Podcasts about kohanim

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.

Chof-Zayin Iyar (20:08)

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.

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."

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.

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

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.

Shevuot 13 : Marc Chipkin : 2025-05-14 Rebbi's view about the power of Yom Kippur. How would one get karet according to Rebbi on Yom Kippur? How do Kohanim get atonement on Yom Kippur?

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.

The beginning of Parashat Shemini tells us of the first day that Aharon and his sons served as Kohanim. Hashem commanded that several special sacrifices be offered in honor of this day, one of which was an עגל – a calf – which Aharon was to bring as a sin-offering. The commentaries explain that Aharon was required to sacrifice an עגל to atone for his role in חטא העגל – the sin of the golden calf. As we know, it was Aharon who collected gold from the people and turned it into the image of a calf, which the people worshipped. Aharon needed כפרה (atonement) for this act, and so he was required to bring an עגל as a sacrifice. This raises the question regarding Aharon's role in the story of חטא העגל . Clearly, Aharon was a righteous man who would never worship an idol or encourage others to worship an idol. There is no question that his intentions in this incident were pure. According to some commentators, Aharon saw that the people were insistent on making an idol, and so he went along with the plan to delay the process, hoping that Moshe would return from the top of Mount Sinai in the interim. Nevertheless, despite his good intentions, his actions resulted in a grave חילול ה' , as the nation sinned by worshipping the idol that he created. Therefore, although his intentions were pure, he was held accountable for the way he went about it, which yielded disastrous results. The simple lesson that this incident shows us is that good intentions are not sufficient. Even when we truly want to do the right thing, we need to go about it wisely. We need to think carefully about how to carry out our intentions in the most appropriate and effective manner. Just to give one example, I am sure most if not all of us have had the experience of being at a Shabbat table or social function when people start talking gossip or lashon ha'ra , and there's somebody present who, rightfully, wants no part in this forbidden conversation. Sometimes, the person simply remains quiet and does not participate. But sometimes the person chooses the less intelligent approach of condescendingly criticizing the people, telling them, "Oh, you talk about other people? You talk lashon ha'ra ? I don't talk this way!" His intentions are pure, but he goes about it the totally wrong way, making everyone at the table uncomfortable and upset. This is neither helpful nor constructive. Another example is the well-intentioned but very harmful comments that relatives sometimes make when a young man or woman starts becoming more religiously observant. Almost invariably, there is an aunt or uncle who says something to the effect of, "What's wrong? We're not religious enough for you?" "You're wearing only long skirts now – how will you get married?" "Oh, so you got brainwashed?" "You're going to yeshiva – how do you expect to make a living?" In some cases, the concern is legitimate. It is understandable that family members might be worried about a young person making drastic changes that perhaps they are not prepared for, or decisions that will impact their future in ways that they might not realize. The intentions might very well be pure – but these comments are very destructive. So many young people have told me that the greatest impediment to spiritual growth that they've encountered is the fear of these comments by family members. Here's an example of a well-intentioned comment made in the proper way. I once received a phone call from somebody I never met, who told me that he listens to my classes online. He told me how much he appreciates them and how much he gains from them. He then mentioned to me that he watched a short video message that I had made a couple of days earlier, and that he liked it very much – but there was one thing I said which he thought was not appropriate. And he politely explained to me why he felt that way. I told him how much I appreciated and welcomed his feedback, and especially how he expressed his criticism so respectfully. This is how it is done. If we are legitimately concerned about something and feel that a comment is in order, we need to go about it the right way. The fact that our intentions are sincere does not mean that we can say it however we want. The fact that our concern is legitimate does not make everything we say or do legitimate. Even the great Aharon Ha'kohen needed to atone for doing the right thing, since it was not done in the right way. Let's try to be smart, and not just right, and do the right thing in the right way. Our input is often valuable and necessary – but only if we ensure to say it the right way, with respect, with love, with warmth, and with friendship, showing our genuine concern.

