Podcasts about mishna

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi b'Rabbi Chanina limits the requirement of walking four milin to the direction one is already traveling, noting that one is not required to travel even a single mil backward. Regarding the impurity of human skin, a braita rules that a Roman legion entering a house renders the house ritually impure due to the presumption that soldiers carry skin from human skulls (karkaflein) for sorcery. A Mishna outlines the rules of connection (chibbur) regarding ritual impurity when flaying an animal's hide, as the detached part functions as a handle (yad): If flayed for a mat - where one cuts along the length first and removes it from the sides - the hide remains connected to the flesh until one removes more than a grip's width (kedei achizah), which the Gemara defines as a doubled handbreadth. If flayed top to bottom for a flask, it remains connected until the chest is flayed. If flayed upside down from the legs (margil), the entire hide remains connected until fully removed, since the chest is reached only at the end. Regarding the neck hide, Rabbi Yochanan ben Nuri holds it is not connected, whereas the Sages hold it remains connected until completely flayed. The Gemara asks what the status of the hide is once flayed beyond the grip's width for a carpet. Rav answers that the detached hide becomes pure, while the attached hide remains impure as a protector (shomer) of the meat. Rabbi Asi holds that the handbreadth adjacent to the meat that is detached remains impure. Three difficulties raised against Rabbi Asi's position are resolved. A Mishna in Kelim (28:8) states that once the majority of an impure garment is torn, it becomes pure. Rabba bar Avuha limits this to a garment immersed that day (tevilat yom), as the owner's willingness to immerse it indicates he is unconcerned with ruining it and thus tore a full majority. Otherwise, one must be concerned that only half was torn, as the owner sought purity without destroying the garment and may not have been precise. Three difficulties raised against Rabbah bar Avuha's qualification - including one from our Mishna relying on precise measurements - are resolved in different manners. Regarding the Mishna in Kelim, Reish Lakish and Rabbi Yochanan debate whether cut hide rebinds itself (chalim). Reish Lakish holds that hide rebinds itself, limiting the Mishna to cloth rather than leather, as torn leather rebinds and retains its impurity. Three difficulties raised against Reish Lakish, including two from our Mishna, are resolved. Abaye explains that the dispute between Rabbi Yochanan ben Nuri and the Sages regarding neck hide centers on whether a protective covering destined to detach on its own (shomer he'asui linatek) retains the halakhic status of a protector (shomer).

The second Mishna in Pirkei Avos features a powerful teaching from one of the pivotal and legendary characters in Jewish History. Shimon HaTzadik (Simeon the Righteous), the Kohen Gadol who succeeded Ezra, enlightens us by teaching us that the world stands on three things, Torah, worship of God, and loving-kindness. What are these three things […]

Special care must be taken to protect the honor of sacred books, such as Siddurim, Humashim, and all books of Torah literature. It is strictly forbidden to allow bodily waste in the presence of sacred books. When young children are being toilet trained, parents must not allow the children to use the portable "potty" in a room containing sacred books, and doing so constitutes a grave infraction on the honor of these texts. The Mishna Berura writes about a family that kept a bedpan in a small room which they used as a restroom, and the stench spread into the main room where there were Torah books. The family suffered as a result – the homeowner's son abandoned religious observance, and the family endured considerable humiliation. The Mishna in Pirkeh Abot (4:6) warns that one who disgraces the Torah will be punished with disgrace, and the Mishna Berura pointed to this unfortunate incident as an example of such a transgression. Hacham Ovadia Yosef, in his Anaf Etz Abot, likewise applies the Mishna's warning to those who fail to show proper respect to Torah books, such as by placing a child's potty in their presence, or having marital relations in a room with Torah books. (It is similarly customary not to allow young children near the Shabbat candles when they are unclothed, due to the sanctity of the Shabbat lights.) Many people carry small books or papers in their pockets throughout the day – such as a small Siddur for Minha, a small Birkat Ha'mazon, or a pocket-sized Gemara or Torah pamphlet. If one has such a text with him when he needs to use the restroom, he should remove the sacred text from his pocket before entering the restroom. If this is not possible, such as if one is in a public area, then he may enter the restroom with a book in his pocket. A sacred book may be brought into the restroom if it is under two coverings, and when necessary, one may consider the binding one covering, such that the pocket is considered the second covering. Preferably, one who often carries a small Siddur or Torah book with him should wrap it with an additional covering. If one keeps a small Birkat Ha'mazon card in his wallet, he is certainly permitted to enter the restroom with the wallet, as the wallet is considered one covering and the pocket is considered the second. A woman who wears a piece of jewelry bearing the inscription of a verse from the Tanach must remove it before entering the restroom. If the jewelry features only a name, it may be brought into the restroom. It is certainly permissible to bring a phone or other device into the restroom even though it contains Torah content, because that content is not being displayed at that time. One who keeps a picture of a Rabbi with him in his pocket may enter the restroom with the picture, as pictures have no Halachic status of sanctity. Of course, one must not treat such pictures disrespectfully, but keeping them in one's pocket in the restroom is permissible. Summary: It is forbidden to allow the presence of bodily waste in the presence of sacred books, such as Siddurim or any books of Torah literature, and therefore young children must not be potty trained in a room where sacred books are present. If one carries a sacred book in his pocket, and he cannot leave it outside when he uses the restroom, he may bring it in his pocket to the restroom, as the binding can be considered one cover, and the pocket is then the second required covering. Preferably, though, the book should be wrapped with an additional covering. One may enter the restroom with a Birkat Ha'mazon card in his wallet, as the wallet is the first covering and the pocket is the second. A woman who wears a piece of jewelry bearing the inscription of a verse from the Tanach must remove it before entering the restroom.

