Podcasts about kohanim

Taanis 26b: Birkas Kohanim - Mincha on Taaneisim

Sefer Bamidbar | Behaalotekha | The Consecration Ceremony of the Leviim, by Rav Ezra Bick What is the difference between the "purification" of the Leviim and the "sanctification" of the Kohanim?

Rabbi Pinchas Allouche, head Rabbi at Congregation Beth Tefillah in Scottsdale, and the host of the Rabbi Allouche podcast, joins Seth for the full hour to talk about this week's Torah portion, coming from the book of Numbers, the giving and receiving of charity, the Kohanim priestly blessing, and more!Hello, I'm Rabbi Pinchas Allouche and welcome to another episode where we will be exploring a different idea from the Torah.  Join me, as we illuminate our modern world with ancient lessons from the Torah. If you enjoy this show, please show your support by subscribing to the podcast, and I hope you'll give us a 5-star rating, as it does so much to help grow this community. I welcome your feedback on this episode or any of the other podcasts at RabbiAllouchePodcast@gmail.com. Also, if you want to learn more, join me on Facebook and Youtube. 

Rabbi Pinchas Allouche, head Rabbi at Congregation Beth Tefillah in Scottsdale, and the host of the Rabbi Allouche podcast, joins Seth for the full hour to talk about this week's Torah portion, coming from the book of Numbers, the giving and receiving of charity, the Kohanim priestly blessing, and more!See omnystudio.com/listener for privacy information.

The Condition for Birkas Kohanim to be Chal (Naso 5785)

Remazim and segolut of Birkat kohanim סגולות ברכת כהנים by Rabbi Benjamin Lavian

The day immediately following Pesach, Shavuot or Sukkot is referred to as "Isru Chag" and is observed as a quasi-festival. Some people make a point of wearing their Shabbat clothing and conducting a special festive meal on Isru Chag. Rabbi Chayim Palachi (Turkey, 1788-1868), in his work Mo'ed Le'kol Chai (8:43), writes that Isru Chag Shavuot is a particularly significant day, more so than Isru Chag Pesach and Sukkot, and must therefore be observed with special festivity. He goes so far as to assert that Isru Chag Shavuot is of such importance that in principle it should warrant "Issur Melacha" – a prohibition against work similar to Shabbat and Yom Tov. In practice, of course, Halacha permits Melacha on Isru Chag Shavuot, but it nevertheless should be observed as a festive day, even more so than Isru Chag of the other festivals. There is a debate among the authorities as to when we resume the recitation of Tachanun during Sivan. We of course omit Tachanun on the first of Sivan, in honor of Rosh Chodesh, as well as on the second day of Sivan, which is when God declared that we will become "a kingdom of Kohanim and a sacred nation" (Shemot 19:6). The next three days – the third, fourth and fifth of Sivan – are known as the "Yemei Hagbala," the days of preparation for the giving of the Torah, a festive period in which we omit Tachanun. We do not recite Tachanun on Shavuot – the sixth and seventh of Sivan – or on Isru Chag Shavuot, the eighth of Sivan. During the times of the Mikdash, those who were unable to bring their sacrifices on the day of Shavuot itself – which in Israel is celebrated only on the sixth of Sivan - were allowed to do so during the six days following Shavuot, through the twelfth of Sivan. In commemoration, we omit Tachanun during this period, as well. According to some authorities, however, since in the Diaspora Shavuot is observed on both the sixth and seventh of Sivan, we begin the six-day period on the eighth of Sivan, rather than the seventh, and thus Tachanun is omitted on the thirteenth, as well. For the Syrian Jewish community, this debate bears no practice relevance, as Syrian Jews in any event observe the thirteenth of Sivan as a quasi-festival to celebrate the "Musan" miracle when the Jews of Halab were saved from a planned pogrom. Syrian communities therefore omit Tachanun on the thirteenth of Sivan regardless of the aforementioned debate. Many other communities, however, have the practice to resume the recitation of Tachanun on the thirteenth of Sivan. Later in this chapter in Mo'ed Le'kol Chai (Halacha 48), Rav Chayim Palachi writes that on the fifteenth of Sivan, it is proper for the Chazan to read aloud after the morning service Yaakov's blessing to Yehuda (Bereishit 49:8-12) and Parashat Ve'zot Ha'beracha. Reading these sections on this day, he writes, has the capacity to hasten the arrival of the final redemption. Summary: Isru Chag Shavuot (the day following Shavuot) must be observed as a festive day, even more so that the day following other festivals. Tachanun is omitted from Rosh Chodesh Sivan through the twelfth or thirteenth of Sivan, depending on communal custom. It is proper on the fifteenth of Sivan for the Chazan to read after the morning prayer Yaakov's blessing to Yehuda and Parashat Ve'zot Ha'beracha.

