Podcast appearances and mentions of kohen gadol

In this quick but powerful shiur on Vayakhel-Pekudei, Rabbi Aryeh Wolbe shares an insight from Rabbi Yaakov Nagel (Senior Rabbi of Heimish of Houston) about the unique double-sided drapes (Yeri'ot) in the Mishkan. While most embroidery (Ma'asei Choshev) was identical on both sides, one special curtain at the entrance to the Kodesh HaKodashim (Holy of Holies) featured a completely different image on the inner side—yet no human ever saw it. The Kohen Gadol entered once a year, performed the Yom Kippur service, and exited backward, never turning to view the inner curtain. So why invest in an unseen design?Rabbi Wolbe explains: It teaches that Hashem's perspective often differs radically from ours. We may undervalue a mitzvah (thinking it's "small") or ourselves (feeling unworthy or limited), but Hashem sees infinite worth. A simple act—holding back lashon hara, a quiet prayer, a moment of restraint—may earn unimaginable reward in heaven. Conversely, we sometimes overestimate our deeds. The hidden curtain reminds us: some mitzvot and personal potentials are visible only to Hashem, whose valuation transcends human sight. This applies especially to parenting: parents must reflect children's true greatness and potential (like the mirrors of last week's shiur), seeing beyond their self-doubt to ignite confidence and growth—just as Hashem sees our hidden light._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on March 17, 2026, in Houston, Texas.Released as Podcast on March 18, 2026_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Flattery, #Chanufa, #Honor, #BadInfluence, #IntentionalLiving, #PositiveEnvironment, #DeleteTheApp, #ShalomBayit ★ Support this podcast ★

Chazal tell us that when Mashiach arrives there will be a magnificent seudah known as the Seudat HaLeviathan. At that great meal will be present all the righteous who ever lived—Avraham, Yitzchak and Yaakov, Moshe and Aharon, together with the great leaders and tzaddikim of all generations. At that seudah, David HaMelech will rise and lead Birkat HaMazon. Afterward, the Ramami Pano writes that Mashiach Tzidkeinu will come out and distribute dessert to everyone present. Those desserts will consist of the fruits that have been growing in Gan Eden since the creation of the world. Originally, Hashem commanded Adam HaRishon to eat from the fruits of Gan Eden, but he was banished before he had the opportunity to do so. Since that time, fruits have been growing in the lower Gan Eden that exists in this world, and they will be distributed to all of Klal Yisrael after Birkat HaMazon at that seudah. Then Mashiach will take out almonds that had been growing on the staff of Aharon HaKohen in the Kodesh HaKodashim and he will make the berachah of boreh peri ha'etz upon them. It is known that almonds have the ability to calm a person from anger. At that moment, all the tension and pain that accumulated during the long exile will instantly disappear. Then Moshe Rabbeinu will appear holding the original Luchot that we were meant to receive. In their merit the knowledge of Torah will reach an unprecedented level. Torah will never again be forgotten. The yetzer hara will be nullified and the malach hamavet will be driven away forever. Those will be the most glorious days in the history of the world. After a period of time living in the era of Mashiach, the next stage—Olam Haba—will begin. The Gemara in Masechet Berachot teaches that in that world there will be no eating and no drinking. Rather, the tzaddikim will sit and derive pleasure from the radiance of the Shechinah. The Or HaChayim writes in Shemot that there is no pleasure in this world that can compare to the pleasure of seeing the Shechinah in the next world. Every Jew longs to merit that experience. Our rabbis explain that just as in order to enjoy food in this world our mouth and throat must function properly, so too in order to experience the spiritual pleasure of the Shechinah, the part of the body through which that pleasure is received must also be spiritually refined. That part of the body is the eyes—the windows to the neshamah. The pasuk in Yeshayahu says: עֹצֵם עֵינָיו מֵרְאוֹת בְּרָע מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ "One who closes his eyes from seeing evil—his eyes will behold the King in His beauty." The Midrash explains that this pasuk means that whoever guards his eyes from looking at improper things will merit to see the beauty of the Shechinah. The Gemara in Masechet Kallah teaches that someone who turns away from such aveirot—even if he is an ordinary Yisrael—becomes worthy like a Kohen Gadol offering a korban olah on the mizbeach, and he will merit to benefit from the radiance of the Shechinah like the malachei hasharet. One of the ways of Hashem is that when He wishes to elevate a person to an especially high level, He first gives him a very great test to overcome. For nearly two thousand years the world has been waiting for the rebuilding of the Beit HaMikdash. For generations we have waited for the coming of Mashiach. Now, as we approach the month of Nisan—the time most auspicious for redemption—we are being tested with our eyes more than ever before. Perhaps this is Hashem's call for us to elevate ourselves to greatness and to make our eyes worthy of receiving the ultimate pleasure of basking in the radiance of the Shechinah. Now is our opportunity to shine. If we can guard our own eyes and guide our children away from seeing things they should not see, we can become elevated to the level of the Kohen Gadol. With Hashem's help we will then merit the ultimate reward—our eyes beholding the radiance of the Shechinah for all eternity.

