Podcasts about mishna

Mishna Yomi - Eduyos 8:5-6L'uli Nishmas Etta Ahuva bas YaakovApr 17, 2025Thu19 Nisan 5785

This week's learning is sponsored by the Hadran family for the refuah shleima of Phyllis Hecht, Gittel Pasha bat Masha Rachel. "Phyllis, you are a true fighter, a yereat shamayim a mega baalat chesed, and a "fellow" daf learner. May your surgery on Thursday go well, with the wonderful shlichim at Sheba Hospital. עברת את פרעה, תעברי גם את זה!!! We are behind you and continue davening for you with all our might." Rebbi and the rabbis disagree about whether one gets exiled for killing if the blade fell off the handle and killed someone and if one was killed from wood chips that splintered off while chopping. Rebbi holds that the case described in the Torah in Devraim 19:5 refers to the latter case and the rabbis hold that it refers to the former. A braita brings two proofs from the text for Rebbi's reading of the verse. Rav Chiya bar Ashi explains the root of the debate is whether there is em l'mikra, we follow the way the verse is traditionally read, or em l'masoret, we follow the way the verse is written. There are different rules for accidental murder depending on what domain the death occurred and whether the victim was already there or put his head out the window after, for example, a rock was thrown in that direction. Abba Shaul rules that if one accidentally killed while performing a mitzva, the murderer is exempt from exile. This is derived from Devraim 19:5. A rabbi raised a difficulty with this derivation to Rava, but it is resolved. In a different version of the sugya, the rabbi asked the same question but on a different sugya. The Mishna rules that a child is exiled to a refuge city for killing a parent, but a braita rules the opposite. Rav Kahana and Rava each reconcile the contradiction in a different manner. A braita rules that slave or a Cuti are exiled to a refuge city for killing a Jew and can receive lashes. Likewise, a Jew is exiled and receives lashes for doing the same to a Cuti or slave. For what offense are the lashes?

Mishna Yomi - Eduyos 8:3-4L'uli Nishmas Etta Ahuva bas YaakovApr 16, 2025Wed18 Nisan 5785

This week's learning is sponsored by the Hadran family for the refuah shleima of Phyllis Hecht, Gittel Pasha bat Masha Rachel. "Phyllis, you are a true fighter, a yereat shamayim a mega baalat chesed, and a "fellow" daf learner. May your surgery on Thursday go well, with the wonderful shlichim at Sheba Hospital. עברת את פרעה, תעברי גם את זה!!! We are behind you and continue davening for you with all our might." Rebbi and the rabbis disagree about whether one gets exiled for killing if the blade fell off the handle and killed someone and if one was killed from wood chips that splintered off while chopping. Rebbi holds that the case described in the Torah in Devraim 19:5 refers to the latter case and the rabbis hold that it refers to the former. A braita brings two proofs from the text for Rebbi's reading of the verse. Rav Chiya bar Ashi explains the root of the debate is whether there is em l'mikra, we follow the way the verse is traditionally read, or em l'masoret, we follow the way the verse is written. There are different rules for accidental murder depending on what domain the death occurred and whether the victim was already there or put his head out the window after, for example, a rock was thrown in that direction. Abba Shaul rules that if one accidentally killed while performing a mitzva, the murderer is exempt from exile. This is derived from Devraim 19:5. A rabbi raised a difficulty with this derivation to Rava, but it is resolved. In a different version of the sugya, the rabbi asked the same question but on a different sugya. The Mishna rules that a child is exiled to a refuge city for killing a parent, but a braita rules the opposite. Rav Kahana and Rava each reconcile the contradiction in a different manner. A braita rules that slave or a Cuti are exiled to a refuge city for killing a Jew and can receive lashes. Likewise, a Jew is exiled and receives lashes for doing the same to a Cuti or slave. For what offense are the lashes?