The Torah was given in a pattern of threes —a recurring theme that carries deep meaning. The Talmud teaches: the Torah (which itself has three parts—Torah, Nevi'im, Ketuvim) was given to a people divided into three groups (Kohanim, Levi'im, Yisraelim), through the third child of Amram (Moshe), in the third month (Sivan), on the third day (after three days of preparation). Why so many "threes"? The answer reflects the essence of Torah and mitzvot. The Bnei Yissaschar explains that every mitzvah is made up of three components: Action – physically performing the mitzvah. Speech – reciting a beracha, or saying the source verse. Thought – having kavana (intent) and awareness of why we're doing the mitzvah. This three-part formula also aligns with: The body : lower body (action), chest/lungs (speech), head (thought). The soul : nefesh (action), ruach (speech), neshama (thought). Spiritual development : ibur (embryo—action), yenika (nursing—speech), mochin (intellect—thought). Shabuot also commemorates the three stages of Jewish growth: Yetzias Mitzrayim – physical birth (action). Marah – first exposure to Torah laws (speech). Matan Torah – full spiritual maturity (thought and understanding). Even creation itself reflects Torah's structure. On the third day of creation , two Torah-like principles emerged: The grass obeyed a Torah-style kal vachomer and chose to grow "according to its kind," though not explicitly commanded—showing initiative in following Torah logic. The trees , however, failed to follow a potential hekesh (a Torah logic tool), producing fruit without making their trunks edible as commanded. Because of this, grass is honored in our synagogues on Shabuot with greenery—but trees are not included , as per the Vilna Gaon, who also rejected their use due to Christian associations. And finally, it was Moshe Rabbenu who made the famous hekesh —a Torah principle—on his own, delaying the giving of the Torah from the 6th of Sivan to the 7th so that the three-day preparation would be complete. In the Diaspora, where we keep two days of Yom Tov, the second day of Shabuot actually aligns with the true day of Matan Torah ! Summary: Shabuot celebrates a Torah of "threes"—a reflection of how we must serve Hashem with action, speech, and thought; body, soul, and spirit. From creation to redemption to revelation, the pattern of three teaches us how to elevate our lives and deepen our connection to Torah.

התוכן עה"פ [בשני דפ' במדבר] והלויים יחנו סביב למשכן העדות ולא יהי' קצף על עדת בנ"י וגו'", מפרש"י: "אם תעשו כמצותי לא יהי' קצף, ואם לאו, שיכנסו זרים בעבודתם זו, יהי' קצף, כמו שמצינו במעשה קרח כי יצא הקצף וגו'". וצ"ל: 1) מה קשה בפשש"מ? 2) הרי "מכלל לאו אתה שומע לאו", ומדוע צריך לפרט "ואם לאו, שיכנסו זרים בעבודתם זו"? 3) למה צריך הראי' מ"מעשה קרח"? והביאור: בפסוק שלפנ"ז כתוב "והזר הקרב יומת", וקשה: מהו ענין ה"קצף" שמוסיף בפסוק זה? והיו יכולים לפרש, דמ"ש "יומת" קאי על זר שנכנס בפועל, אבל אם זר לא נכנס בפועל, ורק לא התקיים מ"ש בפסוק זה, שהלויים לא שמרו מסביב למשכן (שנתנו האפשריות שזר יכנס), אז (לא יהי' "יומת", רק) "יהי' קצף". וזהו מה שרש"י שולל ומפרט "ואם לאו, שיכנסו זרים בעבודתם זו", רק אז יהי' "קצף", נוסף על ענין ה"מיתה" שבפסוק שלפנ"ז. ומוכיח זאת מ"מעשה קרח" שנאמר שם "יצא הקצף": 1) שלא הי' ענין הקצף עד הקטרת הקטורת ע"י הזרים בפועל (אף שהפסקת השמירה על המשכן ע"י הלויים היתה לפנ"ז כשהתאספו אצל קרח). 2) שנוסף על ענין ה"מיתה" אצל ה-250 איש, הי' גם "קצף" כללי וכו'. [המשך יבוא]ד חלקים משיחת מוצש"ק פ' במדבר, מבה"ח וער"ח סיון ה'תשל"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=26-05-2025 Synopsis On the verse [in sheini of parashas Bamidbar] “And the Levi'im must encamp around the Mishkan of Testimony, so that there will be no wrath against the community of the Jewish people,” Rashi explains: “If you do as I have commanded, there will be no wrath; but if not, and laypersons venture into this service of theirs, there will be wrath, as we find in the incident of Korach, ‘for wrath has gone forth….'” A number of questions arise: (1) What is difficult here in the plain meaning of the verse? (2) We know that “From a negative statement you can infer a positive statement” – so why is it necessary to spell out that “but if not, and laypersons venture into their service of theirs…”? (3) Why does Rashi need to bring a proof from the “incident of Korach”? The explanation is as follows: A previous verse states, “any layperson who approaches will be put to death”; therefore, the question is why this verse adds this idea of “wrath”? A possible explanation would be that the earlier verse, which mentions the death penalty, applies when a layperson actually enters, whereas this verse teaches that if the Levi'im failed to guard the Mishkan as required (creating the possibility for layperson to enter), but no layperson actually entered, then (there would be no death penalty but) there would be “wrath.” But Rashi negates this explanation by saying, “but if not, and laypersons venture into this service of theirs” – only then will there be “wrath” (in addition to the death penalty mentioned in the earlier verse). Rashi proves this from the incident of Korach, where it says, “for wrath has gone forth,” indicating that (1) there was no wrath until the non-Kohanim actually offered the ketores (even though the Levi'im had already ceased guarding the Mishkan earlier, when they joined with Korach); and (2) in addition to the punishment of death upon the 250 men, there was also a general “wrath” etc. [To be continued.]4 excerpts from sichah of Motzaei Shabbos parashas Bamidbar, Erev Rosh Chodesh Sivan 5739 For a transcript in English of the Sicha: https://thedailysicha.com/?date=26-05-2025

