Podcasts about mikdash

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainThe Gemara mentions the concept of אין עניות במקום עשירות - there is no poverty in a place of wealth - in context of the Mikdash (Temple). This generally means that it is better to spend more money than to be thrifty when it comes to the Mikdash. This is is fascinating concept and raises questions about the value of spending - and also the value of saving - in Jewish life. What are its implications for Jewish life today?Zevachim 88Dr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

The Machlokes of the Rambam against Tosfos and the Ramban.Source Sheet: https://drive.google.com/file/d/1FixTf-62bRrBMnXVWgVJQDeKC2HIZWS0/view?usp=share_link

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainZevachim 60b discusses whether the original sanctification of Jerusalem still obtains without a Mikdash (temple). This parallels another debate among the rabbis as to whether the entire land of Israel is still considered sanctified even after two exiles. These discussions reveal what the source of the kedusha (sanctity) of Jerusalem and the land of Israel are - an important theological question!Zevachim 60bDr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

Why does Rabbeinu Yerucham hold that after the destruction of the Beis HaMikdash , midoraisa, we're only obligated to count the days of the Omer—but not the weeks? This unusual view has puzzled commentators for centuries. In this episode, we trace his reasoning back to an unexpected source—our very sugya—and uncover how a subtle shift in the Gemara's focus reshapes the entire mitzvah of Sefiras HaOmer in post-Mikdash times.

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainThe fifth chapter of Zevachim describes the precise way the korbanot were offered - with a focus on the use of the external altar - known alternatively as the מזבח הנחושת, the מזבח החיצון, or the מזבח העולה. In this shiur we offer a glimpse into the role of the altar in defining the character of the Mishkan/MikdashZevachim 47Dr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

This week we will detail which disqualifications (pesulei avodah – disqualifications of the sacrificial service) invalidate the Temple service—such as a zar (non-kohen), tamei (ritually impure), onen (a mourner on the day of burial), tevul-yom (one who immersed in a mikveh that day but must wait until nightfall), mechusar begadim (lacking the proper priestly garments), or sh'tuyei yayin (a kohen who drank wine)—deriving each from verses and showing how they apply in the Mikdash but not on a bamah (private altar). The Gemara further clarifies laws of priestly garments (too few, extra, torn, or soiled), belt placement, and chatzitzah (a barrier between the garments and the body), and then transitions to the requirement of kidush yadayim v'raglayim (sanctifying the hands and feet with water), including whether it lapses overnight and the mechanics of the kiyor (laver).For more info or to visit the main shiur page please visit⁠⁠ https://webyeshiva.org/course/daf-yomi-one-week-at-a-time-zevachim/

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainThe Gemara in Zevachim 24b requires that core aspects of the avodah (Temple worship) be done with the right hand or foot. We will use this as an opportunity to discuss the status of lefties in the Mikdash and in daily halakhic life. Zevachim 24bDr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

Why does Kaparah depend on it?Source Sheet: https://drive.google.com/file/d/1que5dxpLFDXeh5oidXkBApGlVSpZ1dxC/view?usp=share_link

The Gemara in Masechet Nedarim (81a) famously attributes the destruction of the first Bet Ha'mikdash to the people's failure to recite Birkot Ha'Torah – the daily blessings over the Misva of Torah study. The prophet Yirmiyahu (9:11) rhetorically asks, "Al Ma Abeda Ha'aretz" – "On account of what was the land destroyed?" – and then relays to us Hashem's answer: "Al Ozbam Et Torati" – "on account of their abandoning My Torah." The Gemara clarifies that in truth, the people during the time of the first Bet Ha'mikdash learned Torah, but they were deemed guilty of "abandoning" the Torah in that they neglected to recite the required Berachot over Torah study. Later commentators advanced different approaches to explain why the failure to recite Birkot Ha'Torah was considered such a grievous infraction. One interpretation is that the Jews of the First Commonwealth viewed Torah study as nothing more than a practical necessity, a means of knowing what to do. They mistakenly thought that the only reason to learn Torah is to obtain the information needed for proper observance of the Misvot. But in truth, this is only one aspect of Torah learning. Certainly, we must learn practical Halacha so we can observe the Torah correctly – but the Misva of Torah study extends far beyond that. As we say each evening in the Arbit prayer, "Ki Hem Hayenu Ve'orech Yamenu" – "For they are our lives, and the length of our days." Torah is a vitally important component of religious life, the way we connect to Hashem and immerse ourselves in Kedusha. We learn Torah not just for the functional purpose of knowing how to perform the Misvot, but also as an integral part of our pursuit of spirituality and holiness, and our effort to build a close relationship with our Creator. During the time of the first Bet Ha'mikdash, the people did not recite Birkot Ha'Torah because Berachot are recited only over the fulfillment of a Misva, and not over the performance of a "Hechsher Misva" – the preparatory stage of a Misva. For example, we recite a Beracha on Sukkot when eat in the Sukka, which fulfills the Misva, but not when we build the Sukka, which we do only to facilitate the Misva. Similarly, a Sofer does not recite a Beracha when he prepares a pair of Tefillin; a Beracha is recited only when one actually fulfills the Misva by putting the Tefillin on. Hence, the people in the First Commonwealth, who mistakenly saw Torah study as just a means of facilitating Misva observance, did not see any reason to recite a Beracha over Torah study. But in truth, Torah study is itself a Misva – and an exceptionally important Misva – which warrants a Beracha, just like other Misvot. Rabbenu Yona (Spain, d. 1264) explained that the people of that time did not sufficiently value Torah learning. They learned Torah, but they failed to appreciate the singular importance of this great Misva, which, as the famous first Mishna in Pe'a teaches, is equivalent to all other Misvot combined ("Ve'talmud Torah Ke'negged Kulam"). The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) taught that each word of Torah that we learn is equivalent to the other 612 Misvot combined. The Jews during the period of the first Mikdash did not recognize the great value of this Misva – and they were thus considered to have neglected the Beracha, and for this they were punished.

