Podcast appearances and mentions of kohen gadol

After the recitation of the Ketoret, we recite "Abayeh Hava Mesader," a section from the Gemara (Yoma 33a) citing Abayeh's concise list of all the Abodot (services) performed daily in the Bet Ha'mikdash, following the sequence in which they were performed. This list was compiled "Aliba De'Abba Shaul" – according to the view of Abba Shaul, as there is some debate concerning the sequence of the Abodot. We read this section so that we will be considered as though we followed this procedure and performed all these Abodot. However, this is effective only if one understands what he reads. Let us, then, briefly go through this list so we understand what we are saying: Ma'aracha Gedola – placing the firewood on the large altar in the Temple courtyard. Ma'aracha Sheniya Shel Ketoret – placing the firewood on the smaller altar, the incense altar inside the Bet Ha'mikdash. Siddur Sheneh Gizreh Esim – placing two long logs of wood on the large altar in the courtyard. Dishun Mizbe'ah Ha'penimi – cleaning the ashes from the incense altar. Hatabat Hamesh Nerot – preparing five of the lamps of the Menorah for kindling. Dam Ha'tamid – sprinkling the blood of the morning Tamid sacrifice. Hatabat Sheteh Nerot – preparing the remaining two lamps of the Menorah for kindling. Ketoret – bringing the morning incense offering. Ebarim – offering the Tamid sacrifice on the altar. Minha – the flour offering that accompanied the Tamid sacrifice. Havitin – the flour offering brought each day by the Kohen Gadol. Nesachin – the wine libations that accompanied the daily Tamid. Musafin – offering the special Musaf sacrifice on Shabbat, Rosh Hodesh and holidays. Bazichin – placing on the altar each Shabbat the frankincense that was on the Shulhan (table) with the Lehem Ha'panim (show-bread). Tamid Shel Ben Ha'arbayim – the afternoon Tamid sacrifice. Abayeh concludes his statement by mentioning the law that no sacrifice may be offered after the afternoon Tamid ("Aleha Hashlem Kol Ha'korbanot Kulam"). As mentioned, this section begins with the words "Abayeh Hava Mesader" ("Abayeh would arrange…"). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that there were those who added the word "Hu" ("he") in between the words "Abayeh" and "Hava." The reason is that if one recites the words "Abayeh Hava" quickly, he may inadvertently utter the Name of "Havaya," which may not be pronounced the way it is written. By breaking up these words with the word "Hu," one ensures not to mistakenly violate this prohibition, which, according to Tosafot (Shebuot 35a), is so severe that one forfeits his share in the next world if he transgresses and utters the Name. Hacham Ovadia Yosef writes that strictly speaking, this is not necessary, because one transgresses this prohibition only if he utters the Name intentionally. Even if one indeed ends up saying the Name of "Havaya" by reciting the words "Abayeh Hava," he has not committed any wrongdoing, because he had no intention at all of uttering the Name. Nevertheless, it is commendable to briefly pause between the words "Abayeh" and "Hava."

June 4 second from 14:33 till the end As we've seen in previous installments, the recitation of the Ketoret is especially valuable, and offers a person great blessings and benefits. However, this is true only if the person recites the text slowly and with Kavana (concentration), understanding the words he utters. As such, it behooves us to try to understand this difficult text to whatever extent we can. The portion from the Talmud which we recite begins by listing the eleven ingredients of the Ketoret, and their relative amounts in the mixture. We read that the Ketoret consisted of a total of 368 portions ("Maneh"), and that 365 of these were offered over the course of the 365 days of the solar calendar – half a portion each morning, and half a portion each afternoon. The remaining three portions were used for the Kohen Gadol's special Ketoret offering inside the Kodesh Ha'kodashim (inner sanctum of the Bet Ha'mikdash) on Yom Kippur. The Gemara teaches us that these three portions were returned on Ereb Yom Kippur to the "Machteshet" – the mortar – to be ground extra-fine. Whereas the Torah requires that the ordinary, daily Ketoret be prepared "Daka" – finely-ground – the Ketoret brought in the Kodesh Ha'kodashim on Yom Kippur needed to be "Daka Min Ha'daka" – especially fine, and so these three portions were ground a second time on Ereb Yom Kippur, in preparation for the Yom Kippur service. The first four of the eleven spices listed by the Gemara are Sori, Siporen, Helbena and Lebona, which (as mentioned in our previous installment) are the four spices named by the Torah (Shemot 30:34). As the Gemara teaches, Sori is "Seraf Ha'notef Me'aseh Ha'ketaf" – "sap that drips from the balsam tree." This is the "Nataf" mentioned by the Torah, referring to its "dripping" ("Notef") from the tree. The Siporen – onycha – is called "Shehelet" in the Torah. The third and fourth spices are Helbena – galbanum – and Lebona – frankincense – which are listed by these names also in the Torah. The next five spices are Mor – myrrh; Kesia – cassia; Shibolet Nerd – spikenard; Karkom – saffron; and Kost – costus. There's a great deal of discission as to the correct text for this ninth spice. In many editions, this word appears as "Ha'kosht." The definitive article "Ha" ("the") seems difficult to justify, because this article is used only in reference to the first four spices ("Ha'sori Ve'ha'siporen Ve'halbena Ve'ha'lebona"). As we explained in a previous installment, the prefix "Ha" appears in reference to these four because these four are explicitly named by the Torah itself. All the others, however – including Kosht – are not named by the Torah, and so the prefix "Ha" seems inappropriate in this context. This point was made by Rav Meir Mazuz (1945-2025), who added that the word "Kosht" itself is incorrect. The correct pronunciation, he wrote, is "Kost" – meaning, with the letter Sin as opposed to the letter Shin. Rav Mazuz explained that "Kosht" resembles the Aramaic word "Keshot," which means "true" (as we say in the Berich Shemeh prayer: "De'Hu Elaka Keshot Ve'Orayteh Keshot…") and is not the name of a spice. Therefore, although in many Siddurim the word is written "Ha'kosht," it should be pronounced "Kost."