In this soulful conversation, Rabbi Amichai Cohen speaks with Eli, a modern-day Kohen, about the deep inner meaning of the Kehunah—the ancient priestly lineage of Israel. Together, they explore what it means to serve as a spiritual healer, hold space with humility, and live in alignment with the divine flow of Shalom. From temple service to modern trauma work, from mystical texts to raw human experience, this episode is a journey into the heart of sacred service and what it means to be a vessel for healing in today's world.00:00 – Introduction: How Eli and Rabbi Amichai connected through the idea of priesthood03:15 – What is the Kehunah? Beyond the Temple rituals07:40 – The Kohen's role as a healer and peacekeeper12:05 – Why Kohanim didn't receive land—and how that builds trust16:45 – Ego, entitlement, and the dangers of spiritual power20:30 – Understanding Shalom as dynamic balance, not static peace26:10 – The inner heretic: healing begins with radical honesty31:20 – Tefillah as modern Avodah: the service of the heart38:45 – Birkat Kohanim and the symbolism of Samech and circular flow42:15 – Personal healing as the path to collective redemption48:00 – Final blessing: bringing Mashiach through service, not just prayer

Chof-Zayin Iyar (20:08)

halacha

It is standard medical procedure for expectant mothers to undergo periodic ultrasound examinations, during which the physicians see the fetus so it can be carefully examined to ensure it is developing properly. During this examination, the doctor can easily identify the fetus' gender, and doctors generally pass on this information to the parents. The question arises whether it is proper, from a Torah perspective, for the parents to learn the fetus' gender during pregnancy. The Torah commands, "Tamim Tiheyeh Im Hashem Elokecha" ("You shall be innocent with Hashem your G-d" – Debarim 18:13), which is understood as an obligation not to concern ourselves with the future, to conduct ourselves the way we see fit, placing our trust in Hashem, without trying to access information about the future. Does finding out a fetus' gender violate this principle? We do not find any clear-cut basis in Halachic literature to forbid such a practice, and it would appear that learning a fetus' gender does not indicate a lack of faith in G-d or an inappropriate attempt to access information about the future. There is, however, one interesting passage in the Midrash which perhaps leads us to discourage this practice. The Midrash (Kohelet Rabba) lists several pieces of information which G-d withheld from human beings. For example, nobody knows when he will leave this world, and, quite obviously, G-d arranged this intentionally so that we will always conduct ourselves properly, rather than wait and repent shortly before we die. As we do not know when we will leave this world, we have no choice but to approach every day as potentially our last, and conduct ourselves accordingly. The Midrash also includes in this list the thoughts of other people. G-d does not empower us to read other people's minds, because if people could access each other's thoughts, the world would be overrun by animosity. The Midrash lists a fetus' gender as one of the pieces of information which G-d withholds from us. No reason is given, but we can reasonably assume that if the Midrash includes a fetus' gender in this list, there must be a valuable reason for this information to be denied to us. Perhaps, if the mother was hoping for one gender, then knowing that the infant is the other gender could cause her distress, which might be detrimental to the child. Or, perhaps to the contrary, knowing the gender during pregnancy diminishes from the excitement when the baby is born. In any event, the Midrash clearly indicates that it is for our benefit that G-d conceals from parents their child's gender during pregnancy. While this Midrash certainly does not suffice to establish a Halachic prohibition against finding out a fetus' gender, it would seem that this is something which should be discouraged, unless there is a particular reason to obtain this information. In some situations, the parents need to know ahead of time whether a Berit Mila must be arranged, and there might be circumstances where for purposes of Shalom Bayit (harmony between husband and wife) this information is valuable. When such a need arises, it is certainly acceptable to be told the gender, as this does not violate any Halachic prohibition. We should add that if the father is a Kohen, there might actually be value in the parents' finding out the fetus' gender. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) addresses the question of whether a woman who is married to a Kohen may come in contact with Tum'at Met (the impurity generated by a human corpse) during pregnancy, such as by visiting a cemetery or entering a home where a corpse is present. All male Kohanim, including infants, are included in the prohibition which forbids Kohanim from coming in contact with Tum'at Met, and the question thus arises as to whether a pregnant wife of a Kohen should avoid Tum'at Met, in case she gives birth. The Mishna Berura rules that this is permissible, because it is a situation of "Sefek Sefeka" – where two uncertainties are involved. First, it is uncertain whether the fetus is a boy, who is forbidden from coming in contact with Tum'at Met, or a girl, who is not forbidden. Second, it is possible that the infant will be stillborn, Heaven forbid, in which case, of course, there is no prohibition. On this basis, the Mishna Berura permits the pregnant wife of a Kohen to go to a place where there is a human corpse. However, in a situation where Halacha permits something because of a "Sefek Sefeka," if it becomes possible to resolve one of the uncertainties, there is an obligation to do. Therefore, in the case of a wife of a Kohen who is pregnant, there is value in determining the gender in order to resolve the first uncertainty. Then, if she is carrying a boy, she would be required to avoid exposure to Tum'at Met, and if it is a girl, this would not be necessary. It should be noted that the Magen Abraham (Rav Abraham Gombiner, 1633-1683) maintained that the pregnant woman in any event would be permitted to go to a place where there is Tum'at Met, because the prohibition does not apply in such a case. Therefore, in consideration of this opinion, we would not go so far as to require a Kohen's pregnant wife to determine the child's gender. (Parenthetically, we should note that a Kohen's wife is certainly allowed to go to a hospital to deliver the child, despite the high probability that there is a human corpse in the hospital, because this is a situation of Pikua'h Nefesh – a potentially life-threatening circumstance. Additionally, the spread of Tum'a from one room to another and one floor to another in the hospital likely occurs only Mi'de'rabbanan (on the level of Rabbinic enactment), such that there is greater room for leniency.) Summary: There is no Halachic prohibition against finding out a fetus' gender during pregnancy, though it is preferable not to, unless there is a particular need, or if not knowing could compromise Shalom Bayit. If the father is a Kohen, it might, according to some opinions, be preferable to find out the gender, so that the mother will avoid places of Tum'at Met if it's a boy, and will not have to avoid such places if it is a girl. If the couple does not know the gender, the woman is nevertheless allowed to visit places where there is Tum'at Met.

