Podcasts about mishna

Mishna Yomi - Zevachim 8:8-9L'uli Nishmas Etta Ahuva bas YaakovAug 10, 2025Sun16 Av 5785

Mishna Yomi - Zevachim 8:6-7L'uli Nishmas Etta Ahuva bas YaakovAug 9, 2025Shab15 Av 5785

Mishna Yomi - Zevachim 8:4-5L'uli Nishmas Etta Ahuva bas YaakovAug 8, 2025Fri14 Av 5785

Mishna Yomi - Zevachim 8:2-3L'uli Nishmas Etta Ahuva bas YaakovAug 7, 2025Thu13 Av 5785

We say in Kriyas Shema that one should love Hashem B'chol Meodecha. The Mishna says two pshatim in what that means, either will all your money, or with every middah that Hashem sends your way. How can we come to love Hashem in every situation?Have a good Shabbos.

התוכן על השאלה מדוע מתחלת המשנה ב"מאימתי קורין את שמע בערבין" ולא בשחרית, מתרצת הגמ' ד"יליף מברייתו של עולם דכתיב ויהי ערב ויהי בקר יום אחד". אבל מדוע היתה בריאת העולם כך? אלא זוהי הוראה: כאשר האדם מסתכל ורואה את חושך העולם, ושואל א"ע: מה יכול הוא, איש א', לפעול בעולם כזה?! אומרת התורה שזהו הסדר שה' קבע כבר בתחלת הבריאה – ש"ערב" ו"חושך" בא לפני "בוקר" ו"אור", ושיהודי ע"י עבודתו יאיר את החושך. והתחלת עבודתו (ב"תורה שבע"פ") בזה הוא – ק"ש! שפסוק הא' הוא – "שמע ישראל ה' אלקינו ה' אחד": ה' נותן את הכח לכל יהודי לפעול שבכל דבר יהא ניכר שנברא ע"י ה' – "ה' אחד", ופועל זאת ב-ח' וב-ד'. וזה נותן לו את התוקף לא לפחד מהעולם, אלא להסתכל עליו כמקום שבו יש לעשות לו ית' דירה בתחתונים. ועד"ז בנוגע ה"ערבין" של ירידת הנשמה בגוף, שאי"ז ח"ו כדי לצער את הנשמה, אלא כדי לפעול עי"ז ענין ה"קריאת-שמע" ב"ערבין"!משיחת מוצאי ש"פ עקב, כ"ף מנחם-אב ה'תש"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=08-08-2025 Synopsis On the Mishnah “From when does one recite Shema in the evenings,” the Gemara asks why the Mishna starts with the evening rather than morning, and the answer is that it is based on the order in creation, as the verse states, “There was evening and there was morning, one day.” But the question remains: why was the world created that way? This teaches us that when a person looks around and sees the darkness in the world, and he wonders, what can one individual accomplish in the face of such darkness – the answer from the Torah is that this is the order that Hashem established from the very beginning of creation, that “evening” and “darkness” come before “morning” and “light,” and that a Jew, through his service, must illuminate the darkness. The beginning of this service (in the “Oral Torah”) is reciting Kerias-Shema, which begins with the verse, “Hear, O Israel: Hashem is our G-d, Hashem is One” – Hashem gives every Jew the power to make it evident that everything is created by Hashem (Hashem is One), and to express it in the ches (the seven heavens and the earth) and the daled (the four directions). This gives a Jew the strength not to fear the world, but to see it as a place where one is to make a dwelling for Hashem in the lower realms. And similarly with regard to the “evenings” of the soul's descent into the body: it is not chas v'shalom in order to afflict the soul, but to bring about “Kerias-Shema” within “the evenings.”Excerpt from sichah of Motzaei Shabbos parashas Ekev, 20 Menachem-Av 5740 For a transcript in English of the Sicha: https://thedailysicha.com/?date=08-08-2025 לעילוי נשמת הרבנית גיטל לאה בת הרב ישראל ע"ה סלונים לרגל היארצהייט ביום הש"ק חמשה עשר מנחם-אבהוקדש ע"י בנה ר' אהרן ומשפחתו שי' סלונים

Mishna Yomi - Zevachim 7:6-8:1L'uli Nishmas Etta Ahuva bas YaakovAug 6, 2025Wed12 Av 5785

Mishna Yomi - Zevachim 7:4-5L'uli Nishmas Etta Ahuva bas YaakovAug 5, 2025Tue11 Av 5785