The Temple has been purified, Pesach has been celebrated on a national scale, but how will the Mikdash be maintained? Now Hizkiyahu asks the nation to bring tithes - teruma and ma'aser - the tithes - to the Temple. The nation offer enthusiastically.We discuss the similarities between the details of this chapter and those of the 2nd Temple prioroties.

Sefer Devarim | Ekev | 5785 | The Ark of War, by Rav Alex Israel Rashi suggests that there is not one Aron but two - one Ark is in the Mikdash and the second Aron is for the war-front. Why is there a necessity for a special war Aron? What does it contain? What does it symbolize? 

9 of Av 5785 - Mishkan as Mikdash

In this chapter, Solomon travels to Gibeon to bring sacrifices there.What is Gibeon? Why is Solomon sacrificing there?How does this play a role in Solomon's life? In the story of the Temple?

David passes the baton to Solomon and instructs him to build the Mikdash. In this chapter we hear David instructing Solomon what his priorities should be.

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

Shavuot | The Claims of the Heretics, by Rav Yitzchak Etshalom The public reading of Aseret HaDibrot (the Decalogue) was practiced on a daily basis in the Mikdash. This practice was banned elsewhere, due to the "Claims of the Heretics" - (תרעומת המינים). Why would there have been an interest in reading the Dibrot publicly every day - and why was it banned? Who are these "heretics" - and what was their position that made the reading an unfavorable thing?

Forgetting the Mikdash

Ramban on the Torah | 5785 | 26 | Emor, by Rav Eli Weber Why do we bring Chametz to the Mikdash on Shavuot? When is Shavuot? What is Sefirat HaOmer?

   In this episode, we continue looking at the challenge of understanding the Sifrey Tanach at the Sefer level. We also discuss the importance of properly understanding the classics and how much time we should be willing to invest in this. And similarly we discuss the issue of not forcing our ideas on Tanach, rather patiently developing the intrinsic ideas.    We also look at the Sefer level theme of Sefer Shoftim. What is the key theme of the Sefer? Why did they build the Mishkan in Shilo, if Jerusalem is the ideal place to build the Mikdash? Nach Yomi: Join R' Wittenstein's Nach Yomi on WhatsApp. We learn a perek a day five days a week, with a nine minute shiur covering the key issues. Click here to join!  For tours, speaking engagements, or sponsorships contact us at jewishhistoryuncensored@gmail.com PRODUCED BY: CEDAR MEDIA STUDIOS  

Abarbanel on the Parasha | Shemini | 5785 | Why Couldn't David Build the Mikdash? by Rav Elyakim Krumbein The haftara for Shemini is particularly dramatic. A glimpse of the commentary of Abarbanel on Neviim Rishonim.