In this episode we are joined by R' Yitzy Tanner who shares with us a responsum of the Beis Dovid (no. 71) about Kohanim - or any Jewish male - serving in their country's armed forces. We also learn about the author, Rav Zev Wolf Leiter zt"l, who was a local rabbi in Pittsburgh, but who earned an international reputation.

This parasha speaks of the restrictions for Kohanim (priests of Israel) in terms of the prohibition to come in contact with dead bodies, the prohibitions on marriage with certain women, and the restrictions on which kohanim can perform the Temple Service. There are a lot of restrictions. In this episode we discuss restriction as boundary and why they are so important in our lives.

The famous second Mishna of Pirkeh Abot teaches that the world stands on three "pillars": Torah, Aboda (service of G-d), and Gemilut Hasadim (dispensing kindness). These three "pillars" are embodied by our three patriarchs – Abraham, Yishak and Yaakob. Abraham was the paragon of kindness, devoting his life to helping others. Even after undergoing Berit Mila at an advanced age, he sat outside in the scorching heat looking for people who needed hospitality. He spared no efforts in seeking to help any person who required assistance. Yishak, who was placed on an altar and nearly sacrificed, represents the highest standards of "Aboda," serving Hashem, living one's life in complete subservience to the Almighty and being prepared to make whatever sacrifices He demands. Finally, Yaakob Abinu embodies the quality of diligent Torah study, having spent the first decades of his life fully immersed in Torah learning. In light of this parallel, it seems that the Mishna's list of three "pillars" is presented out of order. We would have perhaps expected the Mishna to list the "pillars" in the order of the three Abot (patriarchs) – beginning with Hesed, followed by Aboda, and culminating with Torah, corresponding to the order of the Abot – Abraham, Yishak and Yaakob. The answer, perhaps, is that the Mishna wanted to emphasize that we need to learn Torah in order to achieve the other two pillars. Without Torah knowledge, we will not have the information we need to serve Hashem. A person who does not learn Torah will decide on his own how to pray, and how to perform Misvot. He will just make up his service of Hashem. We need to learn Torah in order to know how to perform "Aboda," how to serve Hashem in the right way. This is true also of Hesed. We might think that Hesed is instinctive and intuitive, that we can figure out on our own when and how to help other people. But this, too, is mistaken. The Torah guides us not only with regard to our service of Hashem, but also with regard to Hesed, explaining to us the right way to help people. We need to learn what our responsibilities and obligations are, when we are supposed to help, and what kind of help we are to offer. We find an example in the beginning of Parashat Emor, where the Torah presents a series of laws relevant to the Kohanim. A Kohen is not permitted to come in contact with a dead body, except in the case of the death of an immediate family member. Of course, we know that tending to the burial of the deceased is a precious Misva. But without learning Torah, we would not have known that for a Kohen, this is actually a sin, unless he is dealing with the remains of a family member. Moreover, a Kohen Gadol is not permitted to come in contact with a dead body even in the case of a deceased family member – but he is allowed, and even required, to tend to the burial of a Met Misva, a body that has nobody else to bury it. This is just one example of how we need the Torah to give us the guidelines of when and how to perform kindness. Torah knowledge is indispensable for living a life of Aboda and of Hesed. The "pillar" of Torah is therefore mentioned by the Mishna first – because without it, we can never reach the other two "pillars."

EMOR: Wealthy Rabbi | STUMP THE RABBI (231)https://youtu.be/POI3u7pGHuU Parashat Emor discusses the different qualification required for the Kohen Gadol. While having Wisdom and Strength are easily understood, many become confused when they hear that he also must be Wealthy. It's even more confusing when you hear that its the obligation of the other Kohanim to make him the Wealthiest on day one. This touches on the topic of the Rabbi's and Scholars of today and in past history, which were also very wealthy. The secrets behind all of this are profound, and perhaps will unravel some insights that can help each person understand the role of money in the world. This will be followed by live questions from the audience that will touch many interesting topics. Enjoy, Learn, Share and Be Holy.

In this week's episode Rabbi Kohn discusses the benefits of suffering. Although we pray that we should not suffer we must realize the many benefits of being in a challenging situation. We see from the commandment of the Thanksgiving offering  the proper prospective we need to develop. He also takes a lesson from the Parsha on how in life we are always getting closer or further from G-D> There is no middle ground. 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/    Chapters (00:00:00) - Parshas Emor(00:00:50) - Parshas Amor(00:02:52) - The Special Mitzvos of the Kohanim(00:06:32) - There's No Middle Ground in Service of God(00:10:24) - The Torah's Commandment Regarding A Thanksgiving Offerment(00:20:26) - The Day of Lagba Omer

EMOR: Wealthy Rabbi | STUMP THE RABBI (231)https://youtu.be/POI3u7pGHuU Parashat Emor discusses the different qualification required for the Kohen Gadol. While having Wisdom and Strength are easily understood, many become confused when they hear that he also must be Wealthy. It's even more confusing when you hear that its the obligation of the other Kohanim to make him the Wealthiest on day one. This touches on the topic of the Rabbi's and Scholars of today and in past history, which were also very wealthy. The secrets behind all of this are profound, and perhaps will unravel some insights that can help each person understand the role of money in the world. This will be followed by live questions from the audience that will touch many interesting topics. Enjoy, Learn, Share and Be Holy.