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The days of Hol Ha'mo'ed – the period between the first and last days of Pesach, and between the first day of Sukkot and Shemini Atzeret – are referred to in the Torah as "Mikra Kodesh" – holy occasions. We describe them with this term in the Musaf prayer on Hol Ha'mo'ed, as well. Although they are not the same as Yom Tov, they are nevertheless designated as special, sacred days and must be observed as such. For this reason, a number of Halachot apply regarding the proper observance of Hol Ha'mo'ed. As Chacham Ovadia Yosef writes (Chazon Ovadia – Laws of Pesach, p. 158; listen to audio for precise citation), on Hol Ha'mo'ed one should increase the amount of time spent studying Torah. The Torah obligates us to rejoice on the festivals, and Torah learning brings a person a special kind of joy. Furthermore, certain restrictions apply with regard to working on Hol Ha'mo'ed. It is also proper to wear one's Yom Tov clothing on Hol Ha'mo'ed (as Chacham Ovadia cites from the Sefer Yerei'im and Shibolei Ha'leket), and to eat special meals with bread each day and night of Hol Ha'mo'ed. The special obligation of Simcha (joy) requires that men partake of men and wine and women wear special festive clothing and jewelry. The Talmud (Sanhedrin 109) speaks very harshly about those who "disparage the festivals." Rabbi Ovadia of Bartenura (1445-1524), in his commentary to the Mishna, explains this passage as referring to those who treat Hol Ha'mo'ed as ordinary weekdays, rather than celebrating them as special days of joy and Torah study, as discussed. One must therefore ensure to properly observe Hol Ha'mo'ed through the practices described above. A very important comment in the Talmud Yerushalmi (Mo'ed Katan 2:3) puts into proper perspective the desired nature of the Hol Ha'mo'ed observance. Rabbi Abba Bar Mamal is cited as saying that if he had the support of his colleagues, he would suspend the prohibition against working on Hol Ha'mo'ed. This prohibition was enacted solely for the purpose of allowing people to spend Hol Ha'mo'ed enjoying festive meals and studying Torah. But instead, Rabbi Abba observed, people use the free time for frivolous and meaningless activities. If this is how people spend Hol Ha'mo'ed, Rabbi Abba laments, it would be better for them to go to work and involve themselves in constructive activity. Chacham Ovadia Yosef infers from this Gemara that frivolous behavior on Hol Ha'mo'ed is worse than working on Hol Ha'mo'ed. Rabbi Abba was prepared to allow people to work in order to prevent them from engaging in non-constructive, foolish activities, and he thus evidently saw frivolity as a worse infringement upon the honor of Hol Ha'mo'ed than work. It is both ironic and unfortunate that in the Jewish world today Hol Ha'moed has become a time for just that – frivolous entertainment and recreation. Rather than observing Hol Ha'mo'ed as a time for eating special meals and engaging in Torah, many Jews instead go on recreational trips and to all kinds of events. We must remember that Hol Ha'mo'ed is a "Mo'ed Katan," a quasi-Yom Tov, and should therefore be observed with special meals, special clothing, and Torah study. Summary: Hol Ha'mo'ed must be observed as a special occasion, similar to Yom Tov, with special meals, Shabbat clothes, and Torah study. It is improper to spend Hol Ha'mo'ed only for going on recreational trips and the like.

Mishna Yomi - Eduyos 8:1-2L'uli Nishmas Etta Ahuva bas YaakovApr 15, 2025Tue17 Nisan 5785

When the conspiring witnesses pay/get lashes do they split the amount or do they each have to pay the full amount or get the full amount of lashes?  The Mishna discusses the definition of conspiring witnesses. What is the difference between conspiring witnesses and contradictory testimony? What happens in a case where every group that comes to testify is turned into conspiring witnesses by the same group of witnesses - do we assume the group saying "you were with us" to every group of witnesses is lying? Would it be the same if someone keeps bringing false witnesses to testify on their behalf and then brings witnesses who are not proven to be false? Do we suspect they are lying just because they were brought by someone already known to bring false witnesses? There is a basic argument between the Perushim and Tzedukim - do the conspiring witnesses get killed only if they succeeded in convicting the person but didn't succeed in getting them killed (Perushim) or only if they actually succeeded in getting him killed (Tzedukim)? The verse in Devarim 17:6 says that one gets killed based on the testimony of 2-3 witnesses. There are several drashot brought in the Mishna explaining what can be derived from the unnecessary mention of "three witnesses" in the verse. 

