישי" הוא לפעול שה"שנים" לא רק שלא תהי' מחלוקת ביניהם אלא יתאחדו למציאות אחת – "שלישי". אלא שלכאורה מצב של "אחד", שאין מקום לכתחילה להיפך האחדות, עדיף על "שלישי"? אלא זוהי כל כוונת ירידת הנשמה "מאיגרא רמה", מעולם האחדות, ל"בירא עמיקתא", מקום של "שנים" וריבוי, עם השליחות שהיהודי – בכח התורה – יפעול שם וביניהם אחדות – מצב "שלישי" [המשך יבוא]ב' חלקים משיחת יום א' פ' נשא, ר"ח סיון ה'תשל"ט – בעת הקאָנווענשאָן של נשי ובנות חב"ד ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-05-2026 Synopsis This year's convention is taking place on Rosh Chodesh Sivan, which the Torah calls “the third month.” Regarding the Giving of the Torah, the Gemara [Shabbos 88] emphasizes that “He gave the threefold Torah [the Tanach] to the threefold people [Kohanim, Levi'im, and Yisraelim] through the third one [Moshe]…in the third month.” The lesson from the focus on the number three is as follows: When there is only one entity, there is no room for disagreement, which becomes possible when there are two. The role of the third entity is to not only remove any conflict from the two, but to turn them into a single being. Although it might seem that number one (where there is no possibility of dispute in the first place) is preferable to the number three, this is the whole purpose of the soul's descent “from a high rooftop” (from a world of oneness) to a “deep pit” (a world of multiplicity): for the Jew, through the power of the Torah, to bring true unity (“the third”) to the world. (To be continued.)2 excerpts from sichah of Sunday, parashas Naso, Rosh Chodesh Sivan 5739 – to N'shei U'Bnos Chabad For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-05-2026 לזכות אסתר בת שיינא שתחי' ליום ההולדת שלה ר"ח סיוןלשנת ברכה והצלחה, ואריכות ימים ושנים טובות*לזכות נתן בן דבורה לאה שי' גורארי' ליום ההולדת שלו ר"ח סיון - לשנת ברכה והצלחה‏, ואריכות ימים ושנים טובות

Rabbi Aryeh Wolbe of TORCH in Houston explores Parshas Shemini, focusing on the inauguration of the Mishkan (Tabernacle) and the tragic death of Nadav and Avihu, sons of Aaron, who offered an “alien fire” not commanded by God. Their deaths highlight the severe consequences of deviating from Hashem's precise instructions, yet Aaron's silent acceptance demonstrates profound trust and submission to divine judgment. Immediately afterward, God commands Aaron and the Kohanim not to enter the Temple service while intoxicated with wine, so they can clearly distinguish between sacred and profane, pure and impure.Rabbi Wolbe extends this lesson beyond the Kohanim: Torah teachers and rabbis are also forbidden from teaching while drunk, as intoxication blurs the ability to transmit God's message accurately. Studying and teaching Torah is a direct line of communication between heaven and earth, just like the Temple service. He stresses returning to basics—prayer as heartfelt communication with God, blessings as rabbinic tools built on biblical foundations, and the importance of clarity in halacha rather than adding unnecessary stringencies or blurring lines (e.g., kosher “cheeseburger” innovations or acapella music during the Omer).The episode encourages practical clarity in Jewish life: don't drive to shul on Shabbos (a biblical prohibition outweighs the rabbinic ideal of minyan), build communities around synagogues and Mikvaot, and avoid confusion in observance. Rabbi Wolbe reminds listeners that Torah study connects us directly to God's will, urging us to pursue it with a clear mind and heart for a meaningful Shabbos._____________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 May 1, 2026, in Houston, Texas.Released as Podcast on May 7, 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, #Leviticus, #Shemini, #NadavAvihu, #Clarity, #Drunk, #Intoxication ★ Support this podcast ★