Shevuot 14 : Marc Chipkin : 2025-05-15 From which animal do the Kohanim receive atonement on Yom Kippur? Definition of forgetfulness in the interim. Someone who didn't know the size of impurity caused by a sheretz or the borders of the Temple.

In this week's episode Rabbi Kohn discusses how the Torah tells us to look at our mentors. How we need to recognize that ultimately it is G-D that makes us holy and that our effort is needed to get to our full potential. He also speaks about the mitzvah of kiddush Hashem(Sanctifying the name of G-D). Suscribe 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/ Chapters (00:00:00) - Parshas Emor M. Cohen(00:00:46) - Parshas Emur(00:02:52) - The Laws of the Kohanim and the Kohen Gado(00:13:06) - The Need for Spiritual Makers(00:16:52) - Kiddush Hashem and Chill Hashem(00:22:09) - Kiddush Hashem and Chil Hashem

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 to TORCH: 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!– – – – – – – – – – – – – – – – – – – – – –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 ★

Who were the priests? We've learned that they were from the family line of Aaron and they were from the tribe of Levi. We're going to learn more about their roles and the seriousness of what they were required to do. Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

The Rebbe expresses hope for continued health improvement, noting the special spiritual potential of this time between Pesach and Shavuot for healing. He shares uplifting teachings about the holiness of the Jewish body and the future elevation of Leviim and Kohanim, concluding with blessings for recovery and good news. https://www.torahrecordings.com/rebbe/igroskodesh/015/009/5418

The custom of the Sepharadim is to conduct the Birkat Kohanim service during the Shaharit prayer as usual in the house of an Abel (mourner) during the seven days of mourning. However, if the Abel himself is a Kohen, he should not recite Birkat Kohanim. He should instead leave the room at that point in the service, and not participate in the Beracha. If no Kohanim are present in the house of the Abel, or if the community follows the custom not to recite Birkat Kohanim in a house of mourning, then the Hazan recites the passage, "Elokenu V'Elokeh Abotenu Barechenu Ba'beracha Ha'meshuleshet…" in place of Birkat Kohanim. If a mourner who is a Kohen prays in the synagogue on Shabbat during the seven-day mourning period, then he should leave the synagogue at the time of Birkat Kohanim, rather than participate with the other Kohanim. However, if there are no other Kohanim present in the synagogue, then he should recite Birkat Kohanim. In such a case, refraining from reciting Birkat Kohanim would make a public spectacle of the Abel's status of mourning. On Shabbat it is forbidden for a mourner to observe "Abelut Be'farhesya" – public expressions of mourning, and he should therefore recite Birkat Kohanim in the synagogue on Shabbat if no other Kohanim are present. If there are other Kohanim, however, then his non-participation is not readily noticeable, and he should therefore not take part in the Beracha. A Kohen who is a mourner resumes his regular participation in Birkat Kohanim immediately after the seven-day mourning period. No distinction is made in this regard between mourning for parents and mourning for other relatives; in either instance, he resumes his participation in Birkat Kohanim upon the completion of the seven days. Summary: The custom among Sepharadim is to recite Birkat Kohanim in a house of mourning, but if the mourner is a Kohen he should leave the room and not recite Birkat Kohanim. On Shabbat during the seven days of mourning, a mourner who is a Kohen does not recite Birkat Kohanim unless there are no other Kohanim in the synagogue. The mourner resumes his participation in Birkat Kohanim immediately after the seven days.

We've learned about the special role of the Tribe of Levi, and on Foundations today we're going to learn about a particular family line from the Levites and what their special roles were. The Kohanim, otherwise known as the priests.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

Ezra makes Aliyah with an entourage of approximately 10,00 people. This group consists of Kohanim (priests), Leviin, Israelites, and Netinim - a non-Jewish group who were adjunct to the Temple. Ezra brings teachers. He brings silver and gild and sacrifices. This is an Aliyah that seeks to boost Jerusalem's central institution, it seeks to bolster Jerusalem numerically, financially, spiritually and to raise the morale of the returnees.