Different statements of Rav Yehuda in the name of Rav are brought regarding mikvaot.    The Mishna brings a basic argument between Rabbi Meir and the Rabbis about whether or not conspiring witnesses get the punishment of what they conspired to do and also get lashes for the negative commandment of testifying falsely. The Gemara discusses their opinions.

Today's daf is sponsored by Samuel Berlad in honor of Esther Sarah bat Sarah to get good passing grades in the exams and parnassah tova. Also in loving memory of Devorah bat Avraham, for the refuah shleima of Shmuel Lev ben Bracha.  Today's daf is sponsored by Audrey and Jake Levant in honor of Deborah and Michael Dickson. "Wishing you a huge mazel tov  on the engagement of Dalia to Yared Posnasky." Rav Yehuda said in the name of Rav that a conspiring witness pays according to his share. After four unsuccessful attempts to explain the meaning of his statement, they explain it to be a case where the witness said he was convicted and charged money in a court for being a conspiring witness. Based on his testimony, he can be obligated to pay his share, even though his testimony cannot incriminate the other witness. If conspiring witnesses testify that a man divorced his wife and did not pay her the ketuba money, how is the payment for their punishment assessed, as they tried to obligate him to pay money that he may have had to pay later if he predeceases his wife or divorces her? If conspiring witnesses testify that a debtor who had a ten-year loan had a thirty-day loan, how is the payment for their punishment assessed? Both these cases are explained in the Mishna. Rav Yehuda says in the name of Rav that a ten-year loan is canceled when the shmita year arrives. Rav Kahana raises a difficulty on his statement from the Mishna as it implies that a ten-year loan can be collected. Rava resolves the contradiction. According to an alternative version of the sugya, Rav Yehuda said in the name of Rav the opposite - that a ten-year loan is collected. Rav Kahana supported his statement from our Mishna.Rava rejects the support from the Mishna. Rav Yehuda says in the name of Shmuel that if one loans another upon the condition that the shmita year not cancel the loan, the loan is canceled anyway as the condition is invalid. However, this contradicts a different statement of Shmuel regarding ona'ah, that a condition that goes against the Torah is valid if the issue relates to money. How is this resolved? Two other statements are brought by Rav Yehuda says in the name of Rav and Rav Kahana raises a difficulty against them - one about laws of Shabbat and one about laws of mikveh.

Mishna Yomi - Eduyos 6:3-7:1L'uli Nishmas Etta Ahuva bas YaakovApr 10, 2025Thu12 Nisan 5785

Mishna Yomi - Eduyos 7:2-3L'uli Nishmas Etta Ahuva bas YaakovApr 11, 2025Fri13 Nisan 5785

Mishna Yomi - Eduyos 7:4-5L'uli Nishmas Etta Ahuva bas YaakovApr 12, 2025Shab14 Nisan 5785

Mishna Yomi - Eduyos 7:6-7L'uli Nishmas Etta Ahuva bas YaakovApr 13, 2025Sun15 Nisan 5785

Mishna Yomi - Eduyos 7:8-9 L'uli Nishmas Etta Ahuva bas YaakovApr 14, 2025Mon16 Nisan 5785