Rabbi Aryeh Wolbe of TORCH in Houston explores Parshas Shemini, focusing on the inauguration of the Mishkan (Tabernacle) and the tragic death of Nadav and Avihu, sons of Aaron, who offered an “alien fire” not commanded by God. Their deaths highlight the severe consequences of deviating from Hashem's precise instructions, yet Aaron's silent acceptance demonstrates profound trust and submission to divine judgment. Immediately afterward, God commands Aaron and the Kohanim not to enter the Temple service while intoxicated with wine, so they can clearly distinguish between sacred and profane, pure and impure.Rabbi Wolbe extends this lesson beyond the Kohanim: Torah teachers and rabbis are also forbidden from teaching while drunk, as intoxication blurs the ability to transmit God's message accurately. Studying and teaching Torah is a direct line of communication between heaven and earth, just like the Temple service. He stresses returning to basics—prayer as heartfelt communication with God, blessings as rabbinic tools built on biblical foundations, and the importance of clarity in halacha rather than adding unnecessary stringencies or blurring lines (e.g., kosher “cheeseburger” innovations or acapella music during the Omer).The episode encourages practical clarity in Jewish life: don't drive to shul on Shabbos (a biblical prohibition outweighs the rabbinic ideal of minyan), build communities around synagogues and Mikvaot, and avoid confusion in observance. Rabbi Wolbe reminds listeners that Torah study connects us directly to God's will, urging us to pursue it with a clear mind and heart for a meaningful Shabbos._____________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 May 1, 2026, in Houston, Texas.Released as Podcast on May 7, 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, #Leviticus, #Shemini, #NadavAvihu, #Clarity, #Drunk, #Intoxication ★ Support this podcast ★

התוכן בשיעור רמב"ם היומי – כותב הרמב"ם: "איזהו כהן מיוחס (שיכול לאכול אפי' תרומה של תורה וכיו"ב) – כל שהעידו לו שני עדים שהוא כהן בן פלוני הכהן בן פלוני הכהן, עד איש שאינו צריך בדיקה, הווא הכהן ששימש על גבי המזבח .. אין בודקין מן המזבח ולמעלה". ומזה לימוד נפלא אודות מעלתם של ישראל: המושג ד"כהן ששימש על גבי המזבח" שייך גם לאחרי החורבן, שהרי "תפלות כנגד תמידין תקנום", וע"י כאו"א מישראל (לא רק כהן), שהרי כאו"א מישראל אם חסר לו משהו יש לו ציווי להתפלל להקב"ה. ואפי' נשים מתפללות בשם ומלכות עפ"י ציווי התורה. וזהו מ"ש הרמב"ם: כאו"א מישראל, יהי' מי שיהי', מכיון ששייך למצות התפלה, ה"ה בבחי' "כהן ששימש ע"ג המזבח" ומשמש לפני ממה"מ הקב"ה, ובמילא "אין צריך בדיקה"! וענין זה מודגש ביותר בזמן הגלות, ובפרט בעקבתא דמשיחא, שאז ה"אמונה פשוטה" אצל כאו"א מישראל היא בתוקף גדול.משיחת ט"ו תמוז ה'תשמ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=06-05-2026 Synopsis Todays' Rambam states: “Who is a Kohen whose lineage is established? Anyone concerning whom two witnesses testify that he is a Kohen, the son of so-and-so the Kohen, the son of so-and-so extending back until a Kohen who served on the Mizbeach…We do not investigate [a Kohen's lineage] beyond the Mizbeach.” The concept of a “Kohen who served upon the Mizbeach” applies even after the destruction of the Beis Hamikdash, because “Tefillos were instituted in place of the daily offerings,” and every Jew is fit and commanded to daven to Hashem, even non-Kohanim, and even women. This is the meaning of the Rambam's statement: By virtue of tefillah, every Jew, whoever he may be, now has the status of a “Kohen who served upon the Mizbeach,” and therefore, “requires no investigation.” This idea is particularly emphasized in the time of exile, and particularly in the time of Ikvesa d'Meshicha, when the simple faith of every Jew is at its greatest force.Excerpt from sichah of 15 Tammuz 5745 For a transcript in English of the Sicha: https://thedailysicha.com/?date=06-05-2026 לע"נ הרב לוי יצחק ע"ה בן – יבלח"ט – הרב חיים צבי שי' וואלאסאוו