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

Birkas Kohanim (2025)

Mareh Mekomos- Birkas Kohanim (2025)

**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.

This morning we discuss the Kiyur, the basin in the Mishkan at which the Kohanim washed their hands and feet before beginning any sacrifice or ritual. And from this obscure object, we derive a crucial lesson from Rabbi Menachem Penner relevant to every one of us, me especially today. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

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

Why does the 'Meil Tchelet' (Turquoise coat) worn by the Kohen Gadol atone specifically for the sin of Lashon Hara? What deeper connection exists between the jingling bells at its hem and our everyday speech? Reb Asaf uncovers the hidden wisdom through this connection. Discover insights from Chazal about how the garments of the Kohanim carry profound messages for our modern lives. The symbolism of turquoise, the ocean's boundaries, and the surprising lesson of seeing the complete picture will transform how you view others and help you guard your speech. This isn't just about avoiding negative talk – it's about adopting a heavenly perspective that can bring true Shalom to your relationships and our world. Perhaps this can help you in one of life's most challenging but "very rewarding" mitzvos.

The Pattern of Anointment Oil Used for the Kohanim and Vessels of the Mishkan

התוכן כללות הענין ד"מבצעים", שיוצאים לרחובה של עיר ומדברים שם אודות הנחיצות דלימוד התורה וכו' – הוא מעשה שבולט לעיני בשר, וכך פועלים על כל בנ"י. כהלימוד ממ"ש בתורה [שלישי דפ' תצוה] בנוגע לפעמוני הזהב שעל שולי מעיל הכהן-גדול – "ונשמע קולו בבואו אל הקודש" – שעוד לפני כניסתו לקודש, שאז לבש את הבגדים, שומעים את קולו "בבואו אל הקדש". ועד"ז כאשר צריכים להלביש את כאו"א מישראל, "ממלכת כהנים", ב"בגדי כהונה" ולמשוך אותו פנימה אל הקודש – מתחילים בזה שמכינים לו בגד עם "פעמוני זהב . . ונשמע קולו", וכך מכניסים אותו במבצע תורה, תפילין, מזוזה, צדקה, בית מלא ספרים, ועד שבאים לתכלית העיקר – להאיר את חושך הגלות עי"ז שבזמן החושך דליל שבת קודש מאירים נרות שבת שמדליקה כל אשה ובת בישראל, שעי"ז נעשה "שלום בית" בין איש לאשתו, שקאי גם על הקב"ה עם כנסת ישראל וכו'.ב' חלקים מהתוועדות יום א' פ' שמיני, י"א ניסן ה'תשל"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=04-03-2025 Synopsis The general idea of Mivtzoim – going out to city streets and speaking to people about the importance of Torah study, etc. – is something that stands out, and in this way impacts the entire Jewish people. Like we learn from the verse (in shelishi of parashas Tetzaveh) regarding the gold bells on the hem of the Kohen Gadol's robe – “Its sound must be heard when enters the Sanctuary” – meaning that even before he enters the Sanctuary, when he puts on the priestly garments, it can already be heard that he is entering the Sanctuary. Similarly, when it comes to “dressing” every Jew – “a kingdom of Kohanim” – in “priestly garments” and drawing them inward toward holiness, it starts with preparing for them a garment with “gold bells... and its sound must be heard;” this is how to engage a person, with the Mivtzoim of Torah study, tefillin, mezuzah, tzedakah, a home filled with sefarim, until reaching the ultimate goal – illuminating the darkness of exile, by illuminating the darkness of Friday night with the light of the Shabbos candles kindled by every Jewish woman and girl, thus bringing about “peace in the home” between husband and wife – which also represents the relationship between Hashem and the Jewish people etc.2 excerpts from sichah of Sunday, Parashas Shemini, 11 Nisssan 5735 For a transcript in English of the Sicha: https://thedailysicha.com/?date=04-03-2025

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

03/26/2023

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.