Today's daf is sponsored by Samuel Berlad in honor of Esther Sarah bat Sarah to get good passing grades in the exams and parnassah tova. Also in loving memory of Devorah bat Avraham, for the refuah shleima of Shmuel Lev ben Bracha.  Today's daf is sponsored by Audrey and Jake Levant in honor of Deborah and Michael Dickson. "Wishing you a huge mazel tov  on the engagement of Dalia to Yared Posnasky." Rav Yehuda said in the name of Rav that a conspiring witness pays according to his share. After four unsuccessful attempts to explain the meaning of his statement, they explain it to be a case where the witness said he was convicted and charged money in a court for being a conspiring witness. Based on his testimony, he can be obligated to pay his share, even though his testimony cannot incriminate the other witness. If conspiring witnesses testify that a man divorced his wife and did not pay her the ketuba money, how is the payment for their punishment assessed, as they tried to obligate him to pay money that he may have had to pay later if he predeceases his wife or divorces her? If conspiring witnesses testify that a debtor who had a ten-year loan had a thirty-day loan, how is the payment for their punishment assessed? Both these cases are explained in the Mishna. Rav Yehuda says in the name of Rav that a ten-year loan is canceled when the shmita year arrives. Rav Kahana raises a difficulty on his statement from the Mishna as it implies that a ten-year loan can be collected. Rava resolves the contradiction. According to an alternative version of the sugya, Rav Yehuda said in the name of Rav the opposite - that a ten-year loan is collected. Rav Kahana supported his statement from our Mishna.Rava rejects the support from the Mishna. Rav Yehuda says in the name of Shmuel that if one loans another upon the condition that the shmita year not cancel the loan, the loan is canceled anyway as the condition is invalid. However, this contradicts a different statement of Shmuel regarding ona'ah, that a condition that goes against the Torah is valid if the issue relates to money. How is this resolved? Two other statements are brought by Rav Yehuda says in the name of Rav and Rav Kahana raises a difficulty against them - one about laws of Shabbat and one about laws of mikveh.

When the conspiring witnesses pay/get lashes do they split the amount or do they each have to pay the full amount or get the full amount of lashes?  The Mishna discusses the definition of conspiring witnesses. What is the difference between conspiring witnesses and contradictory testimony? What happens in a case where every group that comes to testify is turned into conspiring witnesses by the same group of witnesses - do we assume the group saying "you were with us" to every group of witnesses is lying? Would it be the same if someone keeps bringing false witnesses to testify on their behalf and then brings witnesses who are not proven to be false? Do we suspect they are lying just because they were brought by someone already known to bring false witnesses? There is a basic argument between the Perushim and Tzedukim - do the conspiring witnesses get killed only if they succeeded in convicting the person but didn't succeed in getting them killed (Perushim) or only if they actually succeeded in getting him killed (Tzedukim)? The verse in Devarim 17:6 says that one gets killed based on the testimony of 2-3 witnesses. There are several drashot brought in the Mishna explaining what can be derived from the unnecessary mention of "three witnesses" in the verse. 

Different statements of Rav Yehuda in the name of Rav are brought regarding mikvaot.    The Mishna brings a basic argument between Rabbi Meir and the Rabbis about whether or not conspiring witnesses get the punishment of what they conspired to do and also get lashes for the negative commandment of testifying falsely. The Gemara discusses their opinions.

Makkot bookmark Masechet Makkot is sponsored by Terri Krivosha and Rabbi Hayim Herring in loving memory of Terri’s father Judge Norman Krivosha, Nachum Meir ben David Beer v’Malka, on his 4th yahrzeit, and in honor of Dr. Judith Hauptman. "Our dad instilled in us a lifelong love of learning and in honor of Dr. Judith Hauptman, their first Talmud teacher and one of the pioneers who opened the doors of Talmud study to women." There are certain exceptions to the rule when conspiring witnesses (eidim zomemim) do not receive the punishment “that they tried to do to their brother.” In those cases, they receive lashes. For example, if they testify about the status of a person (about a kohen that his father married a divorcee) or that a person killed accidentally and should go to the refuge city. Why does the masechet begin with an exception to the rule, instead of beginning with the basic rule of conspiring witnesses? From where is it derived that in the two cases in the Mishna, conspiring witnesses do not receive the punishment “as he tried to do to his brother?” For each case, two suggestions are brought - one a drasha from a verse and the other a kal v'chomer argument. In both cases, the kal v'chomer argument is rejected. Where can one find an allusion in the Torah for the ruling that conspiring witnesses receive lashes in exceptional cases?  A braita is quoted which adds two more exceptions to the rule where the conspiring witnesses do not receive the punishment that they tried to bring upon the defendant. 