Moshe's status as a Kohen Gadol

Moshe's status as a Kohen Gadol

Welcome to Daily Bitachon on our Friday afternoon special Shabbat edition. The Sefer Yereim , written by one of the Rishonim, Rabbi Eliezer of Metz (Volume 2, Siman 410), teaches us that just as there is a mitzvah to fear the Beit HaMikdash , there is also a mitzvah to fear Shabbat. Now, as we know, there is no single definitive list of the 613 mitzvot in the Torah; while the Gemara tells us the total number is 613, many Rishonim count them differently. The Yereim specifically chooses to include the "Fear of Shabbat" on his list. What is his source? The Gemara in Yevamot 6a points to a comparison between Shabbat and the Beit HaMikdash , as it says in Vayikra 19:30 : " את שבתותי תשמורו ומקדשי תיראו " —"You shall keep My Sabbaths and fear My Sanctuary." Just as there is a mitzvah to fear the Sanctuary, so too there is a mitzvah to fear Shabbat. The Gemara continues by clarifying: " לא משבת אתה מתיירא " —"It is not Shabbat itself that you fear," " אלא ממי שהזהיר על השבת " —"but rather the One who commanded the Shabbat." This means there is a specific responsibility for Yirat Shamayim (fear of Heaven) on Shabbat, just as there is when one enters the Beit HaMikdash . Holiness in Three Dimensions The question arises: What is so unique about Shabbat that it warrants this special mitzvah? We have many commandments—like Tefillin—that God also commanded. Why is "fear" attached to this one? The answer, as we have mentioned many times, is that holiness ( kedusha ) manifests in three dimensions: Person, Place, and Time. The Kohen Gadol was the holiest person. The Beit HaMikdash is the holiest place. The Shabbat is the holiest time. In a sense, the Beit HaMikdash is our "Shabbat in space," and Shabbat is our "Sanctuary in time." We see this connection even in people; the Gemara says a Talmid Chacham is like the Beit HaMikdash . The Zohar even suggests that for a Talmid Chacham —who is immersed in Torah constantly—all seven days of the week are like Shabbat. Regarding the verse " את ה' אלהיך תירא " ("Fear Hashem your God"), the Sages teach lerabbot talmidei chachamim —this includes fearing the Torah scholar, who acts as a sanctuary where God dwells. God dwells in people, He dwells in places, and He dwells in time. The Atmosphere of the Day Once we understand this, the mitzvah to fear Shabbat becomes obvious. Just as you feel a sense of respect, sanctity, and decorum when you stand by the Kotel HaMa'aravi or enter a Shul, Shabbat demands the same. We must approach the day with dignity because its essence is kedusha . Entering Shabbat should feel like walking into the Holy Temple or into the presence of a great Gadol . I remember the sense of trepidation and awe when walking in to see the Steipler Gaon or Rav Shach. That same Yirat Shamayim is intrinsically woven into Shabbat. The Zohar even notes that the word "Bereishit" (In the beginning), when re-scrambled, spells "Yarei Shabbat" (Fear of Shabbat). This awe is the foundation of our entire Torah. A Gift from the Treasure House One commentary explains the famous Midrash where God says: " מתנה טובה יש לי בבית גנזי "—"I have a good gift in My treasure house [and its name is Shabbat]." What exactly is kept in God's treasure house? The Gemara says that the only thing Hashem keeps in His "storehouse" is Yirat Shamayim . Why? Because a person's treasure house usually contains the things most precious to them, often things they don't "possess" naturally. God "owns" everything, but there is one thing He doesn't "have" unless we give it to Him: " הכל בידי שמים חוץ מיראת שמים "—"Everything is in the hands of Heaven except the fear of Heaven." That fear is God's treasure. Every Shabbat, He gives us a "dose" of it from His private collection. He builds that awe into the very fabric of the day. The Natural Fear of the Day The Yerushalmi (cited by the Rambam in Hilchot Ma'aser ) brings down a fascinating concept regarding Terumot and Ma'asrot (tithes). Generally, the Sages did not trust an Am HaAretz (an unlearned person) regarding whether their produce was tithed. However, on Shabbat, if an Am HaAretz claimed the food was tithed, we believed him. Why? " אימת שבת על עמי הארץ "—"The awe of Shabbat is upon even the unlearned." The holiness of the day was so palpable that it would stop a person from lying or committing a transgression. While we may not feel that "natural" fear as instinctively today, it is something we are meant to work on. According to the Yereim , it is a direct commandment to maintain an extra sense of awareness and reverence for the sanctity of Shabbat

Menachot 60 : Marc Chipkin : 2026-03-12 Does the minchah of a Kohen (or Kohen Gadol) need to be brought close to the altar? Comparing and contrasting the various minchah offerings.