התוכן הפתילות של "אור בית השואבה" נעשו דוקא "מבלאי מכנסי כהנים ומהמייניהן (אבנט)". הביאור עפ"י חסידות יובן עפ"י הידוע גודל חומר הענין דשמירת אות ברית קודש, ושבזה תלוי' ביאת המשיח וכו'. ענינו של אבנט הוא "שלא יהא לבו רואה את הערוה", ועל ידו נעשים גם המכנסים – בגדי קודש. וזוהי ההוראה ש"מבלאי כהנים ומהמייניהן מהן היו מפקיעין ובהן היו מדליקין" – שהאבנט, ו(ע"י – )המכנסים, צריכים להשאר במעמד ומצב של קדושה עד שגם מה"מכנסים" יוכלו לעשות פתילות שמאירים אור בביהמ"ק! וזהו המענה למתאוננים שאינם מצליחים בלימודם ובתפלתם – שכאשר ה"מכנסים" וה"אבנט" אינם כדבעי אין פלא למה לא נדלק האור; חומר איסור זה מובא בחסידות רק בקיצור, כי שיטת החסידות היא לעסוק בענינים של אור, אבל צריכים לדעת חומר הדבר, ולתקן א"ז ע"י עשיית התשובה. ומהעצות לזה – זהירות בטבילת עזרא וברית הלשון, ושלילת מרה שחורה מזה (ע"י היסת הדעת).א' השיחות דהתוועדות שמחת בית השואבה ה'תשי"ד ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=01-05-2025 Synopsis The wicks used to light up the Beis Hashoevah were made specifically "From the worn trousers of the Kohanim and their belts." The explanation according to Chassidus can be understood from the importance of shemiras habris, which the coming of Moshiach depends on etc. The function of the belt is "so that one's heart does not see his nakedness," and through them, even the trousers remained holy garments. This is the lesson: the belt and (through it) the trousers must remain holy, to the extent that even the trousers can be used to make wicks for illuminating the Beis Hamikdash. And this is the answer to those who complain that they're not succeeding in their learning and davening – when the trousers and the belt aren't as they should be, it's no wonder the light doesn't ignite. The seriousness of this prohibition is mentioned only briefly in Chassidus, because the approach of Chassidus is to focus on light, but one must know the seriousness of the matter and fix it by doing teshuvah. Among the suggestions for doing this are observing Tevilas Ezra, being careful with one's speech, and avoiding melancholy (by keeping one's past sins "across from me" etc.).Sichah from farbrengen of Simchas Beis Hashoevah 5714. For a transcript in English of the Sicha: https://thedailysicha.com/?date=01-05-2025

A case of a kohen who eats from a korban olah before the throwing of the blood on the altar... but even kohanim aren't allowed to eat from an olah/burnt-offering. In any case, the inappropriate eating of sacrifices leads to reason for 6 sets of lashes (or maybe 5, which is part of the discussion). Also, more on bikkurim, the first fruits - and what invalidates them as food for the kohen, or perhaps not. Plus, a comparison to mixing flour and oil for the meal-offering.

1)     I've said HaMapil and then realise that I haven't counted Sefirah. What should I do?[1]2)    A non-Shomer Shabbos picked up an open bottle of wine (not mevushal) to check the label. Is the wine Nesech?[2]3)    At Kiddush on one of the last nights of Pesach I said שהחיינו. Having realized my error, may I now drink the Kiddush wine?[3]4)    At Kiddush on the past Motzei Shabbos I realised that I had forgotten to include VaTodieinu in Maariv and I had carried something home from Shul. What now?[4]5)    During the Yomtov meal this past Motzei Shabbos I realized that I hadn't said the brocho Hamavdil at Kiddush. Do I recite it now, with another cup of wine?[5]6)    I have an open Sefer and I need to leave the room for a minute. May I place a mundane paper over the open Sefer?[6]7)    We learn that when praying alone one should omit Piyutim in the blessings flanking the Shema. Does that include the poem E-l Odon said on Shabbos?[7]8)    At specific points during Birchas Kohanim it is customary that the Kohanim sway to the right and the left. Is the main imperative that he sways his hands or he turns his face?[8][1] פסקי תשובות סי' רלט אות גפשיטא לי' שיספור בברכה.[2] בשו"עיו"ד סי' קכד סכ"ה מפורש להיתר, בנאד סתום. ובפתוח – במקום הפסד. וכלשכן במח"ש בזה"ז שיש מקום להקל. [3] שגיאות מי יבין (סי' נוסס"ד) מביא שהגרש"ז אויערבך הורה שרשאי לשתות. ואילו בנט"ג פסחפי"ד ס"ז הצריך לברך שנית.[4] בשוע"ר סי' תצדס"ג מבואר שאם טעם או עשה מלאכה טרם שהבדיל על הכוס, צריך להתפלל שנית. במשנהברורה (ביה"ל שם) מפקפק: א) אם שוה מלאכה לטעימה; ב) הפמ"ג מסופק אםחיוב חזרת התפלה נאמר גם אחרי שכבר הבדיל על הכוס. אבל בשוע"ר – "צריך לחזורולהתפלל ולהבדיל בתפלה וגם על הכוס" - משמע דלא שנא, דאי מיירי שעדיין לאהבדיל על הכוס, מאי קמ"ל? ועוד ועיקר, דמסיים "שאינו יוצא בהבדלה שעלהכוס בלבדה הואיל ואינה כהוגן..." – שבזה אין הבדל אם כבר הבדיל או לא.בביאור הלכה מציין שהדרך החיים אינו מחלק כהפמ"ג.דבריו בסי' לג, סמ"ח. וש"נ לדבריו להלן, היינו לסי' צז ס"ח.הדה"ח מבחין בין עשה מלאכה גמורה לבין הדליק נר, שבזה לא יצטרך לחזור עלהתפלה. הבחנה זו במלאכות מופיע בשוע"ר סי' רצט סי"ח, לענין אי-מחאהבנשים המקילות. אבל "אין דבריהם עיקר". אך מ"מ אולי כדאי לסמוך עלכך שלא ליכנס לחשש ברכה לבטלה. [5]  שוע"רסי' תעג ס"ז.  [6] ביו"ד סי'רעז ס"א מומלץ לפרוש מפה על הספר הפתוח. ט"ז וש"ך על הגליון שם. לאיניח ספר להחזיק מקום (פ"ת יו"ד סו"ס רפב). להבחין בין מפה סתםלבין נייר של דברי חול.[7] מקור הדבריםבשוע"ר סי' סח ס"ב הוא בשו"ת מהר"מ מינץ סי' פז. ושם מייריבפיוטים שנשנו בפלוגתא. ואילו פיוט זה מובא בסדר רב עמרם, ובזהר (ח"ב קלה, ב)הוא מכונה אלפא-ביתא רבתא – בניגוד לאלפא-ביתא זוטא של ימות החול. ונראה להבחיןבין פיוטים הנאמרים חזןקהל לבין שנקבעו שאומרם כל אחד. נ"ל שאנשי כנה"גתיקנו שניתן להאריך כאן, כי לולא כן יש בזה חשש הפסק.[8] באו"ח סי' קכחסמ"ה: "אלו תיבות שהכהנים הופכים בהם לדרום ולצפון", ואילובשוע"ר (שם סנ"ח): "שהופכים בהם פניהם". וכן הבהיר הערוךהשלחן (שם סס"ה), וכן הוא בדרך אגב בפרי חדש בסוף סימן הנ"ל. הפר"חמקדים צפון לדרום. והעירו שכשפני הכהנים למערב, הרי ימינם לצפון ושמאלם לדרום.