Makkot bookmark Masechet Makkot is sponsored by Terri Krivosha and Rabbi Hayim Herring in loving memory of Terri’s father Judge Norman Krivosha, Nachum Meir ben David Beer v’Malka, on his 4th yahrzeit, and in honor of Dr. Judith Hauptman. "Our dad instilled in us a lifelong love of learning and in honor of Dr. Judith Hauptman, their first Talmud teacher and one of the pioneers who opened the doors of Talmud study to women." There are certain exceptions to the rule when conspiring witnesses (eidim zomemim) do not receive the punishment “that they tried to do to their brother.” In those cases, they receive lashes. For example, if they testify about the status of a person (about a kohen that his father married a divorcee) or that a person killed accidentally and should go to the refuge city. Why does the masechet begin with an exception to the rule, instead of beginning with the basic rule of conspiring witnesses? From where is it derived that in the two cases in the Mishna, conspiring witnesses do not receive the punishment “as he tried to do to his brother?” For each case, two suggestions are brought - one a drasha from a verse and the other a kal v'chomer argument. In both cases, the kal v'chomer argument is rejected. Where can one find an allusion in the Torah for the ruling that conspiring witnesses receive lashes in exceptional cases?  A braita is quoted which adds two more exceptions to the rule where the conspiring witnesses do not receive the punishment that they tried to bring upon the defendant. 

Mishna Yomi - Eduyos 6:1-2L'uli Nishmas Etta Ahuva bas YaakovApr 9, 2025Wed11 Nisan 5785

Today's daf is sponsored by Tina and Shalom Lamm on the occasion of the brit and naming of their new grandson, Naveh Shimshon, born to their children, Peninah and Eitan Kaplansky. The Gemara delves into various issues regarding an "ir hanidachat," idolatrous city. Can a city become an idolatrous city if there was no subverted, but they decided on their own? If individuals get stoned, but if the majority of the city is convicted, they get killed by the sword, how does the court rule on the first half of the inhabitants before it is clear that the majority of the inhabitants will be guilty? Temporary residents are also considered part of the city, but how long do they need to live there to be considered temporary residents? Even though the righteous people of the city are not killed, their possessions are destroyed. What is the difference between the possessions of the righteous people and those of the idol worshippers different and how are there laws derived from the Devarim 13:16? Rav Chisda ruled that deposits of inhabitants are not burned. To what is he referring? If there is no square in the town, Rabbi Akiva and Rabbi Yismael disagree about whether or not the city can be judged as idolatrous city. How does each derive their position from the verse in the Torah? The Mishna explained what is done with various sanctified items in the city - whether animals designated for sacrifices, second tithe produce and others. The Gemara brings a braita that expands on this list. What are animals designated for sacrificed left to die and cannot be redeemed and the money used so sacrifices? Rabbi Yochanan and Reish Lakish each bring a different answer to this question. The first explanation of Reish Lakish is rejected and an alternative is suggested. Why didn't each one hold by the other's position? In the braita, Rabbi Shimon excludes firstborn animals and tithed animals from the burning. Is this referring to unblemished or blemished animals? Ravina and Shmuel each take a different position on this.

Mishna Yomi - Eduyos 5:6-7 L'uli Nishmas Etta Ahuva bas YaakovApr 8, 2025Tue10 Nisan 5785