Mishna Yomi - Zevachim 6:5-6L'uli Nishmas Etta Ahuva bas YaakovAug 2, 2025Shab8 Av 5785

Mishna Yomi - Zevachim 6:7-7:1L'uli Nishmas Etta Ahuva bas YaakovAug 3, 2025Sun9 Av 5785

Mishna Yomi - Zevachim 6:3-4L'uli Nishmas Etta Ahuva bas YaakovAug 1, 2025Fri7 Av 5785

Mishna Yomi - Zevachim 7:2-3L'uli Nishmas Etta Ahuva bas YaakovAug 4, 2025Mon10 Av 5785

VAESCHANANHaving Your Prayers AnsweredThe 15th of Av is a unique holiday, that the Mishna refers to it as one the greatest holidays for the Jews. What is so special about this day?Why was is this day that Moshe pleads with G-d 515 times to enter the land of Israel?Were Moshe's prayers unanswered?What can we learn form all of this.

What is the Talmud, and why is it so important in Judaism? Today, we'll look at this historical book and see why it's a critical part of Judaism. We'll talk about the creation of the Talmud, what is written in the Talmud, the difference between the Talmud and the Torah, and other interesting topics… WELCOME TO Religion CAMP!

Mishna Yomi - Zevachim 6:1-2L'uli Nishmas Etta Ahuva bas YaakovJul 31, 2025Thu6 Av 5785

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

Mishna Yomi - Zevachim 5:7-8L'uli Nishmas Etta Ahuva bas YaakovJul 30, 2025Wed5 Av 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Mishna Yomi - Zevachim 5:5-6L'uli Nishmas Etta Ahuva bas YaakovJul 29, 2025Tue4 Av 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Mishna Yomi - Zevachim 5:3-4L'uli Nishmas Etta Ahuva bas YaakovJul 28, 2025Mon3 Av 5785

Rav Milston's Daily Shiur on Pirkei Avot, Kayitz 5785

Mishna Yomi - Zevachim 5:1-2L'uli Nishmas Etta Ahuva bas YaakovJul 27, 2025Sun2 Av 5785

Mishna Yomi - Zevachim 4:5-6L'uli Nishmas Etta Ahuva bas YaakovJul 26, 2025Shab1 Av 5785

Mishna Yomi - Zevachim 4:3-4L'uli Nishmas Etta Ahuva bas YaakovJul 25, 2025Fri29 Tamuz 5785

Mishna Yomi - Zevachim 4:1-2L'uli Nishmas Etta Ahuva bas YaakovJul 24, 2025Thu28 Tamuz 5785

The interaction in the Mishna between Rabbi Yehoshua and Rabbi Yishmael regarding this issue is analyzed and is also brought as proof for the previous sugya about the difference between betrothing a woman with the dung of an ox who killed a person and the dung of an animal that was used for worshipping idols. What are the reasons that the rabbis decreed that cheese from idol worshippers is forbidden to eat, but permitted for benefit? Six possible explanations for the decree against cheese are brought by various amoraim. The Mishna lists other decrees the rabbis instituted regarding items of idol worshippers, such as milk, bread, cooked items, oil, etc. The oil in the end was permitted by Rebbi and his court. Why is their milk forbidden? Rabbi Yochanan said that their bread was not permitted by the court. Why did he need to make this declaration?

Mishna Yomi - Zevachim 3:5-6L'uli Nishmas Etta Ahuva bas YaakovJul 23, 2025Wed27 Tamuz 5785

The interaction in the Mishna between Rabbi Yehoshua and Rabbi Yishmael regarding this issue is analyzed and is also brought as proof for the previous sugya about the difference between betrothing a woman with the dung of an ox who killed a person and the dung of an animal that was used for worshipping idols. What are the reasons that the rabbis decreed that cheese from idol worshippers is forbidden to eat, but permitted for benefit? Six possible explanations for the decree against cheese are brought by various amoraim. The Mishna lists other decrees the rabbis instituted regarding items of idol worshippers, such as milk, bread, cooked items, oil, etc. The oil in the end was permitted by Rebbi and his court. Why is their milk forbidden? Rabbi Yochanan said that their bread was not permitted by the court. Why did he need to make this declaration?