3 sections- reading captions on Shabbat and gazing and pictures even on weekday, using lottery system to divide food portions for family vs others and Kohanim with regards to korbanot on Shabbat, series of Aggadita's about the cruelty and end of Nevuchadnezzar

3 sections- reading captions on Shabbos and gazing and pictures even on weekday, using lottery system to divide food portions for family vs others and Kohanim with regards to korbanot on Shabbos, series of Aggadita's about the cruelty and end of Nevuchadnezzar

The sin of Korach (who didn't have a portion in the World to Come)... including a focus (and blame) on the wife of Korach and the wife of On (who names Korach and his followers as holy people, and then entices them). Plus, a discussion of the power of the Leviim and Kohanim, and the famous dispute over techelet on a garment. These interpretations are midrashim that build out the biblical text. Also, a new mishnah about the exile of the 10 Tribes, Rabbi Akiva uncharacteristically maintains that they will never return, and various others disagree with him as to their capacity for return.

In this week's podcast Rabbi Kohn discusses the importance of talking about the good things in our life. He brings out a lesson from the Korban Todah(The sacrifrice of thanksgiving)how the Torah focuses on speaking good and not "kvetching" about all the bad that happens to us. He also talks about the strong wording which the Torah uses when speaking to Aaron and the Kohanim(priests) and the lesson we can learn from it. Suscribe 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/ Chapters (00:00:00) - Practical Parsha Podcast(00:02:00) - Parshas Tzav(00:03:20) - The Parsha(00:11:32) - The Logic of Money and Property(00:12:11) - The Taking Out of the Ashes From the Altar(00:14:51) - Karbon Todah

Amount of pesukim to read/translate in Torah, people with disqualifications from leading various parts of services and birkas Kohanim, people suspected of corrupted philosophical beliefs

**This week's essay is dedicated in memory of Rosa bat Shafia** Parashat Ki-Tisa begins by completing the Torah's discussion of the construction of the Mishkan. In the previous Parashiyot, we read of the building and its furnishings, as well as the special garments worn by the Kohanim and the procedure required for their consecration. The Torah now completes its discussion by presenting a number of additional laws, such as the mandatory annual half-shekel tax ("Mahasit Ha'shekel"), the washing basin at the entrance of the Mishkan (Kiyor), the Ketoret (incense), the anointing oil (Shemen Ha'mish'ha), and the designation of Besalel as the chief artisan who would oversee the project. Having concluded its discussion of the Mishkan, the Torah then speaks of Shabbat, and the strict prohibition against its desecration. Rashi (31:13) explains that the command of Shabbat appears here to indicate that the construction of the Mishkan did not override the Shabbat prohibitions. Hashem was telling the people that as important as it was to build the Mishkan, the place where the Shechina (divine presence) would reside, this project did not supersede the laws of Shabbat, and so the work was to be discontinued on Shabbat. The Klausenberger Rebbe (Rav Yekutiel Yehuda Halberstam, 1905-1994) finds specific significance in the juxtaposition between the command of Shabbat and the immediately preceding verses. Just before the command of Shabbat in our Parasha, Hashem instructs that Besalel should lead the project to construct the Mishkan, and He lists all the various items which Besalel and his team were responsible for making. Near the end this list we find "Bigdeh Ha'kodesh Le'Aharon Ahicha, Ve'et Bigdeh Banav Le'chahen" – the priestly garments (31:10). The juxtaposition between these verses, the Rebbe explained, alludes to the importance of Bigdeh Shabbat – the special garments to be worn on Shabbat. Just as the Kohanim were required to wear special garments when they served in the holiest place – the Mishkan – so must we all wear special garments on the holiest day, Shabbat. Our special Shabbat clothes are our "Bigdeh Kehuna," our "priestly garments," that we are obligated to wear in order to properly respect the sacred day of Shabbat. The Klausenberger Rebbe notes in this context the famous tradition (Talmud Yerushalmi, Ta'anit 1:1) that if the Jewish People would properly observe one Shabbat, we would then be worthy of Mashiah's arrival. The reason, the Rebbe explains, is based on a passage in the Midrash (Bereshit Rabba 65:16) in which Rabban Shimon Ben Gamliel extols the extraordinary lengths that Esav went to for the sake of honoring his father, Yishak Abinu. While Esav was, in general, sinful, he excelled in the area of Kibbud Ab (honoring his father). Rabban Shimon mentions that Esav would prepare food for his father, and would then change into his fine garments before serving him, so he would look respectable. He ensured to wear special clothing when serving his father in order to show honor and respect. By the same token, the Klausenberger Rebbe writes, on Shabbat, Hashem comes into our homes, and we are spending the day with Him. It is only fitting, then, that we wear special, fine clothing in His honor. The merit through which Esav's descendants have been able to succeed and prosper, and keep us in exile, is his outstanding devotion to Kibbud Ab, his showing great honor to his father. The way we end this exile, then, is by showing this same level of honor to Hashem – and we do this through our Bigdeh Shabbat, by dressing in honor of Shabbat the way Esav dressed in honor of his father. "Dressing down" has become the norm in our society. People are no longer encouraged to dress formally for work, or for other events. While this policy may have merit in the context of the workplace, we must ensure not to embrace it with regard to Shabbat. On Shabbat, we become like Kohanim, as we are in the Shechina's presence, like the Kohanim in the Bet Ha'mikdash. Thus, like the Kohanim, we are obliged to wear our "Bigdeh Kehuna," our special garments through which we show our honor and reverence for the Almighty.