Today's daf is sponsored by Tina and Shalom Lamm on the occasion of the brit and naming of their new grandson, Naveh Shimshon, born to their children, Peninah and Eitan Kaplansky. The Gemara delves into various issues regarding an "ir hanidachat," idolatrous city. Can a city become an idolatrous city if there was no subverted, but they decided on their own? If individuals get stoned, but if the majority of the city is convicted, they get killed by the sword, how does the court rule on the first half of the inhabitants before it is clear that the majority of the inhabitants will be guilty? Temporary residents are also considered part of the city, but how long do they need to live there to be considered temporary residents? Even though the righteous people of the city are not killed, their possessions are destroyed. What is the difference between the possessions of the righteous people and those of the idol worshippers different and how are there laws derived from the Devarim 13:16? Rav Chisda ruled that deposits of inhabitants are not burned. To what is he referring? If there is no square in the town, Rabbi Akiva and Rabbi Yismael disagree about whether or not the city can be judged as idolatrous city. How does each derive their position from the verse in the Torah? The Mishna explained what is done with various sanctified items in the city - whether animals designated for sacrifices, second tithe produce and others. The Gemara brings a braita that expands on this list. What are animals designated for sacrificed left to die and cannot be redeemed and the money used so sacrifices? Rabbi Yochanan and Reish Lakish each bring a different answer to this question. The first explanation of Reish Lakish is rejected and an alternative is suggested. Why didn't each one hold by the other's position? In the braita, Rabbi Shimon excludes firstborn animals and tithed animals from the burning. Is this referring to unblemished or blemished animals? Ravina and Shmuel each take a different position on this.

The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.

Mishna Yomi - Eduyos 5:4-5L'uli Nishmas Etta Ahuva bas YaakovApr 7, 2025Mon9 Nisan 5785

Mishna Yomi - Eduyos 5:2-3 L'uli Nishmas Etta Ahuva bas YaakovApr 6, 2025Sun8 Nisan 5785

התוכן בענין חביתי כהן גדול [כמ"ש בשני דפ' צו] כותב הרמב"ם שאם "מת כהן גדול בשחרית אחר שהקריב חצי העשרון ולא מינו כהן אחר מביאין היורשין עשרון שלם עבור כפרתו". עפמ"ש הרגוצו'בי שמנחת חביתין שמביאין היורשין אינו הקרבן שלהם אלא של הכה"ג, יובן א) זה שהיורשין יכולים להביא החביתין מיד והרי הם "אוננים" או "אבלים" ו"אבל אינו משלח קרבנותיו". ב) מה שמשמע [מזה שהמשנה משנה מלשון הכתוב "בניו" וכותבת ש"יורשין" מביאין הקרבן] שכל היורשין, גם אלו שמצ"ע אינם ראויים להביא מנחת חביתין, כגון כהן חלל או בן בתו שהוא לוי או ישראל, יכולים להביא כאן את החביתין עבור הכה"ג. ג) מכל זה יובן מקורו של הרמב"ם שכותב שהחביתין שמביאים היורשין הם "עבור כפרתו" של הכה"ג.משיחת מוצש"פ צו ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=07-04-2025 Synopsis Regarding the Kohen Gadol's chavitin (as discussed in sheini of parashas Tzav), the Rambam writes: “If the Kohen Gadol died in the morning after he offered half of an isaron and another Kohen Gadol was not appointed, the heirs should bring an entire isaron for his atonement.” But (1) how can the heirs bring the chavitin that day, if they are mourners, who “may not send their offerings”? (2) The fact that the Mishna departs from the wording of the verse and says “his heirs” rather than “his sons” indicates that it may be brought by any of his “heirs,” including those unfit to bring a chavitin offering, such as a chalal, or a grandson of the Kohen Gadol who's a Levi or Yisrael. How can they bring the chavitin for the Kohen Gadol? (3) What is the Rambam's source for the idea that the heirs bring it “for his atonement”? All of this can be explained based on the Rogatchover's explanation that the minchas chavitin brought by the heirs is not theirs, but rather the Kohen Gadol's.Excerpt from sichah of Motzaei Shabbos Parashas Tzav 5738 For a transcript in English of the Sicha: https://thedailysicha.com/?date=07-04-2025 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'‏

 Today's daf is sponsored by Mitzi and David Geffen in loving memory of Mitzi's mother, Ruth Toll Lock, Rut bat Miriam and Avraham z"l on her 39th yahrzeit. "She was a loving wife, mother, and mother-in-law; a devoted Zionist and wonderful educator in Harrisburg, PA. All 4 of her children made Aliyah and her many grandchildren and great-grandchildren, as well as her great-grandchild, all live in Israel." The Mishna lists groups of people throught our early history that do not have a share in the World-to-Come and deliberates about whether they will be ressurected.  Arrogance caused the sin of the generation of the flood, as they had everything and therefore thought that they didn't need God. Was Noah a real righteous peerson or just in relation to his generation? How did Noah try before the flood to get the poeple to repent and what was their reposnse? What was the purpose of the seven days before the flood? How did they deal with animals while they were in the ark? These and other issues related to the flood are discussed. 