Join us on the Everyday Judaism Podcast as we embark on an enlightening exploration of the traditions and laws surrounding Torah reading in the synagogue. In this episode, we journey through the origins of public Torah reading, from the decree of Moshe at Mount Sinai to the expansion by Ezra the Scribe, establishing readings on Mondays, Thursdays, and Jewish observances. We unravel key terms such as "aliyah," "oleh," "amud," and "bima," emphasizing their roles within the synagogue. The episode also highlights the proper handling and procession of the Torah, underscoring the reverence and respectful gestures like kissing the Torah and escorting it during its movement.As we navigate through the intricate hierarchy in Jewish prayers and synagogue customs, the discussion sheds light on the distinctions among Kohanim, Levites, and Yisraelites. You'll discover who receives the first aliyah and the subtleties of maintaining respect and order in religious practices. Through engaging anecdotes and thoughtful guidance, we explore the realities faced when traditions intersect with everyday occurrences, such as being called for an aliyah mid-prayer or dealing with the absence of a designated Kohen. This exploration provides a rich tapestry of tradition and modernity, ensuring listeners gain a deeper appreciation for these cherished customs.Finally, we address unique situations, like maintaining Torah observance in isolation due to unexpected travel disruptions. Learn the importance of carrying a Chumash to read the Torah portion aloud and the guidelines for reading from a Torah scroll without a minyan. Special considerations for aliyahs, fast days, and the presence of Israeli visitors during diaspora festivals are also discussed. The episode offers a comprehensive guide to ensuring a smooth and respectful Torah reading experience, whether in the synagogue or in isolation, bringing the teachings of the Kitzur Shulchan Aruch to life._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #24) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 2, 2025, in Houston, Texas.Released as Podcast on February 9, 2025_____________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!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer 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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Jewishtradition, #JewishPrayer, #TorahReading, #Aliyah, #Oleh, #Amud, #Bima, #Synagogue, #Kohanim, #Levites, #Yisrael, #TorahScroll ★ Support this podcast ★

Join us on the Everyday Judaism Podcast as we embark on an enlightening exploration of the traditions and laws surrounding Torah reading in the synagogue. In this episode, we journey through the origins of public Torah reading, from the decree of Moshe at Mount Sinai to the expansion by Ezra the Scribe, establishing readings on Mondays, Thursdays, and Jewish observances. We unravel key terms such as "aliyah," "oleh," "amud," and "bima," emphasizing their roles within the synagogue. The episode also highlights the proper handling and procession of the Torah, underscoring the reverence and respectful gestures like kissing the Torah and escorting it during its movement.As we navigate through the intricate hierarchy in Jewish prayers and synagogue customs, the discussion sheds light on the distinctions among Kohanim, Levites, and Yisraelites. You'll discover who receives the first aliyah and the subtleties of maintaining respect and order in religious practices. Through engaging anecdotes and thoughtful guidance, we explore the realities faced when traditions intersect with everyday occurrences, such as being called for an aliyah mid-prayer or dealing with the absence of a designated Kohen. This exploration provides a rich tapestry of tradition and modernity, ensuring listeners gain a deeper appreciation for these cherished customs.Finally, we address unique situations, like maintaining Torah observance in isolation due to unexpected travel disruptions. Learn the importance of carrying a Chumash to read the Torah portion aloud and the guidelines for reading from a Torah scroll without a minyan. Special considerations for aliyahs, fast days, and the presence of Israeli visitors during diaspora festivals are also discussed. The episode offers a comprehensive guide to ensuring a smooth and respectful Torah reading experience, whether in the synagogue or in isolation, bringing the teachings of the Kitzur Shulchan Aruch to life._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #27) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 2, 2025, in Houston, Texas.Released as Podcast on February 9, 2025_____________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!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer 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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Jewishtradition, #JewishPrayer, #TorahReading, #Aliyah, #Oleh, #Amud, #Bima, #Synagogue, #Kohanim, #Levites, #Yisrael, #TorahScroll ★ Support this podcast ★