The Bet Yosef (commentary to the Tur by Maran Rav Yosef Karo, author of the Shulhan Aruch) cites Rav Yishak Abuhab (Spain, 1433-1493) as stating that when one recites the list of the eleven spices of Ketoret, he must do so carefully, from a written text, in order to ensure not to mistakenly omit any of the spices. As we say in the section from the Gemara recited in the Ketoret section, "Im Hisar Ahat Mi'kol Samaneha Hayab Mita" – leaving out even one of the eleven ingredients of the Ketoret constitutes a capital offense, punishable by death. Since we read the Ketoret section in lieu of the offering of the Ketoret in the Bet Ha'mikdash, one who mistakenly skips one of the ingredients would be in violation of this capital offense. The Bet Yosef speculates that this might be the reason why Ashkenazic communities do not recite the Ketoret section on weekday mornings – due to the concern that one might recite this section quickly, given the pressures of the workweek, and mistakenly omit one of the spices. Indeed, the Rama (Rav Moshe Isserles, Poland, 1530-1572) explains on this basis the Ashkenazic custom not to recite the Ketoret on weekdays. The Bet Yosef comments that if the Ashkenazim received a tradition to omit the Ketoret on weekdays, then he certainly will not argue with their tradition, but if this is done only due to the fear of skipping one of the spices, then this practice is not acceptable. He explains that when the Gemara speaks of the death penalty as the punishment for leaving out one of the spices of the Ketoret, this refers to the Kohen Gadol offering a deficient incense on Yom Kippur. The only time it was ever permissible to enter the Kodesh Ha'kodashim – the inner sanctum of the Bet Ha'mikdash – was when the Kohen Gadol went there to perform the special Yom Kippur service, and this required the offering of Ketoret. If the Ketoret was deficient and thus invalid, then the Kohen Gadol would be in violation of a capital offense when he entered the Kodesh Ha'kodashim on Yom Kippur. It goes without saying that this has no relevance at all to somebody who mistakenly omits one of the spices when reciting the section of the Ketoret and listing its ingredients. A different view is held by the Rambam, who maintained that a Kohen incurs the death penalty for offering a deficient Ketoret even on ordinary weekdays, and not only on Yom Kippur. However, even according to the Rambam, the punishment is incurred not for bringing a deficient Ketoret, but rather for entering the Bet Ha'mikdash for naught, since the offering brought was not valid. Clearly, this does not apply to one who mistakenly skips one of the spices while reciting the Ketoret. Moreover, even if one insists that offering a deficient Ketoret itself constitutes a capital offense, there is no basis for extending this to a person who omits one of the spices during the recitation of this section. Therefore, while of course one should always try to ensure to recite all the words of the entire prayer service properly, there is no reason to be especially "scared" when listing the ingredients of the Ketoret.

Join us as we look at this week's Haftorah from the book of Zecharia: his vision of Yehoshua the Kohen Gadol and the lights of the Menorah. In it we see how "the more things change, the more they stay the same" and uncover some tips about how to deal with an uncertain future.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 elchononcohen@gmail.com or via instagram @OvertimeCook or @Elchonon.