The tremendous Chidush of the Avnei Nezer.Source Sheet: https://drive.google.com/file/d/1DGpEnHEbcyI3Y9p02-06zinzKiKb3ckJ/view?usp=share_link

This week we will analyze the Shtei HaLechem of Shavuot, the waving with the two sheep, and whether the loaves and sheep are mutually indispensable. We will then learn about the broader principles of communal offerings, clarifying when components are me'akev, how improper intent affects them, and when communal korbanot override Shabbat or tumah. The Gemara then discusses the Chavitin (daily meal-offering of the Kohen Gadol), its preparation, division into two daily portions, oil and frying requirements, funding source, and what invalidates it.For more info or to visit the main shiur page please visit⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://webyeshiva.org/course/daf-yomi-one-week-at-a-time-menachot/

The second Kohen Gadol

Menachot 51 : Marc Chipkin : 2026-03-03 How much oil does the chavitin offering need? Who funds the chavitin of the Kohen Gadol until a new Kohen Gadol is appointed?

Menachot 50 : Marc Chipkin : 2026-03-02 Inauguration of the altars. The chavitin of the Kohen Gadol if he died after the first half was brought. The baking and frying of the chavitin of the Kohen Gadol.

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

Welcome to the show. There are moments in history when leadership is not ceremonial — it is existential. When uncertainty spreads, when fear rises, and when moral clarity feels obscured, the question is no longer who speaks the loudest, but who carries the deepest responsibility. This week we turn to Parshat Tetzaveh — Leadership When the World Is Unsteady, a portion that speaks directly into such moments. Unlike narratives of plagues or revelation, Tetzaveh turns inward. It speaks of garments. Of oil. Of light. Of the Kohen Gadol, Aaron, clothed “for glory and for splendor.” Yet beneath the gold threads and precious stones lies something far more demanding: he must carry the names of the twelve tribes over his heart. Leadership, the Torah teaches, is not about prominence — it is about bearing people. Their pain. Their hope. Their dignity. Close to one's chest. The parsha opens with the command: וְאַתָּה תְּצַוֶּה — “And you shall command.” Moses' name does not appear in this entire portion, yet it begins by addressing him directly. The message is profound. True leadership does not require the spotlight. The greatest leaders are sometimes most powerful when they step back. We are commanded לְהַעֲלֹת נֵר תָּמִיד — “to raise up a continual light.” Not merely to ignite a flame, but to kindle it until it rises on its own. Light is not self-sustaining. It requires tending. It requires pure oil. It requires constancy. In times of crisis, moral leadership functions the same way — disciplined, steady, luminous, even when the surrounding world feels dark. And Aaron is told: וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹתָם עַל לִבּוֹ — “And Aaron shall carry their names upon his heart.” On his shoulders — responsibility. On his heart — compassion. Leadership is both weight and love. Today we will explore the enduring questions of this parsha: Why begin with pure olive oil before speaking of sacred garments? What does a continual flame teach about spiritual responsibility in unstable times? Why are the garments described as “for glory and for splendor”? What is the difference between carrying a people on one's shoulders and carrying them on one's heart? Why is Moses' name absent — and what does that teach about humility, sacrifice, and essence beyond ego? Tetzaveh reminds us: when the world trembles, the answer is not louder noise. It is steadier light. Leadership is not loudness — it is the disciplined commitment to sustain illumination and hold a people together when history grows dark. Let's begin. ——

Welcome to the show. There are moments in history when leadership is not ceremonial — it is existential. When uncertainty spreads, when fear rises, and when moral clarity feels obscured, the question is no longer who speaks the loudest, but who carries the deepest responsibility. This week we turn to Parshat Tetzaveh — Leadership When the World Is Unsteady, a portion that speaks directly into such moments. Unlike narratives of plagues or revelation, Tetzaveh turns inward. It speaks of garments. Of oil. Of light. Of the Kohen Gadol, Aaron, clothed “for glory and for splendor.” Yet beneath the gold threads and precious stones lies something far more demanding: he must carry the names of the twelve tribes over his heart. Leadership, the Torah teaches, is not about prominence — it is about bearing people. Their pain. Their hope. Their dignity. Close to one's chest. The parsha opens with the command: וְאַתָּה תְּצַוֶּה — “And you shall command.” Moses' name does not appear in this entire portion, yet it begins by addressing him directly. The message is profound. True leadership does not require the spotlight. The greatest leaders are sometimes most powerful when they step back. We are commanded לְהַעֲלֹת נֵר תָּמִיד — “to raise up a continual light.” Not merely to ignite a flame, but to kindle it until it rises on its own. Light is not self-sustaining. It requires tending. It requires pure oil. It requires constancy. In times of crisis, moral leadership functions the same way — disciplined, steady, luminous, even when the surrounding world feels dark. And Aaron is told: וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹתָם עַל לִבּוֹ — “And Aaron shall carry their names upon his heart.” On his shoulders — responsibility. On his heart — compassion. Leadership is both weight and love. Today we will explore the enduring questions of this parsha: Why begin with pure olive oil before speaking of sacred garments? What does a continual flame teach about spiritual responsibility in unstable times? Why are the garments described as “for glory and for splendor”? What is the difference between carrying a people on one's shoulders and carrying them on one's heart? Why is Moses' name absent — and what does that teach about humility, sacrifice, and essence beyond ego? Tetzaveh reminds us: when the world trembles, the answer is not louder noise. It is steadier light. Leadership is not loudness — it is the disciplined commitment to sustain illumination and hold a people together when history grows dark. Let's begin. ——