A Zimun is recited before Birkat Hamazon when three people ate a meal together. According to the Shulhan Aruch, even a minor – who has not yet reached the age of Bar Misva – can count as the third person for a Zimun, provided that he is capable of reciting Birkat Hamazon and understands to whom he recites the Beracha. Children who have reached the age of nine years are generally assumed to have reached this point. Ashkenazim have the custom not to count boys to a Zimun before they reach the age of Bar Misva. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), however, writes that the practice in Baghdad followed the Shulhan Aruch's view, allowing minors to count toward a Zimun, and this is indeed the Halacha for Sepharadim. Thus, once a child reaches this point in his educational development, he may join two adults in forming a Zimun. Likewise, if nine men are present, he may count as the tenth person to allow the group to recite Hashem's Name ("Elokenu") in the Zimun. A woman cannot join with two men to form a Zimun, as this would violate proper standards of modesty. However, if three or more women eat by themselves, then, according to some opinions, they are required to recite a Zimun, while others maintain that this is optional. The Ben Ish Hai concludes that it is proper for women in such a case to recite a Zimun (listen to audio recording for precise citation). Women do not, however, recite a Zimun with Hashem's Name ("Elokenu"), even if ten or even one hundred women eat together. If women eat a meal where three or more men are present, the women should not recite Birkat Hamazon before the men. They must instead wait until the men recite Birkat Hamazon so that they can participate in the Zimun. Even though they do not count toward the Zimun, they nevertheless bear the obligation to recite the Zimun together with the men. It is proper for a host to ask his guest to lead the Zimun. If one of his guests is a Kohen, then that guest take precedence over others in leading the Zimun. A Torah scholar takes precedence over a Kohen, and, of course, a Torah scholar who is a Kohen takes precedence over other Torah scholars. If a Torah scholar who is not a Kohen leads the Zimun in the presence of Kohanim, he should say, "Bireshut Ha'kohanim," asking permission from the Kohanim to lead the Zimun. Some people offer a Levi precedence over others when no Kohanim are present. This is not, however, the prevalent practice, and one is not required to grant a Levi precedence over a Yisrael in leading the Zimun. Summary: The custom of the Sepharadim is to allow a boy to join with two adults to form a Zimun, provided that the boy is old enough to recite Birkat Hamazon and to understand the concept of Birkat Hamazon. (This is generally assumed to be the case once a child reaches the age of nine.) Women do not join with two men to form a Zimun, but three women who eat a meal together should make a Zimun. If women eat together with three or more men, they should not recite Birkat Hamazon until they recite the Zimun together with the men. A guest should recite a Zimun, and a Kohen takes precedence over others, with the exception of Torah scholars, who take precedence over Kohanim.

More on the disqualified: First, people who use sabbatical produce as merchandise, during a year where the intercalation is done outside of the land of Israel, which itself is unusual. Kohanim were spotted working the land and produce in various ways - and the Gemara attempts to give them excuses that don't involve violating the shemitah rules. But all that produce could be converted to terumah. Does that mean that kohanim are willing to mess with the laws of the sabbatical produce? Plus, a tussle between Rabbi Yochanan and Resh Lakish... again. Also, the Gemara on a "cluster of wicked people" -- as represented by Shevnah, who was a leader in the court of King Hezekiah, and how God does not heed them over the righteous people. Plus, archaeology that may indeed support some of Shevnah's purported activities.