There is a widespread custom to eat a hardboiled egg at the Pesah Seder, in order to commemorate the Korban Hagiga (the "festival sacrifice"). During the times of the Bet Ha'mikdash, the Hagiga offering was brought together with the Korban Pesah (paschal offering) on Erev Pesah, and one would partake of its meat prior to eating the meat of the Korban Pesah. We commemorate this practice by eating an egg, the traditional food of mourning, in order to express our sorrow over the absence of the Mikdash, on account of which we are unable to fulfill the Misvot of the holiday as we should. An interesting question arises regarding this Halacha in a case where Erev Pesah occurs on Shabbat, such that the Seder is held on Mosa'e Shabbat. During the times of the Mikdash, when Erev Pesah fell on Shabbat the Korban Hagiga was not offered on that day. Although the offering of the Korban Pesah overrides the Shabbat restrictions, this is not true of the Korban Hagigah, and thus when Erev Pesah fell on Shabbat the Korban Hagigah was not brought together with the Korban Pesah. Perhaps, then, in such a case we should not partake of an egg at the Seder in commemoration of the Hagiga sacrifice. Tosefot address this question in Masechet Pesahim, and they conclude that one must, in fact, eat an egg at the Seder even on Mosa'e Shabbat. They cite Rabbenu Peretz (France, 13th century) as explaining that if we would not eat an egg in this case, we would give the impression that in other years we actually partake of the Hagiga sacrifice, rather than a symbolic commemoration. This impression was especially likely in communities that would eat meat – rather than an egg – to commemorate the Korban Hagiga. In order to avoid giving this impression, we eat the egg at the Seder even in situations where the Korban Hagiga would not be offered, thus making it clear that the egg serves merely as a symbolic commemoration. The Rosh (Rabbi Asher Ben Yehiel, Germany-Spain, 1250-1327) cites a different theory in the name of Rabbi Yishak of Courbeil (the "Samak," France, 13th century). He suggested that one should eat an egg at the Seder even on Mosa'e Shabbat because when Erev Pesah occurred on Shabbat the Hagiga was offered on Friday. Since the Hagiga was brought even in years when Erev Pesah fell on Shabbat – albeit on the previous day – it is appropriate to include a commemoration of this sacrifice at the Seder. The Rosh, however, rejects this theory, noting that when the Hagiga was brought on Friday, its meat would no longer be permissible for consumption on Mosa'e Shabbat. Seemingly, then, there should be no reason to commemorate the Hagiga at the Seder on Mosa'e Shabbat. In any event, in light of the comments of Tosefot cited above, Halacha requires partaking of a hardboiled egg at the Seder even on Mosa'e Shabbat. This is indeed the ruling of the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), the Kaf Hahayim, and the Mishna Berura (commentary to the Shulhan Aruch by Rabbi Yisrael Meir Kagan, 1839-1933). Summary: One should eat a hardboiled egg at the Seder to commemorate the Hagiga sacrifice, even when the Seder is held on Mosa'e Shabbat.

2 more asseh's: speaking prattle in the Beis Midrash/Beis HaKnesses (mikdash me'at) instead of having the appropriate awe, and degrading an elder/chacham instead of honoring with words

Shiur del RAB SURI CATTAN* En mikdash Yosef / Argentina

Parshas HaShavuah Shiurim: Parshas Terumah - The Mishkan Versus The Mikdash- A Study In Contrast 02/19/2023

¿Por qué la Torá dice "Hará para Mí un Mikdash" si se refiere al Mishkán del desierto? La diferencia entre Casa de Santidad y Casa Santa. Una nueva perspectiva en las palabras de Rashi