Mishna Yomi - Eduyos 4:12-5:1L'uli Nishmas Etta Ahuva bas YaakovApr 5, 2025Shab7 Nisan 5785

Mishna Yomi - Eduyos 4:10-11L'uli Nishmas Etta Ahuva bas YaakovApr 4, 2025Fri6 Nisan 5785

 Today's daf is sponsored by Mitzi and David Geffen in loving memory of Mitzi's mother, Ruth Toll Lock, Rut bat Miriam and Avraham z"l on her 39th yahrzeit. "She was a loving wife, mother, and mother-in-law; a devoted Zionist and wonderful educator in Harrisburg, PA. All 4 of her children made Aliyah and her many grandchildren and great-grandchildren, as well as her great-grandchild, all live in Israel." The Mishna lists groups of people throught our early history that do not have a share in the World-to-Come and deliberates about whether they will be ressurected.  Arrogance caused the sin of the generation of the flood, as they had everything and therefore thought that they didn't need God. Was Noah a real righteous peerson or just in relation to his generation? How did Noah try before the flood to get the poeple to repent and what was their reposnse? What was the purpose of the seven days before the flood? How did they deal with animals while they were in the ark? These and other issues related to the flood are discussed. 

Mishna Yomi - Eduyos 4:8-9L'uli Nishmas Etta Ahuva bas YaakovApr 3, 2025Thu5 Nisan 5785

"Better are the wounds from a friend than the kisses of an enemy" (Proverbs 27:6). An example of this is Achiya the Shiloni and Balaam's prophecies. The Gemara continues to analyze Balaam's words about the Jewish people and other nations. When Balaam was unsuccessful in cursing the Jews. he devised a plan, and advised Balak how to entice the Jews to sin in order to get God to punish them. The next character mentioned in the Mishna is Doeg HaEdomi. Why did he lose his share in the World-to-Come? Being that he was a great Torah scholar, the sages explain what was wrong about the Torah he learned that enabled him to speak lashon hara about David, which ultimately caused the death of the inhabitants of Nov.

Mishna Yomi - Eduyos 4:6-7L'uli Nishmas Etta Ahuva bas YaakovApr 2, 2025Wed4 Nisan 5785

"Better are the wounds from a friend than the kisses of an enemy" (Proverbs 27:6). An example of this is Achiya the Shiloni and Balaam's prophecies. The Gemara continues to analyze Balaam's words about the Jewish people and other nations. When Balaam was unsuccessful in cursing the Jews. he devised a plan, and advised Balak how to entice the Jews to sin in order to get God to punish them. The next character mentioned in the Mishna is Doeg HaEdomi. Why did he lose his share in the World-to-Come? Being that he was a great Torah scholar, the sages explain what was wrong about the Torah he learned that enabled him to speak lashon hara about David, which ultimately caused the death of the inhabitants of Nov.

Mishna Yomi - Eduyos 4:4-5L'uli Nishmas Etta Ahuva bas YaakovApr 1, 2025Tue3 Nisan 5785

