Podcasts about korban pesach

Numerous different theories have been advanced to explain why the Kaddish prayer was written in Aramaic, and not in Hebrew. One reason given is based on the tradition that angels do not understand Aramaic. Kaddish is such a precious and valuable prayer that the angels would feel envious if they heard us recite it and they understood its meaning. This prayer was therefore composed in a language which the angels cannot understand. The Mahzor Vitri (Rabbenu Simha of Vitri, France, d. 1105) questioned this explanation, noting that there are many other beautiful and precious prayers which we recite that were written in Hebrew, without any concern that the angels might become envious. (We might also question how angels, which are perfect beings, can experience jealousy, a human flaw. Perhaps, envy over spiritual achievements is a laudable quality, and this feeling can be experienced by angels.) A second theory is that Kaddish is written in Aramaic as a reminder of the Babylonian exile. We emphasize to Hashem that He destroyed the Bet Ha'mikdash and drove us into a foreign land, where we spoke a foreign language, and we hope that this will lead Hashem to regret His decision and bring us back. If the angels understood this prayer, they would respond by pointing out our misdeeds, arguing that we are unworthy of redemption, and so we recite Kaddish in a language which the angels do not understand. Another reason given is that many of the people who would attend Torah classes were simple laymen who did not understand Hebrew. Therefore, the Kaddish recited after Torah classes was written in Aramaic for their benefit, so they would understand this prayer. It seems that according to this reason, the other Kaddish recitations were modeled after the Kaddish recited after Torah classes. The Maharam Me'Rotenberg (c. 1215-1293) suggested that we recite Kaddish in Aramaic to express our grief over the destruction of the Bet Ha'mikdash. Just as a mourner changes out of his fine garments and wears simple clothing as an expression of mourning, we, too, change the language from Hebrew, the sacred tongue, to the inferior Aramaic, as an expression of anguish. (Incidentally, some sources explain similarly why we begin the Haggadah at the Seder in Aramaic, reciting "Ha Lahma Anya." As we sit down to the Seder, we are cognizant of the fact that we are meant to celebrate this occasion in Jerusalem, with the Korban Pesach. We therefore begin the Seder in a foreign language, expressing our grief that we observe Pesach in exile.) Rabbi Binyamin Ben Abraham (Italy, 13 th century), as cited by his brother, the Shiboleh Ha'leket (Rabbi Sidkiya Ha'rofeh), suggested that the gentile authorities at a certain point forbade the Jews from reciting Kaddish. The Jews therefore began reciting it in Aramaic, so the authorities would not realize that they were reciting this prayer. The Kolbo (anonymous work from the period of the Rishonim) offered two explanations, one assuming that Aramaic was widely known at the time of Kaddish's composition, and one assuming that it was not. If it was widely known, he writes, then Kaddish may have been written in this language specifically for the purpose of spreading its message far and wide, to demonstrate to the entire world, including the gentiles, our belief in our ultimate redemption, when Hashem's Name will be glorified throughout the world. Conversely, if Aramaic was not widely known, then perhaps it is recited in Aramaic because the angels might otherwise understand the prayer and thus prosecute against us. The Kaddish speaks of the time of the future redemption, and at that time, the righteous will be granted a greater position of stature than the angels. Since we human beings must struggle against our evil inclination to faithfully observe G-d, those who succeed and serve G-d properly deserve far more reward than the angels, who are created perfect, without sinful impulses. If the angels would understand the Kaddish, which speaks of the time of the final redemption, they might proceed to prosecute against us to ensure that the righteous would not be given a more distinguished position in the future. Kaddish is therefore recited in Aramaic, a language which the angels do not understand.

The depth of Achilas Pesachim.Source Sheet: https://drive.google.com/file/d/1yZyRIwzL74H-rsg6aaNLh9_iRTKegic_/view?usp=share_link

A new mishnah! If a Korban Pesach and a sin-offering were slaughtered, but not for their own sakes correctly, then they won't be fit for those specific purposes. And this need for correct intent applies to all 4 acts of worship with regard to the blood - correct slaughter, collecting the blood, conveying it to the altar, and sprinkling it on the altar. But whether conveying the blood is truly part of this worship is opened for discussion. Also, a discussion of pigul - namely, the meat of an offering outside of its specific time of offering. Including a discussion of a kohen who dips a finger in the blood and whether that has impact on the validity of the korban and also on the question of pigul. Part of the issue is that most laws of these offerings are derived from the peace-offering, shelamim, but pigul has different halakhot for the sin-offering.

More on the timing of the slaughtering of the Korban Pesach - whether it needs to be done in the afternoon of the 14th of Nisan or whether the morning of the 14th works too. Also, a newborn animal and how it can't be offered and also can't be given as a tithe. Plus, the case of one who does wrong (eating forbidden fat), designates his sin-offering, becomes a heretic (so his designation is negated and the offering is disqualified), and then comes back to faith -- is the offering reinstated? What about someone who loses his cognitive abilities (at the same point where the first one became a heretic), and then he was healed - is the offering reinstated? Both cases are necessary, as the Gemara explains. What if the court rules that the fat isn't actually forbidden? And then retracts the ruling that it was permitted - is that offering disqualified or no? Plus, the time that all the sages agreed.

Can one switch a Korban Pesach to be a different offering? Or any offerings to be other offerings? How similar or dissimilar would the two different offerings need to be? To establish the various boundaries for the offerings, as they emerge from comparison to the Korban Pesach. [Who's Who: Mavog] [Who's Who: Rav Mesharshiyah] To establish that there are different kinds of sin-offerings, with real practical differences among them.

More on the parallels and comparsions between various offerings, and the way intent for the particular offering does (or does not) invalidate a meal-offering. Including whether the blood of the given (animal) offering can be present in the Holy of Holies. Also, a new mishnah! Is a Korban Pesach that is slaughtered in the morning of the 14th of Nisan considered slaughtered at the wrong time? Plus, the new wrinkle of whether the offering is eaten, as compared to the korban olah, which is not. And returning to the question of early on the 14th of Nisan counts as the correct time for the Pesach sacrifice.

The Gemara uses the Torah's verses to prove which offerings need to be offered specifically in the name of its purpose and for the owner. With a distinction between sin-offerings that are offered in atonement and apology for violating a karet-level sin, as compared to the nazir's sin-offering. Which sacrifices can be learned from other sacrifices, or specifically not? Also, the Korban Pesach, and how its timing is essential, but so too is it essential that it be offered for its specific purpose.

Now, the peace-offerings that are brought on occasions of thanksgiving - what if one were slaughtered in the name of a different person's thanksgiving? Is the fact that it's still a thanksgiving offering sufficient for it to be fit as an offering, or must another be offered? Also, other offerings that have to be made in the name of the specific sacrifice (like the Korban Pesach, which has to be a Shelamim/peace-offering).

Friday 5 Elul

Friday 5 Elul

Thursday 4 Elul

Thursday 4 Elul

Thursday 4 Elul

Wednesday 3 Elul

Wednesday 3 Elul

Wednesday 3 Elul

Tuesday 2 Elul

Tuesday 2 Elul