In this week's episode we give an overview of the weekly parsha, which focuses on the clothing worn by the Kohanim in their temple service. If you enjoy the Toras Chaim Podcast, please help us spread the word! You can share a link on social media, leave a review or rating on your favorite podcast platform, or best of all, discuss what you've learned at the shabbos table!We love to hear from our listeners. Be it comments, questions or critique. You can send an email to overtimecook@gmail.com or via instagram @OvertimeCook or @Elchonon. Thanks for listening!Elchonon and Miriam

03/26/2023

Halachah From The Parshah Series: Parshas Korach - The sanctity of Kohanim contemporarily 06/24/2020

The Shulchan Aruch (141:6) rules that although it is permissible according to the strict Halacha to call two brothers or a father and son for successive Aliyot to the Torah, this is not done due to the concern of Ayin Ha'ra (the evil eye). Chacham David Yosef (son of Chacham Ovadia Yosef), in his work Halacha Berura (vol. 7, p. 212), adds that this applies as well to a grandfather and grandson; they should not be called for successive Aliyot due to the risk of Ayin Ha'ra. A Halachic principle establishes that "Benei Banim Harei Heim Ke'banim" – one's relationship to his grandchildren is the same for purposes of Halacha as one's relationship to his children. Thus, just as a father and son should not be called to the Torah for successive Aliyot, so should successive Aliyot not be given to a man and his grandson. Some authorities, however, as Chacham David notes, are lenient in this regard, and allow calling a grandfather and grandson for successive Aliyot. He writes that where it is necessary, such as when a family is celebrating an occasion and many family members are receiving Aliyot, they may rely on the lenient position. Our practice, however, follows the stringent view, which forbids calling a grandfather and grandson for successive Aliyot. This is particularly so in cases of a grandfather and grandson who share the same name; in such a case, according to all opinions they may not be called to the Torah for successive Aliyot. On the following page (p. 213), Chacham David writes that two brothers, a father and son, and a grandfather and grandson may be called for successive Aliyot that are read from two different Torah scrolls. On Yom Tov, for example, a second Torah scroll is opened for the Maftir reading, and it would thus be permissible to call two relatives for the final Aliya read in the first Torah and Maftir. Even though these are two successive Aliyot, nevertheless, the opening of a new Torah scroll for the Maftir reading constitutes a significant enough interruption to allow calling for Maftir a relative of the person called for the previous Aliya. This applies as well in situations where a second Torah is used for the Maftir reading on Shabbat, such as on Shabbat Zachor or Shabbat Rosh Chodesh. Another example of this situation is Simchat Torah, when we open a second Torah for the reading of Chatan Bereishit. A synagogue may call for Chatan Torah and Chatan Bereishit a father and son, two brothers, or a grandfather and grandson, despite the fact that these are successive Aliyot. Once again, the opening of a second Torah marks an interruption that allows calling a relative for the subsequent Aliya. Likewise, on Chol Ha'mo'ed Pesach, the first three Aliyot are read from one Torah, and the fourth from a second Torah. It would thus be permissible to call two relatives for the third and fourth Aliyot, since these Aliyot are read from separate Torah scrolls. Finally, Chacham David rules that a father-in-law and son-in-law may be called for successive Aliyot in situations where this is necessary, such as if a family is celebrating an occasion in the synagogue and many family members are called for Aliyot. The same Halacha we learn here applies to two Kohanim as well, who can be regarding similar to the relationship of grandfather, son, grandson. For more details, see the Halacha entitled "Simhat Torah- Is It Permissible For 2 Kohanim or 2 Leviim To Have A Back To Back Aliyah at the Torah." Summary: A congregation should not call for successive Aliyot to the Torah a father and son, two brothers, or a grandfather and grandson, except for successive Aliyot that are read from two different Torah scrolls. A father-in-law and son-in-law may be called for successive Aliyot – even from the same Torah scroll – in situations where this is necessary.