In this shiur, delivered in Tomer Devorah, Rav Burg explains how Hashem could at once be angry with Ahron HaKohen for participating in the Cheit HaEigel and appoint him Kohen Gadol for participating in the Cheit HaEigel.

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

Rav David Dudkevitch emphasizes the special role of the Kohen Gadol and what that means for us.

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

Rav Chisda explains that if one speaks between placing the tefillin shel yad and the tefillin shel rosh, an additional blessing must be recited upon the shel rosh. From this, one can infer that if no interruption occurs, only one blessing is required. However, this poses a difficulty in light of Rabbi Yochanan's statement that there are separate blessings for the shel yad and shel rosh. Abaye and Rava resolve this conflict, yet their resolution is interpreted differently by Rashi and Rabbeinu Tam, resulting in two distinct customs. The tefillin shel yad is placed first, followed by the shel rosh. When removing them, the order is reversed: the shel rosh is removed first, then the shel yad. This specific sequence is derived from the verse in Devarim 6:8. If one dons tefillin early in the morning before the proper time has arrived, the blessing is recited the moment the obligation begins. As stated in Berakhot 9b, this occurs when it becomes light enough to recognize an acquaintance from a distance of four cubits. There are three opinions regarding how late one may wear tefillin: until sunset, until the last people leave the market, or until one goes to sleep. Two versions of Rav Nachman's ruling exist - either supporting or opposing the middle position. This ruling either aligns with or contradicts the practice of Rav Chisda and Raba bar Rav Huna, who would pray Maariv while still wearing tefillin. A challenge is raised against Raba bar Rav Huna's practice based on his own statement implying that tefillin must be removed as darkness falls. This is resolved by explaining that his statement referred specifically to Shabbat. There are two different derivations for the exemption of tefillin on Shabbat: one links it to the exemption of wearing tefillin at night, while the other does not. Is it forbidden to don tefillin at night? If so, does one transgress a positive commandment or a negative one? One should touch the tefillin while wearing them to maintain constant awareness of them. This is derived via a kal v'chomer (a fortiori argument) from the tzitz (the Kohen Gadol's forehead plate). Tefillin are worn on the left hand, as derived from various verses indicating that the word "yad" refers specifically to the left hand.

Rav Chisda explains that if one speaks between placing the tefillin shel yad and the tefillin shel rosh, an additional blessing must be recited upon the shel rosh. From this, one can infer that if no interruption occurs, only one blessing is required. However, this poses a difficulty in light of Rabbi Yochanan's statement that there are separate blessings for the shel yad and shel rosh. Abaye and Rava resolve this conflict, yet their resolution is interpreted differently by Rashi and Rabbeinu Tam, resulting in two distinct customs. The tefillin shel yad is placed first, followed by the shel rosh. When removing them, the order is reversed: the shel rosh is removed first, then the shel yad. This specific sequence is derived from the verse in Devarim 6:8. If one dons tefillin early in the morning before the proper time has arrived, the blessing is recited the moment the obligation begins. As stated in Berakhot 9b, this occurs when it becomes light enough to recognize an acquaintance from a distance of four cubits. There are three opinions regarding how late one may wear tefillin: until sunset, until the last people leave the market, or until one goes to sleep. Two versions of Rav Nachman's ruling exist - either supporting or opposing the middle position. This ruling either aligns with or contradicts the practice of Rav Chisda and Raba bar Rav Huna, who would pray Maariv while still wearing tefillin. A challenge is raised against Raba bar Rav Huna's practice based on his own statement implying that tefillin must be removed as darkness falls. This is resolved by explaining that his statement referred specifically to Shabbat. There are two different derivations for the exemption of tefillin on Shabbat: one links it to the exemption of wearing tefillin at night, while the other does not. Is it forbidden to don tefillin at night? If so, does one transgress a positive commandment or a negative one? One should touch the tefillin while wearing them to maintain constant awareness of them. This is derived via a kal v'chomer (a fortiori argument) from the tzitz (the Kohen Gadol's forehead plate). Tefillin are worn on the left hand, as derived from various verses indicating that the word "yad" refers specifically to the left hand.