The holiday of Hanukah begins on the 25th of Kislev and continues for eight days. As the Gemara in Masechet Shabbat (21) relates, on the 25th of Kislev the Hashmonaim defeated the Greek oppressors and rededicated the Bet Ha'mikdash. As part of this process they kindled the Menora with the only jug of pure oil they found, and the candles of the Menora miraculously burned for eight days. The Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) raised the question (in Orah Haim, 670) of why we celebrate this miracle for eight days. The Gemara clearly states that the jug contained enough oil to sustain the candles for one day. If so, then the first day's burning was not miraculous at all, and the miracle was in fact only seven days. Why, then, do we celebrate Hanukah for eight days? The Bet Yosef suggests three answers. First, he writes that the Kohanim anticipated that it would take eight days for new pure oil to arrive, so already on the first day they divided the small jug of oil into eight parts, and lit the candles with one part each day. The miracle was thus that each day, one-eighth of the jug of oil sustained the candles for an entire day, a period that normally required an entire jug. Hence, the miracle in fact spanned the entire eight-day period. Secondly, the Bet Yosef suggests that when the Kohanim entered the Mikdash each morning, they noticed that the jug remained full – even though they had used all its oil for kindling the Menora the night before. This occurred each morning for eight days, and thus the miracle was indeed an eight-day event. Finally, the Bet Yosef writes that perhaps the lamps of the Menora remained filled with oil each morning, and the miracle was thus that the oil in the lamps burned without being depleted. This, too, would account for the eight-day celebration. The holiday of Hanukah was enacted by the Sages, and thus does not have the status of a Torah obligation. For this reason, we do not add a ninth day to this holiday in the Diaspora, the way we add a day to other holidays. This extra day is observed only in conjunction with holidays established by the Torah, as opposed to the Rabbinically-ordained festivals of Hanukah and Purim. The Shulhan Aruch (Orah Haim 670:1; listen to audio recording for precise citation) writes that it is forbidden to fast or eulogize on Hanukah. Working, he writes, is permissible, though there is a custom for women to desist from working while the Hanukah candles burn (or at least during the first half-hour after they are lit). The Magen Abraham (Rabbi Abraham Gombiner, Poland, 1637-1683) explains that this custom commemorates the story of Yehudit, a Jewish woman who heroically killed a Greek general. (Some sources indicate that the story of Yehudit did not occur during the Jews' battle against the Greeks, but rather earlier, during the period of Greek oppression. Either way, her heroism is certainly worthy of commemoration on Hanukah.) By contrast, the Maharil (Rabbi Yaakov Halevi Moelin, Germany, 1355-1427) held that both men and women should refrain from work while the candles burn. The Bet Yosef explained that this practice serves to demonstrate that the candles were lit to publicize the miracle, and not for personal use. By abstaining from work while the candles burn, we show that we did not kindle them to provide light for our normal activities, but rather to commemorate the great miracle of Hanukah. Additionally, this custom helps ensure that a person spends some time reflecting on the Hanukah miracle. It is thus proper after lighting the Hanukah candles not to immediately return to one's normal affairs, but to instead sit and spend time celebrating the miracle. The Kaf Ha'haim (Rabbi Yaakov Moshe Sofer, Baghdad-Israel, 1870-1939) comments (670:10) that there are women who vow during times of danger to refrain from working while the Hanukah candles burn. Many women, he writes, have earned salvation by taking such a vow. It is thus a valuable and worthwhile custom to refrain from work while the Hanukah candles are lit, at least for some of the days of Hanukah. The Shulhan Aruch rules that there is no obligation to eat festive meals on Hanukah, since this holiday celebrates a spiritual, rather than physical, victory. The Greeks sought not to destroy the Jewish people, but rather to destroy the Jewish religion. This is as opposed to the Purim story, when Haman sought to annihilate us as a people. The physical salvation of Purim is thus celebrated through festive eating and drinking, while Hanukah is observed as a mainly spiritual victory, rather than a physical triumph. Nevertheless, some authorities write that it is admirable to have festive celebrations on Hanukah, to commemorate the completion of the Mishkan's construction in the wilderness, which took place on Hanukah. The Rama (Rabbi Moshe Isserles, Poland, 1525-1572) writes that if these meals contain words of Torah and songs of praise to God, then they certainly have the status of a "Misva meal." Of course, on Rosh Hodesh Tebet (which falls on Hanukah) one should have a special meal, just as on every Rosh Hodesh. This obviously applies to Shabbat Hanukah, as well. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) records a custom to light a special candle on Rosh Hodesh Tebet in memory of the famous Tanna, Rabbi Meir Ba'al Ha'nes. There is a custom to eat cheese and other dairy products on Hanukah, since Yehudit (in the incident mentioned above) fed the general dairy products which eventually led to him going to sleep, whereupon she succeeded in assassinating him.