Mishna Yomi - Kelim 24:9-10L'uli Nishmas Etta Ahuva bas YaakovAug 12, 2026Wed29 Av 5786

Mishna Yomi - Kelim 24:7-8L'uli Nishmas Etta Ahuva bas YaakovAug 11, 2026Tue28 Av 5786

Mishna Yomi - Kelim 24:5-6L'uli Nishmas Etta Ahuva bas YaakovAug 10, 2026Mon27 Av 5786

Mishna Yomi - Kelim 24:3-4L'uli Nishmas Etta Ahuva bas YaakovAug 9, 2026Sun26 Av 5786

Mishna Yomi - Kelim 24:1-2L'uli Nishmas Etta Ahuva bas YaakovAug 8, 2026Shab25 Av 5786

​1)      Does one who adopted a new name need to now rewrite their Kesuba?[1]2)      Is a plate broken at the engagement of a couple who were both married previously?[2]  3)      Hayom Yom (19 Av) advises to study a chapter of Mishna when wearing Rabenu Tam Tefilin after Shacharis. Please enlighten:[3]  4)      Does a married man recite a brocho each morning for the Tallis-Koton?[4]5)      Which brocho should be said when eating ice-cream that contains pieces of biscuit?[5] 6)      May one give an Aliya to a man wearing shorts?[6]7)      Shnayim Mikro dilemma: Friday PM w. interruptions; Shabbos AM w/o interruptions.[7]8)      An Ovel RL endeavours to recite Kaddish 16 times daily.However, our current order of davening has 18 or 19 Kaddeishim per day. So why not skip the Mishnayos and the Kaddish thereafter?[8]9)      I volunteered to be Chazan for Shacharis and began saying the Kaddish deRabonon before Hodu. Then someone – who is saying Kaddish for someone who passed away – jumped in and started saying that Kaddish. Was I right to stop short?[9]  10)  Feedback about clearing up on Shabbos after Kiddush: Ifthe cleaning-up is done by a non-Jewich worker, does that make it better?[10]11)  Clarification about the age from which Tznius for a child isrequired:[11]To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] פתחי חושן – ירושה, ע'תרמ.[2] ראה נטעי גבריאל – נשואיןפמ"ט ס"ב שאין עורכים תנאים בזוו"ש. ואולי ה"ה לנדו"ד. [3] מוזכר גם בהגהות כ"ק אדמו"ר הרש"ב נ"ע על כף החיים (פלאג'י) סי' כו.[4] ראה 'היום יום' י"ד סיון; הגהות כ"ק אדמו"ר הרש"ב נ"ע על כף החיים (פלאג'י) סי' כ.[5] שערי הברכה פכ"ג (ע'תקסח).[6] בפסקי תשובות סי' צא אות ג מקיל בזה לתפלה, אבללא להיות ש"ץ או לעלות לתורה. אך הדבר באם תלוי היה עומד כן בפני אישיותנכבדה. וראה שיחות קודש תשמ"א ח"ב ע' 415.[7] אגרות קודש ח"ט ע'סג. [8] אולי: בכדי לומר קדישדרבנן באחרונה. והרי לפי האריז"ל קדיש דרבנן היינו קדישא דיתמי (ראה כף החייםסי' נה אות ך). שלפי הספרדים שאין אומרים קדיש אחר 'עלינו', הרי הקדיש דרבנן [בשחרית]שאחר 'קוה' היינו הקדיש בתרא. ויש לברר מנהג הספרדים בזה במנחה וערבית.[9] ראה המסופר בספרהמנהגים-חב"ד ע' 77.[10]א חי.[11]מענה כ"ק אדמו"ר זי"עבזה מופיע בלקו"ש חי"ח ע' 448. בס' נתיבים בשדה השליחות ח"ב ע' 156נסתפקתי אם הכוונה ללבוש או לזמר. עתה נתפרסם הרקע: מענה להרה"ח רד"בבוימגארטען ע"ה.​