The tzitz (headplate of the Kohen Gadol) effects atonement only for the disqualification of impurity (tum'ah) and not for other disqualifications such as yotzei (sacrificial meat taken outside its boundaries), piggul (improper intent), notar (remnants left past the legal time), or ba'al mum (a blemished animal). Both in the braita and in the discussions of the amoraim, these laws are derived from the biblical verses - establishing that the tzitz atones specifically for impurity and not for other types of disqualifications. The Gemara highlights a contradiction between two braitot: one states that the tzitz atones for an individual's offering only if it occurred inadvertently (shogeg), while the other states that the tzitz atones whether it occurred inadvertently or intentionally (mezid). The Gemara offers four potential solutions to resolve this contradiction, the first of which is rejected.  

The tzitz (headplate of the Kohen Gadol) effects atonement only for the disqualification of impurity (tum'ah) and not for other disqualifications such as yotzei (sacrificial meat taken outside its boundaries), piggul (improper intent), notar (remnants left past the legal time), or ba'al mum (a blemished animal). Both in the braita and in the discussions of the amoraim, these laws are derived from the biblical verses - establishing that the tzitz atones specifically for impurity and not for other types of disqualifications. The Gemara highlights a contradiction between two braitot: one states that the tzitz atones for an individual's offering only if it occurred inadvertently (shogeg), while the other states that the tzitz atones whether it occurred inadvertently or intentionally (mezid). The Gemara offers four potential solutions to resolve this contradiction, the first of which is rejected.  

Rabbi Eliezer holds that when the Kohen accepts the blood from a sacrifice into a sanctified vessel, there must be enough collected in that single bowl to be used for placing the blood on the altar. If one collects some blood in one bowl and some in another, and later mixes them together before performing the placements, the blood is not sanctified. The Gemara suggests that Rabbi Eliezer contradicts himself, as regarding the Kohen Gadol's griddle-cake offering (minchat chavitin), he holds that it is sanctified even if placed in two separate bowls. To resolve this, the Gemara first suggests that perhaps Rabbi Eliezer does not derive one law from another—specifically, a mincha offering from blood. However, this is rejected because Rabbi Eliezer does derive laws for a mincha from the bowls of frankincense of the Showbread. In conclusion, the Gemara distinguishes between learning a mincha offering from another mincha-style offering and learning a mincha offering from an animal sacrifice (blood). Rabbi Yochanan disagrees with Rabbi Elazar regarding the minchat chavitin and rules that it is not sanctified if placed in the vessel in parts. Rabbi Acha brings the source in the Torah for his prohibition, and the Gemara brings two braitot that support his opinion and contradict Rabbi Elazar's position. Rabbi Yochanan's position regarding the Kohen Gadol's griddle-cake offering (minchat chavitin) is questioned in light of a position he holds against Rav in a case of a regular mincha offering that is sanctified even before the person completely filled the vessel with the fine flour. Why does he differentiate between the cases? The Gemara then asks about Rav, who disagrees with Rabbi Yochanan and requires the vessel to be filled: would he hold like Rabbi Yochanan or Rabbi Elazar regarding the minchat chavitin offering? They conclude that since he derives one item from another (on a different mincha-related issue), he would derive from the minchat chavitin to here, and therefore he must hold like Rabbi Yochanan by the minchat chavitin and requires it to be complete to sanctify. Since the Gemara mentions a different mincha-related issue where Rav derives one thing from another, they quote that source in its entirety and delve into his debate with Rabbi Chanina about mincha offerings where not all the parts were added yet to the bowl – are they sanctified without everything being there? At the beginning of the daf, Rabbi Elazar had made a comparison of taking the kometz from a mincha in the Sanctuary, which is permitted as it is derived from the bowls of frankincense from the Showbread. Rabbi Yirmia raises a difficulty against this from a braita, but the drasha in that braita is reinterpreted to fit with Rabbi Elazar's ruling.

On the "griddle-cakes" of the kohen gadol, Rabbi Yohanan addresses how partial cakes can be sanctified. But a beraita makes it clear that they needed to be brought as full cakes, not partial ones, so the kohen gadol could bring the amount of a smaller cake for the morning and afternoon, which might be lesser in some aspect, but no less sanctified. How does all of this connect to the ordinary minhah offering - why not learn one from the other? Plus, when do you bring a "havitin" without oil? Frankincense? With 4 "gufa" inquiries on this daf, referring back to the case on the previous one.