The Midrash at the beginning of Parashat Emor quotes the pasuk in Tehillim: יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת . The Midrash explains that in the months of Nisan and Tishrei, the day and night are equal. In the summer, the day borrows hours from the night, and in the winter, the night borrows from the day, until over the course of the year they balance out perfectly. The mefarshim ask: what does this have to do with Parashat Emor, and what is the message of this Midrash? The Tehillot Maharitz explains that every individual in Klal Yisrael has a different role. Although there are many mitzvot that apply only to Kohanim and Levi'im, כל ישראל ערבים זה לזה —we are all responsible for one another. They serve on behalf of us, and we serve on behalf of them. When we understand that we are all one unit, forming Hashem's army of servants, we can truly love one another and remove jealousy from our hearts. The Or HaChaim explains that when Moshe Rabbeinu was told to instruct the Kohanim about their unique mitzvot, one might have thought this would be difficult for him. Originally, Moshe was meant to be the Kohen, but because he hesitated at the burning bush to accept the role of leadership, the kehuna was given to Aharon instead. And we know there was no one who loved mitzvot more than Moshe Rabbeinu. It would seem that hearing about all the additional mitzvot given to the Kohanim could have caused him pain. For this, the Midrash gives its answer. Just as the day and night borrow from each other without resentment, knowing that together they create a perfect balance, so too Klal Yisrael. Some are Kohanim, some Levi'im, some are wealthy, some are poor—but when each person fulfills his role, together we form a perfect nation serving Hashem. Imagine a team competing in a contest, where each correct answer helps the entire team win. If one member answers many questions correctly, his teammates are not jealous—they are thrilled, because his success is their success. That is how we must feel about one another. We are all on the same team, serving the same Hashem. When one person excels, it elevates all of us. The Gemara at the end of Masechet Menachot tells of a tragic case where one brother became jealous of the other for being appointed Kohen Gadol, to the point that he wanted to kill him. Had he understood that they were on the same team, serving the same Hashem, such jealousy could never have existed. Hashem assigns each person a different role, and one who fulfills his mission receives his full reward—just like anyone else who fulfills theirs. It is not a competition. Hashem has enough to give everyone. At Yetziat Mitzrayim, while the Jewish people were busy collecting gold and silver, Moshe Rabbeinu was occupied with bringing the bones of Yosef. On this, the pasuk says: חכם לב יקח מצוות . Moshe was called wise because he chose mitzvot over wealth, and that lesson has inspired generations. All the merit of that inspiration belongs to him. In fact, if Moshe had been a Kohen, he would not have been able to become tameh to carry Yosef's bones. It was specifically this act that led to the great miracle of Keriat Yam Suf. What seemed like a limitation for Moshe became the greatest opportunity. There is never a reason to be jealous of what someone else has, does, or achieves. Hashem gives each person exactly the opportunities needed to fulfill his unique mission. The more we rejoice in another person's success, the more we align ourselves with Hashem's plan and become better servants of Him.

Parshas Emor: Choosing To Stay What do you do when something doesn't make sense, walk away or lean in? This week's Parsha meets Pesach Sheni, the day that proves a second chance is always possible. From the laws of the Kohanim to a powerful and unsettling incident at the Parsha's close, we uncover a core truth: distance doesn't begin with failure, it begins when we choose to disengage. If you're searching for purpose, resilience, and how to grow through uncertainty, this episode reframes how you respond when things feel unclear. ✨ The path forward begins when you refuse to walk away.

Subscribe to the newsletter at http://tinyurl.com/RJDSpotify.Parashat Emor centers on the idea of sacred responsibility, exploring what it means for certain individuals to live with heightened expectations in service of something greater. It examines the role of the Kohanim as figures set apart—not for privilege, but for discipline—tasked with embodying a more intense form of holiness that reflects the broader aspiration of the entire people.Rabbi Dweck has held rabbinic leadership roles in the US and the UK. He is the Rosh Bet Midrash of TheHabura.com and the Rabbi Levy Chair of Jewish Wisdom at the London School of Jewish Studies.For more, check out rabbijosephdweck.com.Instagram: https://instagram.com/rabbidweckTikTok: https://www.tiktok.com/@rabbidweckYoutube: https://www.youtube.com/c/RabbiJosephDweck

Perhaps the special regulations in the haftorah (which caused so much controversy in the Talmud) are a reward for those kohanim who stayed loyal to the Torah at a time when others (kohanim and regular Jews) went off the derech

Parshas Emor contains a staggering 56 mitzvos, nearly all of them relating to either to the Kohanim, the priests, or to the Festivals, and the parsha ends with a very unusual episode that happened at Sinai. – – – – – – – – – – – – – – – – – – – […]

Parshas Emor contains a staggering 56 mitzvos, nearly all of them relating to either to the Kohanim, the priests, or to the Festivals, and the parsha ends with a very unusual episode that happened at Sinai.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Rashi in Vayikra 10:17 deduces from the passuk that the kohanim eating a korban chatas brings atonement to the person who brings the korban. Why should this be?

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Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

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On today's page, Menachot 73, the Talmud outlines a strict protocol for the Kohanim: the meal offering must be divided equally, and no priest can trade his portion for another. While this prevents the Temple from becoming a marketplace of transactions, it also reveals a profound understanding of human psychology. By ensuring everyone partakes in the exact same experience, the rabbis created a "soulful community" that protected against isolation. How can the simple act of sharing an experience—whether a meal or a moment—fundamentally change how we feel? Listen and find out.