Achaz makes additional renovations to the Mikdash

The question recently arose regarding a certain synagogue that remodeled the interior of the building, and ordered special decorative Menorahs that adorned the wall both in the main sanctuary and in the study hall. These Menorahs are made from metal, use electric lights, and have seven branches, resembling the Menorah in the Bet Ha'mikdash. Some Rabbis questioned the propriety of having these Menorahs, as it is forbidden to make replicas of the furnishings of the Bet Ha'mikdash. Although this Menorah does not precisely resemble the Menorah in the Mikdash, as the branches do not have a receptacle for oil and wicks, and it runs on electricity, nevertheless, some argued that its resemblance to the Menorah in the Bet Ha'mikdash suffices to render it forbidden. This question was addressed already by Hacham Ovadia Yosef, in a responsum that appears in the posthumously published seventh volume of Yehaveh Da'at (142; listen to audio recording for citations of select passages from this responsum), and he cites numerous Poskim who explicitly allowed such Menorahs. One such Posek is Rav Reuven David Ha'kohen Borstein (the "Radach"), who writes that it is entirely permissible even "Le'chatehila" (from the outset) to make such a Menorah, because the branches are closed at the top without a receptacle for oil and wicks. As such, such Menorahs do not at all resemble the Menorah in the Bet Ha'mikdash, and it is therefore permissible to produce them and have them in the synagogue. Hacham Ovadia cites also Rav Moshe Stern of Debrecen (Hungary, 1914-1997), who adds that electric lights are not at all similar to oil lamps, and so it is certainly permissible to make an electric Menorah with seven branches. This was also the view of Rav Yitzhak Eizik Herzog (first Ashkenazic Chief Rabbi of the State of Israel, 1888-1959), and of Rav Bension Meir Hai Uziel (first Sephardic Chief Rabbi of the State of Israel, 1880-1953). Hacham Ovadia relates in this responsum that he was first asked this question in 5722 (1972) by a rabbi in Tel-Aviv, and he ruled that this was permissible. He refers in this context to his earlier responsum on the subject, which appears in the first volume of Yabia Omer (Y.D. 12). He acknowledges, however, that there were some Poskim over the ages who felt it appropriate to be stringent in this regard. One especially interesting anecdote is a story told by the son-in-law of Rabbi Akiva Eiger (1761-1837) about the time when a Menorah was made for Rabbi Akiva Eiger's synagogue with seven branches. Even though the Menorah was round, and thus did not at all resemble the Menorah in the Bet Ha'mikdash, Rabbi Akiva Eiger insisted that an eighth branch must be added. The Menorah was returned to the smith, who had a very difficult time finding a way to add an eighth branch, and ended up ruining the entire Menorah. Rabbi Akiva Eiger's son-in-law did not understand why Rabbi Akiva Eiger was so insistent that an eight branch be added, but he nevertheless expresses respect for his father-in-law's strict fealty to Halacha. It is told that the decorative Menorot in Congregation Shaare Zion have eight branches following the instructions of Rav Yaakov Kassin (1900-1994), who felt that a seven-branched Menorah should not be used. Likewise, we have eight branches at our new The Edmond J Safra Synagogue. Nevertheless, in light of Hacham Ovadia's clear ruling, there is certainly room to be lenient and allow a seven-branched Menorah if it was already made. Summary: Some Rabbis ruled that it is forbidden to make or have a decorative electric Menorah with seven branches, because it resembles the Menorah that stood in the Bet Ha'mikdash. The majority opinion, however, permits such Menorahs, and this was the position of Hacham Ovadia Yosef.

The Mysterious Date of Chanuka, by Rav Yitzchak Etshalom Why does Chanuka begin on the 25th of Kislev?  Every other day that is marked in our calendar for celebration has a clear source as to why that date was chosen. In the case of festivals marked in the Torah - that is the source. In the case of Purim, the text records that the Jews of the Persian Empire celebrated on the 14th (and, in Shushan, on the 15th) of Adar and declared that those days will be kept for generations. There is, however, no clear source as to why Hanukkah begins on the 25th. Suggestions, such as that that was the day the battle for Yerushalayim was won or that was the day that the Mikdash was finally under Jewish control don't fit with what we know about the history of the event. The Mikdash had to be cleansed, the defiled altar destroyed and the new one built. Furthermore, there is evidence in Megilat Ta'anit that the Hashmonaim had control of the Mikdash already in the month of Marcheshvan - over 4 weeks earlier. Why did they wait to renew the Avoda? This mystery and a number of others are addressed in this shiur.  

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

"Mizmor Shir Chanukat haBayit...leDavid?" An analysis of Psalm 30 and its association with Chanuka, by Rav Yitzchak Etshalom Why is there a psalm titled "Mizmor Shir Hanukkat haBayit leDavid" - if David never saw the Mikdash built? A custom is recorded in Maskhet Soferim (c. 9th century) to recite Psalm 30 on Hanukkah. We study the psalm, exploring the meaning of the words, structure of the psalm and its powerful message - and then present an innovative explantion as to the propriety of its recitation on Hanukkah. Along the way, several methodological strategies for the study of Tehillim are presented. Source sheet >>

The Role of the Tzibbur in Avodat HaKohen HaGadol, by Rav Yitzchak Etshalom What is the role of the community in the Avoda of Yom haKippurim? Vayikra 16, which is read in its entirety as the Kriat haTorah of Yom haKippurim, details the Avoda of the Kohen Gadol. At first read, it appears to be a ritual that the Kohen Gadol must perform any time that he chooses to enter the "Dvir" (Kodesh Kodoshim) - or if there is an occasional need to cleanse the Mishkan from Tum'ah. Yet, at the end of the chapter, we are told that this is an annual rite, one in which only one person performs all of the Avoda and no one else is even allowed to be inside the Mikdash while he is in the innermost sanctum. How are we to understand the sudden "imposition" of an obligation of everyone to afflict himself or herself and the nearly utter isolation of the central actor on this day? We propose a historic precedent which serves as more than background, but is essentially reenacted on an annual basis with an eye towards repairing what was broken back then. Source sheet >>