June 2 second from 2:36 There are many people – including yeshiva students and Talmideh Hachamim – who skip the section of Korbanot, which discusses the sacrifices offered in the Bet Ha'mikdash, and begin with Pesukeh De'zimra, from Hodu or from Baruch She'amar. The Hikreh Leb ( Rav Raphael Yosef Hazan, 1741–1820) considered the possibility that those who devote their days to Torah study are perhaps justified in omitting the Korbanot section. Since they spend their time immersed in Torah learning, they might be excused for saving time by skipping this part of the Shaharit prayer. However, the Hikreh Leb dismisses this possibility, writing that as this is part of the daily prayer schedule, there is no excuse for omitting it. We cannot emphasize enough the importance and value of reading the Korbanot section, whereby we access the atonement and blessings that the sacrifices in the Bet Ha'mikdash bring. This is true of all the Korbanot, but it is especially true of the Ketoret – the section dealing with the incense offering that was brought each day in the Bet Ha'mikdash. The Zohar (Midrash Ha'ne'elam, Parashat Vayera) relates that Eliyahu Ha'nabi once appeared to Rabbi Pinhas, and taught him that the public recitation of the section of the Ketoret has the power to protect against plagues. Rabbi Aha, the Zohar writes, once visited the town of Tarsha, and the residents informed him that a plague had been ravaging the town for seven days, and was increasing in severity. He instructed them to choose the forty most righteous men of the town, and divide them into four groups of ten. Each was to go to a different corner of the town and recite the section of the Ketoret. Afterward, Rabbi Aha urged them to visit those who were on the brink of death, and to read the verses that tell of Aharon ending a plague by offering incense (Bamidbar 17). Sure enough, these patients survived. Elsewhere (Parashat Vayakhel), the Zohar emphasizes the protective powers of the recitation of the Ketoret. It cites Rabbi Shimon Bar Yohai's exclamation that if people recognized just how precious this text is, they would take each word and wear it as a crown on their heads. If one recites the Ketoret with proper concentration, Rabbi Shimon taught, he is spared from punishments both in this world and the next world. The Zohar further teaches that the Ketoret should be recited before the Amida prayer, because it helps clear the pathway to the heavens from the harmful spiritual forces that seek to sabotage one's prayers, ensuring that they reach the heavens. Some explain that the special offerings of the Nesi'im (tribal leaders) which they brought in honor of the consecration of the Mishkan were especially cherished by G-d because they included Ketoret. Moreover, Rabbenu Bahya (Spain, 1255-1340) writes that the moments after the offering of the Ketoret were the most auspicious time for blessings and prayers. This is why the Kohen Gadol would recite a special prayer for the people after offering the Ketoret on Yom Kippur, and why Moshe and Aharon blessed the nation on the day of the Mishkan's inauguration, following the offering of Ketoret. I witnessed the power of the Ketoret recitation firsthand. When my congregation's synagogue was being constructed, we encountered one problem after another. For reasons we do not know, Hashem decided to test us by making the process exceedingly difficult. Nothing was working. We consulted with the great Kabbalist Rav Mordechai Attieh, and he came with ten great scholars. They stood around the construction site and recited the Ketoret. Sure enough, after that point, we were able to move forward and complete the project. The power of the Korbanot section and the rewards offered by its recitation should incentivize all of us to do everything we can to ensure that we read this section each day.

The Holy PatientWhy does the Rambam compare the Nazir to the Kohen Gadol?This week's episode explores a striking paradox: the Nazir is both a patient in need of treatment and a model of holiness. What can this teach us about struggle, self-discipline, and spiritual growth?Sources:Num. 6, Guide 3:48, Eight Chapters sec. 4Pictured: Gabriël Metsu, Visit of the Physician

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

Parashat Emor. Why Kohen Gadol has more restrictions and why blemishes make kohen pasul by Rabbi Benjamin Lavian

In this week's episode Rabbi Kohn discusses the importanve of not letting negativity hold you back. He brings out from the Parsha's commandments to kohanim thatwe must be postive and not let any negativity take us down. Rabbi Kohn also speaks about how the Kohen Gadol was a national figure. How he did not show any signs of mourning and what we can learn from that. 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/  TO SUPPORT THE BENSALEM JEWISH OUTREACH CENTER AND HELP RABBI KOHN REACH HIS GOAL USE THIS SECURE LINK DONATE HERE If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST  Chapters (00:00:00) - The Practical Parasha Podcast(00:01:22) - A Moment of Reflection on Torah Study(00:03:08) - Parshas Emor(00:03:33) - Parshha(00:08:26) - The Parasha(00:13:40) - The Kohanim and Signs of Mourning(00:18:45) - The Kohen Gadal(00:21:55) - The Commandment of Sukkos

Patrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.comA aula explora a humanidade do Kohen Gadol e como as restrições da Torá — como a proibição de casar-se com viúvas ou participar de certas decisões — servem como salvaguardas contra segundas intenções e fraquezas inerentes a qualquer indivíduo. Através desses exemplos, o Rabino demonstra que a verdadeira santidade (Kedushim) não é a ausência de impulsos, mas sim o reconhecimento das próprias vulnerabilidades e a criação de filtros práticos para evitar o erro e alinhar a vida à vontade divina.