Rabbi Eliezer holds that when the Kohen accepts the blood from a sacrifice into a sanctified vessel, there must be enough collected in that single bowl to be used for placing the blood on the altar. If one collects some blood in one bowl and some in another, and later mixes them together before performing the placements, the blood is not sanctified. The Gemara suggests that Rabbi Eliezer contradicts himself, as regarding the Kohen Gadol's griddle-cake offering (minchat chavitin), he holds that it is sanctified even if placed in two separate bowls. To resolve this, the Gemara first suggests that perhaps Rabbi Eliezer does not derive one law from another—specifically, a mincha offering from blood. However, this is rejected because Rabbi Eliezer does derive laws for a mincha from the bowls of frankincense of the Showbread. In conclusion, the Gemara distinguishes between learning a mincha offering from another mincha-style offering and learning a mincha offering from an animal sacrifice (blood). Rabbi Yochanan disagrees with Rabbi Elazar regarding the minchat chavitin and rules that it is not sanctified if placed in the vessel in parts. Rabbi Acha brings the source in the Torah for his prohibition, and the Gemara brings two braitot that support his opinion and contradict Rabbi Elazar's position. Rabbi Yochanan's position regarding the Kohen Gadol's griddle-cake offering (minchat chavitin) is questioned in light of a position he holds against Rav in a case of a regular mincha offering that is sanctified even before the person completely filled the vessel with the fine flour. Why does he differentiate between the cases? The Gemara then asks about Rav, who disagrees with Rabbi Yochanan and requires the vessel to be filled: would he hold like Rabbi Yochanan or Rabbi Elazar regarding the minchat chavitin offering? They conclude that since he derives one item from another (on a different mincha-related issue), he would derive from the minchat chavitin to here, and therefore he must hold like Rabbi Yochanan by the minchat chavitin and requires it to be complete to sanctify. Since the Gemara mentions a different mincha-related issue where Rav derives one thing from another, they quote that source in its entirety and delve into his debate with Rabbi Chanina about mincha offerings where not all the parts were added yet to the bowl – are they sanctified without everything being there? At the beginning of the daf, Rabbi Elazar had made a comparison of taking the kometz from a mincha in the Sanctuary, which is permitted as it is derived from the bowls of frankincense from the Showbread. Rabbi Yirmia raises a difficulty against this from a braita, but the drasha in that braita is reinterpreted to fit with Rabbi Elazar's ruling.

Menachot 8 : Marc Chipkin : 2026-01-19 Can the chavitin of a Kohen Gadol be offered in halves? Sanctifying flour alone, oil alone, or francincence alone. Vessels used for dry items and liquid items.

Why the Kohanim became the spiritual leaders of Am Yisrael and why Aharon became the Kohen Gadol

Asara BeTevet and Asara Harogey Malkhut and sanctity of Rabi Yishmael kohen Gadol by Rabbi Benjamin Lavian

There is no place for poverty in a place of wealth - How were the pomegranates and bells arranged on the Kohen Gadol's cloak?

Harav Yussie Zakutinsky Shlita

התוכן בחלק הפרשה דיום שני דפ' נח מדובר על המבול, מתחילתו ועד סופו: התחלת השיעור – "ויהי המבול ארבעים יום גו'", וסיום השיעור – ובחודש השני בשבעה ועשרים יום לחודש יבשה הארץ", וכפרש"י "נעשה גריד כהלכתה". אע"פ שהמבול הי' דבר חד-פעמי, ועד שהקב"ה נשבע שלא יוסיף להביא מבול לעולם, אעפ"כ גם המבול הוא הוראה נצחית. ובהקדם, הרי אחז"ל שהתורה קדמה לעולם, ועאכו"כ שקדמה לעולם במצב של חסרון וחטאים, וכיצד יתכן שיהי' בתורה ענין בלתי רצוי כמו המבול?! אלא, כל הענינים כפי שהם בתורה הם תכלית הטוב. ובפנימיות התורה מבואר ענין הטוב שבמבול: ענין המבול הוא – לטהר את העולם, שזהו מה שירידת הגשמים היתה במשך מ' יום כנגד המ' סאה שבמקוה טהרה. והרי ענין הטהרה הוא גם ביחס למצב של טהרה גופא, טהרה למעלה מטהרה, כדמוכח מזה שביוהכ"פ טובל הכהן-גדול חמש טבילות! ובמילא מובן שיש ענין של "מבול" בקדושה [המשך יבוא]ב' חלקים משיחת יום ג' פ' נח, ל' תשרי, אדר"ח מרחשון ה'תשמ"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=19-10-2025 Synopsis Shelishi of parashas Noach discusses the Flood from beginning to end, starting with, “The Flood was upon the earth for 40 days…” and concluding with “By the 27th day of the second month, the earth was completely dry” (Rashi: “it hardened to its normal condition”). Although the Flood was a one-time event, and Hashem swore never again to bring a flood upon the world, nevertheless, it contains an eternal lesson. We know that “The Torah preceded the world,” and certainly it preceded the world's state of sin and deficiency; how then is it possible for something undesirable like the Flood exist within Torah? This can be understood based on the explanation in Chassidus of the positive dimension of the Flood – which is its inner purpose of purifying the world. This is why the rains fell for forty days, corresponding to the forty se'ah of a mikveh. Accordingly, it is understood that there is such a thing as a “Flood” in holiness, because purification exists even for something that is already pure, as seen from the fact that the Kohen Gadol immerses five times on Yom Kippur. (To be continued.)2 excerpts from sichah of Tuesday, parashas Noach, 30 Tishrei, 1st day of Rosh Chodesh Marcheshvan 5746 For a transcript in English of the Sicha: https://thedailysicha.com/?date=19-10-2025