Questions, comments, feedback? Send us a message.#306> This episode is sponsored by Mosaica Press. Check out their many titles, including the newly published Rabbi's Responsa: Moadim, the first book in Rabbi Akiva Willig's groundbreaking new halachah series. This work offers a timely opportunity to explore the responses to fascinating and relevant halachic sh'eilos that were asked in real time on an active WhatsApp group. From Rosh Hashanah to Yom Kippur, Sukkos and Simchas Torah, Rabbi Willig provides hundreds of clear answers replete with chiddushim and practical insights.> To purchase "Rabbi's Responsa: Moadim" click here. > We discussed Rav Dovid's bio, Slabodka - Kovno Kollel, Yeshiva of Baranovitch, Rav Dovid as R"M in Baranovitch, WWII, capture of the Russians, Death in a Russian camp, Seforim (Tzemach Dovid, Mikdash Dovid, Shiurim), and more. > For questions, comments, more notes, contact mikdashdovidshiurim@gmail.com> To purchase the new 3 volume Shiurei Mikdash Dovid click here.> Check out the Jewish History Soundbites podcast.> To join the SeforimChatter WhatsApp community click here.>  To support the podcast or to sponsor an episode follow this link or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

Reeh | Ish haYashar beEinav | Revisiting a Biblical Conundrum, by Rav Yitzchak Etshalom What did Moshe mean when he said "that which is right in each man's eyes" in reference to the Mikdash? Moshe Rabbenu, in describing the difference between the sacral worship in the desert and that which the people are imminently going to practice once they enter the Land, uses an odd phrase - "You shall not do after all the things that we do here this day, every man whatever is right in his own eyes". We explore the various ways in which this phrase was understood by the Rishonim and, inspired by a comment in the  Pesikta Zutrata (Lekah Tov), use the parallel phrase at the end of Sefer Shoftim for a deeper understanding of the role of the Mikdash and its association with justice and proper behavior in the Land. Source sheet >>

Halacha forbids listening to music – either live or from a radio, tape, disc player and the like – during the three weeks from Shiba Assar Be'Tammuz through Tisha B'Ab. This applies even to religious music, such as prayers and Pizmonim; even these songs may not be sung with musical accompaniment during the Three Weeks. Just as a mourner, Heaven forbid, may not listen to music due to his state of bereavement, similarly, during the Three Weeks, when we mourn the destruction of the Mikdash, we must refrain from listening to music. There are, however, a number of exceptions to this rule, situations in which listening to music would be permissible during this period. Rav Shlomo Zalman Auerbach (Israel, 1910-1995) ruled that a person who suffers from depression or anxiety, Heaven forbid, and depends upon music to relieve his emotional distress, may listen to music during the Three Weeks. A similar situation would be a person who lives alone and experiences loneliness, and relies on music to lift his or her spirits. Rav Shlomo Zalman maintained that situations such as these are treated no differently than medical disorders, and thus the prohibition against listening to music is waived in consideration of the serious health concerns involved. This is also the ruling of Hacham Ovadia Yosef. Of course, one must be honest with himself before applying this Halacha. A person cannot simply decide that he's in a "bad mood" so he can now listen to music. This ruling refers to people suffering considerably from depression, and not to anyone who happens to have had a difficult day. Hacham Ovadia also addressed the question posed by a camp director concerning the music played during camp hours as part of the camp's routine. Would it be permissible to continue playing music in the camp during the Three Weeks? Hacham Ovadia allowed playing music in this framework, since the music is played not for enjoyment, but rather to help the counselors by keeping the children attentive and on schedule. This is comparable to the situation of oarsmen who often sing to keep them in rhythm as they row; the music is played not for enjoyment, but rather as part of the counselors' work routine. If a person earns a living as a musician, he may play music for gentile audiences during the Three Weeks, but only until the week of Tisha B'Ab. He may not, however, play for fellow Jews already from Shiba Assar Be'Tammuz, even for Jews who are not halachically observant. A musician who earns a livelihood from teaching music – such as piano teachers, violin teachers, and so on – may continue giving lessons during the Three Weeks, but not during the week of Tisha B'Ab. Since he would lose a substantial amount of money by refraining from teaching for three weeks, and in light of the fact that he is not playing music for enjoyment, he is allowed to continue teaching until and not including the week of Tisha B'Ab. Summary: Although it is generally forbidden to listen to music during the Three Weeks, people suffering from depression or anxiety who need music to relieve their distress may listen to music. Music may also be played at summer camps when this is necessary to keep the young campers attentive and happy. It is permissible to play music for gentile audiences – but not Jewish audiences – until the week of Tisha B'Ab, and one may also teach music lessons until the week of Tisha B'Ab.