התוכן מהפסוק [בראשון דפ' אמור] "והכהן הגדול מאחיו" לומדים חז"ל שהכה"ג צ"ל גדול מאחיו "בכח.. ובעושר", ואם אין לו‏ – ‏אחיו הכהנים מגדלין אותו‏ – ‏"גדלהו משל אחיו". גדלות הכה"ג צ"ל מאחיו הכהנים דוקא, להורות, שגם כשהכהנים הם אלו שגידלוהו, צריכים הם לדעת שהוא הכה"ג והם כהנים סתם ואסורים להיכנס לקודה"ק! וההוראה: פעם הי' הסדר שכאשר למישהו היתה "שאלה" הלך ל"רב" לשמוע פסק-דין. לאחרונה נהי' הסדר שהבעלי-בתים "מראים" לרב איפה להסתכל כדי לברר מהו הפסק-דין..., ועד שהם אומרים לו מה צ"ל הפסק-דין! הבעלי-בתים מתערבים בתחומו של הרב! ועד-כדי-כך שלפעמים מאיימים עליו שיפטרוהו אם לא יפסוק לפי רוחם!... עליהם לדעת: 1) על הבעלי-בתים לחזק ו"לגדל" את הרב אם אין לו תקיפות מצ"ע, אבל 2) עם כל זה הרב הוא זה שנכנס ל"קודש-הקדשים" לפסוק דינים, ועליהם, כ"ממלכת כהנים" סתם, לא להתערב בזה כלל! וכך יצליח להנהיג את קהילתו כדבעי. וזהו א' מג' דברים טובים שיש ללמוד מה"רפורמים": 1) לא מדברים בעת חזרת הש"ץ וקריה"ת. 2) מתחשבים בכבוד ביהכנ"ס. 3) מכבדים את הרב ולא מתערבים בתחומו! ב' חלקים משיחת י"ב תמוז ה'תשח"י ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=26-04-2026 Synopsis On the verse (in rishon of parashas Emor), “The Kohen who is greater than his brothers…” our Sages derive that the Kohen Gadol must be “greater than his brethren in strength…and in wealth,” and if he lacks wealth, then his fellow Kohanim must make him wealthy from their own property, as the verse states, “‘The Kohen who is greater (hagadol) than his brothers' – elevate him (gadleihu) from the property of his brothers.” That is, even when the Kohanim themselves are the ones who elevated him, they must still recognize that he is the Kohen Gadol, while they are ordinary Kohanim who are forbidden from entering the Kodesh Hakodoshim. In the past, when someone had a halachic question, he would go to a Rav for a ruling, but recently, a new pattern has emerged: The laypeople show the Rav where to look in order to determine the ruling, and they even tell him what the ruling should be. Sometimes, they even threaten to dismiss the Rav if he fails to rule according to their wishes. But this verse teaches us that: (1) On the one hand, the laypeople must strengthen and elevate the Rav if he lacks firmness of his own. (2) Nevertheless, the Rav is the one who “enters the Kodesh HaKodashim” to render halachic rulings, and the laypeople, as a “kingdom of (ordinary) Kohanim” must not interfere at all. This is one of three good things that can be learned even from “Reform” congregations: (1) They do not speak during the repetition of the Amidah or the Torah reading. (2) They are mindful of the honor of the synagogue. (3) They respect the rabbi and do not interfere in his domain.2 excerpts from sichah of 12 Tammuz 5718 For a transcript in English of the Sicha: https://thedailysicha.com/?date=26-04-2026 לע”נ הרה"ח הרה"ת ר' דובער ע"ה יוניק ליום היארצייט שלו ט' אייר. ת.נ.צ.ב.ה.נדבת בנו ר' דוד שי' יוניק*לזכות גנעשא בת בתשבע שתחי' ליום ההולדת שלה ח' אייר - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

Why must the Kohen Gadol have a “home,” and what does Hashem ask from imperfect people? The Rebbe explains that holiness includes family, relationship, and growth. Like a mikveh, Hashem purifies every sincere step and helps each Jew rise higher. https://www.torahrecordings.com/classes/by_parsha/003_vayikra/006_acharei/011