When Erev Pesah falls on Shabbat, one should preferably recite "Minha Gedola," meaning, he should recite Minha during the early afternoon hours. Halacha forbids eating meals late in the afternoon on Erev Pesah, in order that one will sit down to the Seder with an appetite. As such, when Erev Pesah falls on Shabbat, one must eat Se'uda Shelishit (the third meal) early in the afternoon, and thus Minha should also be recited early. On the afternoon of Erev Pesah, the prohibition against eating Hames already applies, and it is likewise forbidden to eat Masa. Therefore, on Shabbat Erev Pesah, one may, according to the strict Halacha, eat other foods (besides bread) for Se'uda Shelishit, such as fruit, salads, meat and rice (according to the Sephardic custom allowing eating rice on Pesah). Some, however, boil or fry Masa before Shabbat and eat it for Se'uda Shelishit. (One recites Ha'mosi over boiled or fried Masa.) Another custom is to partake of Egg Masa for Se'uda Shelishit on Shabbat Erev Pesah, however is must be noted that if one is eating Egg Massa for Se'uda Shelishit he can not eat more that 2oz if eating after 4:10 NY time this year 5781/2021. As mentioned, however, strictly speaking one may partake of other foods, even though on ordinary Shabbatot one's Se'uda Shelishit should include bread. On the afternoon of Shabbat Erev Pesah one should recite the text of "Seder Korban Pesah" which is printed in many Siddurim and Haggadot. This text consists of passages from the Humash and Mishna that outline the procedure for the Korban Pesah – the paschal offering that was brought on Erev Pesah during the times of the Bet Ha'mikdash. Nowadays, when we cannot actually perform this Misva, we commemorate the Korban Pesah by reciting this text, so that through our study we will be considered as though we actually brought the sacrifice. One should recite this text on Shabbat Erev Pesah after Minha, either before or after Se'uda Shelishit. (The text is available for download from www.dailyhalacha.com, by clicking 'Download Special Tefilot' on the left of the home page.) As mentioned, one should not eat substantial amounts of food late in the afternoon, so that he will have an appetite for the Seder. When Shabbat ends, women should recite, "Baruch Ha'mavdil Ben Kodesh Le'kodesh" and then light the Yom Tov candles. Halacha forbids kindling a new flame on Yom Tov, and therefore one must light the Yom Tov candles from a preexisting flame, such as a pilot light or a candle that had been lit before Shabbat. When lighting the candles a woman recites the Beracha, "Asher Kideshanu Be'misvotav Ve'sivanu Le'hadlik Ner Shel Yom Tov." Our practice is not to recite "She'he'heyanu" at the time of Yom Tov candle lighting. After a woman lights the Yom Tov candles, she may begin making the preparations for the Seder.

Mishna Yomi - Eduyos 4:2-3L'uli Nishmas Etta Ahuva bas YaakovMar 31, 2025Mon2 Nisan 5785

Mishna Yomi - Eduyos 3:12-4:1L'uli Nishmas Etta Ahuva bas YaakovMar 30, 2025Sun1 Nisan 5785

Can one sing verses from Shir HaShirim in a tune other than the taamei hamikra? In what manner/context is it problematic to read verses from the Torah? What is "someone who uses incantations" that will not get a part in the World-to-come? Are there ways to do this that are permitted? Is calling to demons allowed? Some stories are told about the rabbis visiting Rabbi Eliezer ben Hurkanus while he was sick and their conversations about suffering. Yeravam is listed in the Mishna as one who did not receive a portion in the World-to-come. What is the meaning of his name? Why did he lose his share in the World-to-come? What caused him to sin?

Mishna

Mishna Yomi - Eduyos 3:8-9 L'uli Nishmas Etta Ahuva bas YaakovMar 28, 2025Fri28 Adar 5785

Mishna Yomi - Eduyos 3:10-11L'uli Nishmas Etta Ahuva bas YaakovMar 29, 2025Shab29 Adar 5785

Can one sing verses from Shir HaShirim in a tune other than the taamei hamikra? In what manner/context is it problematic to read verses from the Torah? What is "someone who uses incantations" that will not get a part in the World-to-come? Are there ways to do this that are permitted? Is calling to demons allowed? Some stories are told about the rabbis visiting Rabbi Eliezer ben Hurkanus while he was sick and their conversations about suffering. Yeravam is listed in the Mishna as one who did not receive a portion in the World-to-come. What is the meaning of his name? Why did he lose his share in the World-to-come? What caused him to sin?

Mishna Yomi - Eduyos 3:6-7L'uli Nishmas Etta Ahuva bas YaakovMar 27, 2025Thu27 Adar 5785