Do glazed earthenware vessels absorb, and if so, to what extent? Can they be kashered? Meriemar appears to issue contradictory rulings regarding this topic, particularly vessels that contained wine of idol worshippers versus the kashering of vessels for Pesach. How is this contradiction resolved? Rabbi Akiva was asked three questions, one of which pertained to clay jugs previously owned by non-Jews. Unable to provide answers on the spot, he went to the beit midrash, where he ultimately discovered the correct rulings. The jugs can be used after twelve months of not having been used for wine.  Grape seeds, grape peels, and fish stew (morayis) mentioned in the Mishna are discussed in detail, along with the halachic issues they raise. Different sages mention items that can be used after twelve months without undergoing any kashering process.  Why are cheeses from Onaiki forbidden? Reish Lakish proposes an explanation, but his answer is challenged based on a seemingly contradictory statement he made in a different context. The resolution of this difficulty involves a clarification of his original statement.  Feces from an ox that gored and was sentenced to be stoned are not forbidden, even though the ox itself is. However, feces from an animal that was used for idol worship are forbidden. The distinction between these two cases is clarified through logical reasoning and supported by verses from the Torah. Rava adds that our Mishna can also serve as a textual basis for these rulings.

One of the customs which we observe during the Nine Days – from Rosh Hodesh Ab through Tisha B'Ab – is to refrain from meat. The Mishna establishes that eating meat is forbidden only during the Se'uda Mafseket – the final meal before Tisha B'Ab – but the custom was accepted to refrain from meat throughout the period of the Nine Days (except, of course, on Shabbat). A number of companies today sell synthetic meat – products made from soy or other ingredients but resemble meat, and are eaten as meat substitutes. Are such products permissible for consumption during the Nine Days? Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that although the concept of Mar'it Ha'ayin – avoiding actions which appear as Halachic violations – forbids eating something which appears prohibited, this rule does not apply to something which is forbidden only by force of Minhag (accepted custom). When something is forbidden by the strict Halacha, then we must be concerned about Mar'it Ha'ayin, but not when it is forbidden only on the level of Minhag. Therefore, Hacham Bension writes, it is permissible during the Nine Days to eat vegetarian products which resemble meat, but during the Se'uda Mafseket, when meat is forbidden on the level of strict Halacha, it may be eaten only privately, but not in public view. Summary: Synthetic meat products – meaning, products which resemble meat but are made from soy or other ingredients – may be eaten during the Nine Days. However, during the Se'uda Mafseket right before Tisha B'Ab, such products may be eaten only in private, but not in a public setting.

Mishna Yomi - Zevachim 2:2-3L'uli Nishmas Etta Ahuva bas YaakovJul 19, 2025Shab23 Tamuz 5785

Mishna Yomi - Zevachim 2:4-5L'uli Nishmas Etta Ahuva bas YaakovJul 20, 2025Sun24 Tamuz 5785

Mishna Yomi - Zevachim 3:1-2L'uli Nishmas Etta Ahuva bas YaakovJul 21, 2025Mon25 Tamuz 5785

Mishna Yomi - Zevachim 3:3-4L'uli Nishmas Etta Ahuva bas YaakovJul 22, 2025Tue26 Tamuz 5785

Mishna Yomi - Zevachim 1:4-2:1L'uli Nishmas Etta Ahuva bas YaakovJul 18, 2025Fri22 Tamuz 5785

Mishna Yomi - Zevachim 1:2-3L'uli Nishmas Etta Ahuva bas YaakovJul 17, 2025Thu21 Tamuz 5785

Vinegar produced by idol worshippers from beer is prohibited if there is a concern that wine yeast may have been added during its preparation. The Hadrianic earthenware shards are prohibited for any benefit, as they were soaked in wine with the intention that the absorbed wine would later be used to produce more wine. Rav Dimi provides a description of their preparation and use. A question is raised regarding whether one may benefit from the shards when the benefit comes not from the wine but from the shard itself—such as placing them under the legs of a bed for support. Rabbi Elazar and Rabbi Yochanan hold differing views on this issue. A difficulty is posed from a braita that supports the permissive opinion, but it is ultimately resolved. A second, seemingly contradictory braita is introduced to challenge the first, and it too is resolved with two possible explanations. What are the necessary criteria to prohibit a hide of an animal with an incision found near the heart—specifically, when can it be assumed that such an incision was made to remove the heart as part of an idolatrous offering? The Mishna discusses the status of an animal slaughtered and handled by an idol worshipper when carried into or out of a house of idol worship. Under what circumstances is there concern that the animal is being offered as a sacrifice to an idol, thereby rendering it prohibited for Jewish benefit? Which tannaitic authorities does the Mishna align with in this context? Is it permissible to engage in business dealings with idol worshippers as they enter or exit Tarput (either a festival or house of idol worship)? How does this ruling differ from conducting business with a Jew in similar circumstances? What are the reasons for this distinction?