Diagram Unlike the showbread (lechem hapanim) and the two loaves (shtei halechem), for which there is a debate about when they are sanctified the minchat chavitin of the Kohen Gadol and regular meal offerings are sanctified the moment they are placed into a service vessel (kli sharet). From that point forward, they are considered holy and can be disqualified by factors such as being left overnight (linah) or leaving the Sanctuary. Rabbi Meir and Rabbi Yehuda disagree regarding the dimensions of the Table (Shulchan) and the measurements of the individual loaves that made up the showbread. The Mishna explains how the loaves were arranged on the Table according to these two opinions. Rabbi Yochanan calculated the maximum height at which the Table could sanctify the bread, based on the total height of the stacked loaves according to the respective views of Rabbi Yehuda and Rabbi Meir. The Gemara raised several difficulties with his statement but ultimately resolved them. Following this discussion, a dispute arose regarding the frame (misgeret) of the Table—whether it was fixed above the tabletop or beneath it. From there, Rabbi Yochanan linked these different opinions to a question regarding the ritual impurity of a "reversible table" (tavla hamit'pachet). What is clear from his words is that the Table was susceptible to ritual impurity. However, if it was a wooden vessel, a "wooden vessel made to rest in a fixed place" (kli etz ha'asui lenachat) should not be susceptible to impurity. The Gemara resolves this by Reish Lakish's explanation that the Table was moved and lifted to be shown to the festival pilgrims, thus categorizing it as a mobile vessel.

Diagram Unlike the showbread (lechem hapanim) and the two loaves (shtei halechem), for which there is a debate about when they are sanctified the minchat chavitin of the Kohen Gadol and regular meal offerings are sanctified the moment they are placed into a service vessel (kli sharet). From that point forward, they are considered holy and can be disqualified by factors such as being left overnight (linah) or leaving the Sanctuary. Rabbi Meir and Rabbi Yehuda disagree regarding the dimensions of the Table (Shulchan) and the measurements of the individual loaves that made up the showbread. The Mishna explains how the loaves were arranged on the Table according to these two opinions. Rabbi Yochanan calculated the maximum height at which the Table could sanctify the bread, based on the total height of the stacked loaves according to the respective views of Rabbi Yehuda and Rabbi Meir. The Gemara raised several difficulties with his statement but ultimately resolved them. Following this discussion, a dispute arose regarding the frame (misgeret) of the Table—whether it was fixed above the tabletop or beneath it. From there, Rabbi Yochanan linked these different opinions to a question regarding the ritual impurity of a "reversible table" (tavla hamit'pachet). What is clear from his words is that the Table was susceptible to ritual impurity. However, if it was a wooden vessel, a "wooden vessel made to rest in a fixed place" (kli etz ha'asui lenachat) should not be susceptible to impurity. The Gemara resolves this by Reish Lakish's explanation that the Table was moved and lifted to be shown to the festival pilgrims, thus categorizing it as a mobile vessel.

Pictures The Mishna compares the details regarding the laws of semicha (leaning) and tenufa (waving). Semicha has a stringency in that all owners of the sacrifice are obligated to perform it, while the same does not hold true for tenufa. However, waving applies to both individual and communal sacrifices, to animals that are both alive and slaughtered, and to both animals and non-living items, such as breads. These do not apply to semicha, which is only performed on live animals and primarily for individual sacrifices. The Gemara brings a scriptural source for the ruling that semicha is obligatory for all owners of the sacrifice, while only one person performs tenufa on behalf of the others. A difficulty is raised against the fact that semicha is limited only to live animals based on a Mishna in Tamid 33b, which describes a process of semicha performed by a Kohen Gadol on a slaughtered animal. However, Abaye explains that this specific semicha is performed merely out of respect for the Kohen Gadol and is not a formal requirement of the sacrificial service. The loaves of the lechem hapanim (showbread) and the loaves of the shtei halechem (two loaves) were kneaded separately. The shtei halechem were baked separately, while the lechem hapanim - twelve in total - were baked two at a time. The Gemara brings the scriptural source for these details. What shape were the lechem hapanim? Rabbi Chanina and Rabbi Yochanan each describe a different shape: either like an "open box" or like a "rocking boat." The Gemara analyzes these different opinions based on other known details regarding the various components of the table (shulchan) upon which the bread sat.