In the Torah verse regarding the purification of the leper (Vayikra 14:17), the word “right” appears three times - once in reference to the hand, once to the foot, and once to the ear. Rava explains that each mention teaches the requirement to use the right hand in a different ritual: one for kemitza (taking a handful of flour) in meal offerings, one for chalitza (the release ceremony of levirate marriage), and one for piercing the ear of a Jewish slave. According to Rabba bar bar Hanna, quoting Rabbi Yochanan, wherever the Torah uses the term “kohen,” the action must be performed with the right hand. Based on this, Rava’s drasha regarding kemitza teaches that not only the taking of the kometz (handful) must be done with the right hand, but also its placement into the kli sharet (sanctified vessel). Rabbi Shimon, who either does not require this part of the process or does not require it to be done with the right hand, agrees that the kemitza itself must be performed with the right hand, as derived from Vayikra 6:10, which compares the meal offering to the sin offering. Therefore, Rava’s interpretation applies specifically to the meal offering of a sinner, brought as part of a sliding scale offering. The Mishna rules that if the blood spills directly onto the floor from the animal, without first being collected in a sanctified vessel, the blood is disqualified. A braita teaches that the blood to be collected must be the spurting blood from the act of slaughter - not blood from a cut, nor residual blood that flows after most of the blood has exited the animal. The blood must flow directly from the animal into the kli sharet, from which it will be sprinkled on the altar. These laws are derived from Vayikra 4:5, in the context of the sin offering of the Kohen Gadol. Rav rules that all of the blood must be collected, based on Vayikra 4:7. According to Shmuel, the knife must be lifted immediately after slaughter to prevent blood from dripping off the knife into the vessel, since the blood must come directly from the animal. Rav Chisda and Rabbi Yochanan explain that the animal’s throat must be held directly over the vessel to ensure the blood flows straight into it. Rabbi Asi posed a question to Rabbi Yochanan regarding the airspace above a vessel. The Gemara brings three versions of the question and Rabbi Yochanan’s response: If the bottom of the vessel broke before the blood reached it, but the blood had already entered the vessel’s airspace, does this count as if the blood had reached the vessel? If so, the blood could be collected from the floor and used on the altar. To answer the question, Rabbi Yochanan cited a braita regarding a barrel into which fresh water streamed into its airspace, disqualifying it for use in the red heifer purification waters, as it is considered as though the water entered the vessel. However, this comparison is problematic, since the red heifer case does not involve a broken vessel. To justify the citation, the Gemara reframes the question as a two-pronged inquiry. The question was about the barrel, and the answer was drawn from the aforementioned braita. The question was about the barrel, and the answer was derived from the laws of sacrificial blood, which must reach the vessel directly. Since the blood passes through the airspace first, this implies that the airspace is treated as part of the vessel. If the animal becomes blemished after slaughter but before the blood is collected, brought to the altar, or poured, the blood is disqualified. A source is cited from the laws of the sin offering to support this. The Gemara attempts to extend this ruling to offerings of lesser sanctity, such as the Paschal sacrifice, but the proof is ultimately rejected.  