Mishna Yomi - Kelim 23:4-5L'uli Nishmas Etta Ahuva bas YaakovAug 7, 2026Fri24 Av 5786

Mishna Yomi - Kelim 23:2-3L'uli Nishmas Etta Ahuva bas YaakovAug 6, 2026Thu23 Av 5786

Mishna Yomi - Kelim 22:4-5L'uli Nishmas Etta Ahuva bas YaakovAug 2, 2026Sun19 Av 5786

Mishna Yomi - Kelim 22:10-23:1L'uli Nishmas Etta Ahuva bas YaakovAug 5, 2026Wed22 Av 5786

Mishna Yomi - Kelim 22:8-9L'uli Nishmas Etta Ahuva bas YaakovAug 4, 2026Tue21 Av 5786

Mishna Yomi - Kelim 20:4-5L'uli Nishmas Etta Ahuva bas YaakovJul 28, 2026Tue14 Av 5786

Mishna Yomi - Kelim 20:6-7L'uli Nishmas Etta Ahuva bas YaakovJul 29, 2026Wed15 Av 5786

Mishna Yomi - Kelim 21:1-2L'uli Nishmas Etta Ahuva bas YaakovJul 30, 2026Thu16 Av 5786

Mishna Yomi - Kelim 21:3-22:1L'uli Nishmas Etta Ahuva bas YaakovJul 31, 2026Fri17 Av 5786

Mishna Yomi - Kelim 22:2-3L'uli Nishmas Etta Ahuva bas YaakovAug 1, 2026Shab18 Av 5786

Mishna Yomi - Kelim 22:6-7L'uli Nishmas Etta Ahuva bas YaakovAug 3, 2026Mon20 Av 5786

Mishna Yomi - Kelim 20:2-3L'uli Nishmas Etta Ahuva bas YaakovJul 27, 2026Mon13 Av 5786

Mishna Yomi - Kelim 19:2-3L'uli Nishmas Etta Ahuva bas YaakovJul 22, 2026Wed8 Av 5786

Mishna Yomi - Kelim 18:5-6L'uli Nishmas Etta Ahuva bas YaakovJul 19, 2026Sun5 Av 5786

Mishna Yomi - Kelim 18:7-8L'uli Nishmas Etta Ahuva bas YaakovJul 20, 2026Mon6 Av 5786

Mishna Yomi - Kelim 18:9-19:1L'uli Nishmas Etta Ahuva bas YaakovJul 21, 2026Tue7 Av 5786

Mishna Yomi - Kelim 19:4-5L'uli Nishmas Etta Ahuva bas YaakovJul 23, 2026Thu9 Av 5786

Mishna Yomi - Kelim 19:6-7L'uli Nishmas Etta Ahuva bas YaakovJul 24, 2026Fri10 Av 5786

Mishna Yomi - Kelim 19:8-9L'uli Nishmas Etta Ahuva bas YaakovJul 25, 2026Shab11 Av 5786

Mishna Yomi - Kelim 19:10-20:1L'uli Nishmas Etta Ahuva bas YaakovJul 26, 2026Sun12 Av 5786

The Gemara brings a third source to attempt to prove Rav Yosef's assertion that Sumchos holds one who eats two olive-bulks of forbidden fat (chelev) in a single lapse of awareness is liable for two sin-offerings, but this attempt also fails. A Mishna details four times during the year - the eves of the last day of Sukkot, the first day of Pesach, Shavuot, and Rosh Hashanah - when an animal seller must inform the buyer if its parent or offspring were sold that day for slaughter, due to high meat demand raising concerns of same-day slaughter. On these four occasions, the Sages also instituted that the purchase is acquired by the buyer upon the payment of money, and they compel the butcher to slaughter in order to supply meat for the festival eve. The Gemara explains this ruling either as an acquisition made on the buyer's behalf through a third party (zicha) without the buyer's knowledge, or as a restoration of biblical law on these days where payment alone transfers ownership (ma'ot konot), overriding the standard rabbinic decree requiring physical pulling (meshicha). The Mishna and Gemara establish that the phrase "one day" (yom echad) regarding the prohibition of oto v'et beno is calculated according to the order of Creation (as those same words appear there), where night precedes day, unlike consecrated offerings (kodashim) where day precedes night. Rebbi derives from these words the obligation to give notification on these four festival eves. The sixth chapter deals with the mitzva of "Kisui HaDam," covering the blood and opens with a Mishna stating that the commandment to cover blood applies to non-sacred (chullin) undomesticated animals and birds, but not to kodashim. The Gemara clarifies why kodashim are exempt from blood-covering and establishes the exemption as referring to birds consecrated for Temple maintenance (bedek habayit).