Pictures The Mishna compares the details regarding the laws of semicha (leaning) and tenufa (waving). Semicha has a stringency in that all owners of the sacrifice are obligated to perform it, while the same does not hold true for tenufa. However, waving applies to both individual and communal sacrifices, to animals that are both alive and slaughtered, and to both animals and non-living items, such as breads. These do not apply to semicha, which is only performed on live animals and primarily for individual sacrifices. The Gemara brings a scriptural source for the ruling that semicha is obligatory for all owners of the sacrifice, while only one person performs tenufa on behalf of the others. A difficulty is raised against the fact that semicha is limited only to live animals based on a Mishna in Tamid 33b, which describes a process of semicha performed by a Kohen Gadol on a slaughtered animal. However, Abaye explains that this specific semicha is performed merely out of respect for the Kohen Gadol and is not a formal requirement of the sacrificial service. The loaves of the lechem hapanim (showbread) and the loaves of the shtei halechem (two loaves) were kneaded separately. The shtei halechem were baked separately, while the lechem hapanim - twelve in total - were baked two at a time. The Gemara brings the scriptural source for these details. What shape were the lechem hapanim? Rabbi Chanina and Rabbi Yochanan each describe a different shape: either like an "open box" or like a "rocking boat." The Gemara analyzes these different opinions based on other known details regarding the various components of the table (shulchan) upon which the bread sat.

There is a tradition that there are two communal offerings that require semicha. Rabbi Yehuda and Rabbi Shimon disagree about which two they are. They both agree that the communal bull offering (brought for an unintentional sin of the congregation) requires semicha by the elders, but they disagree about the identity of the second one. Rabbi Yehuda holds that it is the scapegoat on Yom Kippur, noting that according to the verse in the Torah, the Kohen Gadol performs semicha on it. Rabbi Shimon disagrees because he holds that semicha must be performed by the owner, and he argues the Kohen Gadol is not the owner of that sacrifice; the scapegoat atones only for the sins of the Israelites, while the kohanim receive their atonement from the confession of the Kohen Gadol on his own bull offering. Rabbi Yehuda disagrees with Rabbi Shimon's position, holding instead that the scapegoat atones for the sins of the kohanim as well, which makes the Kohen Gadol an owner of that sacrifice. Rabbi Shimon includes the communal goat offering for idolatry as the second sacrifice requiring semicha, deriving this from the word "goat" written in the context of the semicha of the nasi's (leader's) sin offering (Vayikra 4:24); the extra word implies that another goat - the communal one - is included in the requirement. Rabbi Yehuda, however, uses the verse in Vayikra 4:15, which specifies "the bull," to exclude the goat and limit the requirement to the bull alone. The Gemara questions why each sage needs a specific verse to prove his opinion when they could have simply relied on the established tradition that only two communal offerings require semicha. All individual offerings require semicha, with the exception of the firstborn animal, animal tithes, and the Pesach offering. The exclusion of these three is derived from the verse regarding peace offerings, "his offering," which implies an offering that is designated as "his" by choice.

There is a tradition that there are two communal offerings that require semicha. Rabbi Yehuda and Rabbi Shimon disagree about which two they are. They both agree that the communal bull offering (brought for an unintentional sin of the congregation) requires semicha by the elders, but they disagree about the identity of the second one. Rabbi Yehuda holds that it is the scapegoat on Yom Kippur, noting that according to the verse in the Torah, the Kohen Gadol performs semicha on it. Rabbi Shimon disagrees because he holds that semicha must be performed by the owner, and he argues the Kohen Gadol is not the owner of that sacrifice; the scapegoat atones only for the sins of the Israelites, while the kohanim receive their atonement from the confession of the Kohen Gadol on his own bull offering. Rabbi Yehuda disagrees with Rabbi Shimon's position, holding instead that the scapegoat atones for the sins of the kohanim as well, which makes the Kohen Gadol an owner of that sacrifice. Rabbi Shimon includes the communal goat offering for idolatry as the second sacrifice requiring semicha, deriving this from the word "goat" written in the context of the semicha of the nasi's (leader's) sin offering (Vayikra 4:24); the extra word implies that another goat - the communal one - is included in the requirement. Rabbi Yehuda, however, uses the verse in Vayikra 4:15, which specifies "the bull," to exclude the goat and limit the requirement to the bull alone. The Gemara questions why each sage needs a specific verse to prove his opinion when they could have simply relied on the established tradition that only two communal offerings require semicha. All individual offerings require semicha, with the exception of the firstborn animal, animal tithes, and the Pesach offering. The exclusion of these three is derived from the verse regarding peace offerings, "his offering," which implies an offering that is designated as "his" by choice.