In the Torah verse regarding the purification of the leper (Vayikra 14:17), the word “right” appears three times - once in reference to the hand, once to the foot, and once to the ear. Rava explains that each mention teaches the requirement to use the right hand in a different ritual: one for kemitza (taking a handful of flour) in meal offerings, one for chalitza (the release ceremony of levirate marriage), and one for piercing the ear of a Jewish slave. According to Rabba bar bar Hanna, quoting Rabbi Yochanan, wherever the Torah uses the term “kohen,” the action must be performed with the right hand. Based on this, Rava’s drasha regarding kemitza teaches that not only the taking of the kometz (handful) must be done with the right hand, but also its placement into the kli sharet (sanctified vessel). Rabbi Shimon, who either does not require this part of the process or does not require it to be done with the right hand, agrees that the kemitza itself must be performed with the right hand, as derived from Vayikra 6:10, which compares the meal offering to the sin offering. Therefore, Rava’s interpretation applies specifically to the meal offering of a sinner, brought as part of a sliding scale offering. The Mishna rules that if the blood spills directly onto the floor from the animal, without first being collected in a sanctified vessel, the blood is disqualified. A braita teaches that the blood to be collected must be the spurting blood from the act of slaughter - not blood from a cut, nor residual blood that flows after most of the blood has exited the animal. The blood must flow directly from the animal into the kli sharet, from which it will be sprinkled on the altar. These laws are derived from Vayikra 4:5, in the context of the sin offering of the Kohen Gadol. Rav rules that all of the blood must be collected, based on Vayikra 4:7. According to Shmuel, the knife must be lifted immediately after slaughter to prevent blood from dripping off the knife into the vessel, since the blood must come directly from the animal. Rav Chisda and Rabbi Yochanan explain that the animal’s throat must be held directly over the vessel to ensure the blood flows straight into it. Rabbi Asi posed a question to Rabbi Yochanan regarding the airspace above a vessel. The Gemara brings three versions of the question and Rabbi Yochanan’s response: If the bottom of the vessel broke before the blood reached it, but the blood had already entered the vessel’s airspace, does this count as if the blood had reached the vessel? If so, the blood could be collected from the floor and used on the altar. To answer the question, Rabbi Yochanan cited a braita regarding a barrel into which fresh water streamed into its airspace, disqualifying it for use in the red heifer purification waters, as it is considered as though the water entered the vessel. However, this comparison is problematic, since the red heifer case does not involve a broken vessel. To justify the citation, the Gemara reframes the question as a two-pronged inquiry. The question was about the barrel, and the answer was drawn from the aforementioned braita. The question was about the barrel, and the answer was derived from the laws of sacrificial blood, which must reach the vessel directly. Since the blood passes through the airspace first, this implies that the airspace is treated as part of the vessel. If the animal becomes blemished after slaughter but before the blood is collected, brought to the altar, or poured, the blood is disqualified. A source is cited from the laws of the sin offering to support this. The Gemara attempts to extend this ruling to offerings of lesser sanctity, such as the Paschal sacrifice, but the proof is ultimately rejected.  

May a regular kohen perform the service of Yom Kippur instead of a Kohen Gadol?

Harav Yussie Zakutinsky Shlita

The Temple Service on Yom Kippur: Meaning, Teshuva, and Divine Connection In this class, Rabbi Kaufmann takes us inside the heart of Yom Kippur, exploring the detailed Temple service of the Kohen Gadol and uncovering its profound Chassidic significance. Learn how the rituals of the past illuminate the spiritual essence of teshuva, the process of atonement, and how G-d's relationship with the Jewish people is uniquely revealed on this holiest of days—even in our time without the Beis HaMikdash. ✨ In this shiur you'll gain: ✔️ A descriptive look at the Yom Kippur Temple service ✔️ Insight into the inner, Chassidic meaning behind each step ✔️ Clarity on how teshuva and atonement truly work ✔️ A deeper understanding of G-d's closeness to the Jewish people on Yom Kippur today Tune in for an inspiring journey into the spiritual core of Yom Kippur, bridging ancient service with timeless lessons for our lives. #YomKippur #Teshuva #RabbiKaufmann #TempleService #Chassidus #JewishLearning #HighHolidays #Mayanot

The Temple Service on Yom Kippur: Meaning, Teshuva, and Divine Connection In this class, Rabbi Kaufmann takes us inside the heart of Yom Kippur, exploring the detailed Temple service of the Kohen Gadol and uncovering its profound Chassidic significance. Learn how the rituals of the past illuminate the spiritual essence of teshuva, the process of atonement, and how G-d's relationship with the Jewish people is uniquely revealed on this holiest of days—even in our time without the Beis HaMikdash. ✨ In this shiur you'll gain: ✔️ A descriptive look at the Yom Kippur Temple service ✔️ Insight into the inner, Chassidic meaning behind each step ✔️ Clarity on how teshuva and atonement truly work ✔️ A deeper understanding of G-d's closeness to the Jewish people on Yom Kippur today Tune in for an inspiring journey into the spiritual core of Yom Kippur, bridging ancient service with timeless lessons for our lives. #YomKippur #Teshuva #RabbiKaufmann #TempleService #Chassidus #JewishLearning #HighHolidays #Mayanot

The Kohen Gadol before the Navi

Daf Yomi Horayos 10Episode 2077Babble on Talmud with Sruli RappsSlides: https://docs.google.com/presentation/d/1hL_yXVaxRdx9hn_R4emKn57y-NFpViBxdxETaJzJ54M/edit?usp=sharingJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfSefaria: https://www.sefaria.org.il/Horayot.10a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro01:46 Kohen gadols & kings who are no longer serving14:07 Kohen gadols & kings who are not yet serving32:31 Interesting agadata59:36 Conclusion

No regular sin offering for a Kohen Gadol

The chamber of the Kohen Gadol, lishkas haetz and lishkas parhedrin.