התוכן בהערות אאמו"ר על הזהר פ' צו מביא מ"ש בגמ' [זבחים יט.]: א"ר אשי אמר לי הונא בר נתן זימנא חדא הוה קאימנא קמי' דאיזגדר מלכא (מלך פרס הי'), והוה מדלי לי המיינאי ותיתי ניהלי' (אבנטו הי' גבוה חגור מלמעלה מכנגד אצילי ידיו, והפשיטו למטה כדי לנאותו) ואמר לי "ממלכת כהנים וגוי קדוש" כתיב בכו (וצריכים אתם לנהוג עצמכם בתפארת כהנים דכתיב בהו לא יחגרו ביזע), כי אתא קמי' דאמימר א"ל אקיים בך "והיו מלכים אומניך". וההוראה (דאף שמדובר אודות סיפור עם מלך פרס וכו', אבל זה משתלשל מלמעלה): "זיעה" מורה על ענין הגבורות, וזהו הענין ד"לא יחגרו ביזע", שהעבודה צ"ל מתוך חסד ורחמים למע' ממדידות וההגבלות דגבורות. ועוד ענין: מטרת החגורה היא להפריד בין "פלגך דלעילא" שבו האיברים הדקים יותר ל"פלגך דלתתא" שבו איברי העיכול וכו'. וזהו "לא יחגרו ביזע" – להוריד החגורה כדי למעט בכל מה דאפשר את ה"פלגך דלתתא". (ולכן בני ישמעאל לובשים ה"חגורה" על ראשם, וזה משתלשל ממצנפת כה"ג וכו'). וההוראה: אע"פ שצ"ל גם הענינים ד"פלגך דלתתא", אבל יש לדעת שהם "תתא" וצ"ל תחת ממשלת ה"לעילא", "כל מעשיך לשם שמים".משיחת מוצאי ש"ק פ' צו ה'תשל"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=27-03-2026 Synopsis In my father's notes to the Zohar on Parashas Tzav, he cites the story from the Gemara in Zevachim (19a): “Rav Ashi said: Huna bar Noson told me: Once, I was standing before King Izgadar (of Persia), and my belt (hemyani) was too high, and he lowered it and said to me: It is written about you, ‘A kingdom of priests and a holy nation' (i.e., you must be glorified like a Kohen, of whom it says, “They shall not gird themselves in a place of sweat.”). When I came before Ameimar, he said to me: With regard to you, [the verse] ‘And kings will be your foster fathers' was fulfilled.” The lesson is as follows: Sweat represents gevuros; thus the verse states, “They shall not gird themselves in a place of sweat,” because the service must be carried out with kindness and mercy, beyond the measure and limitation stemming from gevurah. Another point: The purpose of a belt is to separate between the upper half of the body, where the more refined organs are located, and the lower half, where the digestive organs etc. are located. This is also the meaning of “They shall not gird themselves in a place of sweat” (e.g., near the elbows), rather, one should lower the belt in order to minimize the space of the lower half as much as possible. (This is why the Bnei Yishmael wear a belt on the head, and it stems from the Mitznefes of the Kohen Gadol etc.) The lesson is that although matters relating to the “bottom half” are necessary in a person's life, he should know that they are the “bottom,” and they must remain under the control of the upper half – “All your deeds should be for the sake of heaven.”Excerpt from sichah of Motzaei Shabbos Parashas Tzav 5739 For a transcript in English of the Sicha: https://thedailysicha.com/?date=27-03-2026 לזכות ר' משה הכהן בן רוזה חנה שי' ליום ההולדת שלו ט' ניסן – לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת אביו ‏ר' אברהם הכהן שי'‏

התוכן א) "אין צו אלא לשון זירוז, מיד ולדורות". ההוראה מזה – בשתים: 1) העבודה בכל עניני תומ"צ צ"ל בזריזות, וכמ"ש אדה"ז (באגה"ק) גודל מעלת הזריזות וכו' 2) הפעולה של עבודתו בכל עניני תומ"צ צ"ל לא רק על כל בנ"י שבדורו אלא גם "ולדורות"!. ב) בטעם מצות חביתי כה"ג [שבהתחלת שני דפ' צו], מבאר בספר החינוך שמצד יחודו של הכה"ג וכו' ראוי שיהי' לו קרבן מיוחד תמיד בכל יום כמו תמידי הצבור וכו', ובעבודה: כה"ג הוא בחי' היחידה של כלל ישראל, ועד"ז ישנה בחי' היחידה בנשמת כ"א שפועלת בו תמיד במשך כל היום, אבל זוהי בבחי' מקיף, וכדי שתפעל פעולתה גם באופן פנימי ה"ז ע"י שממשיכים אותה בפרטים וכו' – "זאת תורת החטאת" זאת תורת האשם" שבהמשך השיעור חומש.משיחת יום ב' דפ' צו, תענית אסתר ה'תשמ"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=22-03-2026 Synopsis (a) On the opening verse of parashas Tzav, Rashi writes: “Tzav always connotes urging, immediately and for future generations.” The lesson is twofold: (1) All aspects of Torah and mitzvos must be done with alacrity, in line with the Alter Rebbe's discussion in Iggeres HaKodesh about the tremendous quality of alacrity etc. (2) One's service must affect not only all the Jewish people of his generation, but also future generations. (b) Sefer HaChinuch explains that the reason for the Chavitei Kohen Gadol (discussed in sheini of parashas Tzav) is because due to the unique status of the Kohen Gadol, it is fitting that he offer a special korban every day, similar to the Tamid offered every day on behalf of the public. In terms of divine service: The Kohen Gadol represents the level of Yechidah of the entire Jewish people. Similarly, there is the Yechidah within every Jew, which constantly affects a Jew throughout the entire day. But the Yechidah exists in a manner of makif, and for it to be internalized, it must expressed in the details etc., as the parashah goes on to describe: “This is the law of the Chatas”; “This is the law of the Asham” etc.Excerpt from sichah of Monday, parashas Tzav, Taanis Esther 5746 For a transcript in English of the Sicha: https://thedailysicha.com/?date=22-03-2026 לע"נ הרב לוי יצחק ע"ה בן – יבלח"ט – הרב חיים צבי שי' וואלאסאוו

The Mishna in Pirkeh Abot (3:16) teaches: "The shop is open, the shopkeeper gives on credit, the ledger is open, the hand writes, and whoever wishes to borrow may come and borrow." Meaning, G-d invited us to come and enjoy the blessings of the world, "on credit," even before we deserve them, though with the expectation that repay our "debt" through the performance of Misvot. The Megaleh Amukot (Rav Natan Neta Spira, Poland, 1584-1633) offers a deeper explanation of the Mishna's teaching, noting that the word "Hanut" ("shop") may be read as an acrostic for "Hodesh Nissan Ve'hodesh Tishri" – "the month of Nissan and the month of Tishri." During these two months in particular we are invited to "borrow," to receive great blessings from the Almighty that we do not necessarily deserve. These two months – Tishri, when we observe the Yamim Noraim, and Nissan, when we observe Pesach – are especially auspicious times when we are able to turn to Hashem in sincere prayer and have our wishes fulfilled. This connection between the months of Nissan and Tishri is discussed also by Rav Baruch of Medzhybizh (1753–1811), in explaining a verse in Parashat Bo ( 13:5) regarding the Pesach sacrifice: "Ve'abateta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh" – "You shall perform this service in this month." Rav Baruch explains that the word "Zot" ("this") refers to Yom Kippur, when the Kohen Gadol would perform the special Aboda (service) in the Bet Ha'mikdash, which the Torah describes with the word "Zot": "Be'zot Yabo Aharon El Ha'kodesh" ("With this shall Aharon enter the Sanctuary" – Vayikra 16:3). The word "Zeh" (the masculine form of "Zot"), Rav Baruch says, refers to the month of Nissan, of which G-d declared, "Ha'hodesh Ha'zeh Lachem Rosh Hodashim" – "This month is for you the first of the months" (Shemot 12:2). Hence, when the Torah tells us, "Ve'abateta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh," it means that we should perform the service of "Ha'zot" – of Yom Kippur – during "Ha'hodesh Ha'zeh" – the month of Nissan. Just as the period of the High Holidays is a time for repentance and spiritual growth, so is the month of Nissan. Rav Baruch adds that the difference between the words "Zot" and "Zeh" shows us the difference between the Teshuba (repentance) of Tishri and the Teshuba of Nissan. In Kabbalistic teaching, the feminine form is associated with passivity and timidness, whereas the masculine form connotes assertiveness. Tishri is referred to with the feminine form, "Zot," because this is a time of fear and intimidation, when we repent because we are being judged. Nissan, however, is a time for "Teshuba Me'ahaba" – repentance out of love. This is a joyous, vigorous Teshuba, when we seek to grow out of a sense of excitement and enthusiasm, out of deep love for Hashem and a desire to draw closer to Him. The Abneh Nezer (Rav Avraham Borenstein of Sochatchov, Poland, 1838-1910) writes that the days of Nissan are especially precious, and every hour during this month is as valuable as an entire day in a different month. This is a month in which we can achieve greatness, and it behooves to take full advantage of this opportunity, and utilize our time during Nissan for intensive Torah learning, prayer, and spiritual growth.

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 ★

Please support TORCH at GiveTORCH.net. Thank you for your partnership in expanding our Jewish programming!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

The second 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.

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

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.