Podcasts about Mishnah

Ohalos chapter 4 , chapter 5 Mishnah 1

Ohalos chapter 5 Mishnah 2,3,4,5,6,7

Ohalos chapter 6 Mishnah 1,2,3

Ohalos chapter 6 Mishnah 4,5,

What is worse? The crime or the punishment? The Mishnah is ambivalent. For the source sheet, look here: https://tinyurl.com/MishnatSanhedrin For other resources go to https://www.thedailymishnah.com 

Rabbi Shulman examines the Mishnah in Sukkah that describes the mitzvah of lulav as “six and seven” days, and uses it to explore why Chazal sometimes suspend even a Torah-level mitzvah when it coincides with shabbat. He explains the role of ספקא דיומא in חוץ לארץ and how that uncertainty ends up shaping practice even in ארץ ישראל. Moving beyond the technical concern of carrying, Rabbi Shulman argues that certain mitzvot (שופר, לולב, מגילה) can pull a person out of a shabbat state of מנוחה, and he frames shabbat as possessing inner spiritual capacities that can “do the job” those mitzvot would otherwise do. Outline: https://danielggordon.github.io/ateresami/no-lulav-on-shabbos-20260924-050436-outline-20260924-050516.pdf

The Anatomy of Ecstasy: How Joy Was Reinvented at Simchas Beis HashoavahThis class was presented by Rabbi YY Jacobson on 11 Tishrei, 5787, September 22, 2026. The joy of Sukkos cannot merely mean relief that the Yamim Noraim are over. Relief is valuable, but it is not the explosive simcha described by Torah and Chazal. Every night of Sukkos in the Beis Hamikdash, multitudes gathered in Jerusalem. Great sages danced and juggled flaming torches. Light flooded the city. Before dawn, a procession descended to the Shiloach spring, drew water, and carried it upward with shofar blasts. The water was poured on the mizbeach together with the morning offering. Was this joy only because Yom Kippur is over? That seems strange. So what is the secret of this intense joy? The Mishnah says (Sukkah 51b), One who never witnessed Simchas Beis Hashoavah, the Sages declare, never witnessed joy in life. But why? And why say it in the negative? And also why be “stingy” with joy? Maybe a person did experience happiness in another setting or environment! How can anyone state that “if you did not come to my wedding, you never saw joy!” It seems very strange. The class delves deeply into the secret of the schism of the water on day two of creation and how the joy of Sukkot heals the tension that has become part of the fabric of life. The class shows how the deepest gift we can bring into the sukkah is not perfection on the table; it is a living heart, present enough to channel joy, love, and the flow of Hashem.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9995

The Anatomy of Ecstasy: How Joy Was Reinvented at Simchas Beis HashoavahThis class was presented by Rabbi YY Jacobson on 11 Tishrei, 5787, September 22, 2026. The joy of Sukkos cannot merely mean relief that the Yamim Noraim are over. Relief is valuable, but it is not the explosive simcha described by Torah and Chazal. Every night of Sukkos in the Beis Hamikdash, multitudes gathered in Jerusalem. Great sages danced and juggled flaming torches. Light flooded the city. Before dawn, a procession descended to the Shiloach spring, drew water, and carried it upward with shofar blasts. The water was poured on the mizbeach together with the morning offering. Was this joy only because Yom Kippur is over? That seems strange. So what is the secret of this intense joy? The Mishnah says (Sukkah 51b), One who never witnessed Simchas Beis Hashoavah, the Sages declare, never witnessed joy in life. But why? And why say it in the negative? And also why be “stingy” with joy? Maybe a person did experience happiness in another setting or environment! How can anyone state that “if you did not come to my wedding, you never saw joy!” It seems very strange. The class delves deeply into the secret of the schism of the water on day two of creation and how the joy of Sukkot heals the tension that has become part of the fabric of life. The class shows how the deepest gift we can bring into the sukkah is not perfection on the table; it is a living heart, present enough to channel joy, love, and the flow of Hashem.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9995

Welcome to Daily Bitachon, a special Erev Yom Kippur edition. Avot DeRabbi Natan—an expanded commentary on Pirkei Avot—quotes Rabbi Yochanan ben Dahavai in chapter 27, who tells us: do not distance yourself from a measure that has no limit, and do not distance yourself from a job that has no end. This is comparable to a man taking buckets of water from the ocean and pouring them onto dry land. The ocean is not emptied, and the dry land is not filled. Eventually, he grows weary and frustrated. Another man approaches him and asks, "Foolish one, why are you getting upset? Every single day, you receive a gold coin from your employer." In other words, this man completely misunderstood his mission: his employer never expected him to drain the ocean. He simply wants him to show up, do the work each day, and receive his daily wage for every single effort. This teaching expands on the famous Mishnah in Pirkei Avot (2:16), where Rabbi Tarfon teaches: it is not your duty to finish the work, but neither are you at liberty to neglect it. If you have studied much Torah, you will receive great reward, for your Employer is trustworthy to pay you for your labor. The Bartenura explains that one should never think, "Since I can never master the entire Torah, why should I even bother trying?" God is not like a mortal employer who only pays when the entire project is completed. He pays for every single moment and every individual step. The Chasid Yaavetz notes that Rabbi Tarfon is cautioning us against this exact trap. Spiritual work is fundamentally different from material labor: in Avodat Hashem, every single unit of effort is an end in itself. When constructing a physical building, an individual brick is merely a means to an end; on its own, it serves little purpose. With Torah and mitzvot, however, every action is an ultimate goal because the primary objective is connecting to God. Every ounce of service establishes that connection immediately. The Chafetz Chaim expounds on this passage, applying it specifically to guarding one's speech (In the introduction to his his sefer shemirat halashon ), though it holds true for every area of life. He explains that the Yetzer Hara constantly tries to discourage us from undertaking monumental spiritual projects. The evil inclination whispers: "What are you actually gaining from this? Do you honestly believe you can guard your tongue your entire life without ever stumbling? Your resolve won't last more than a day or two. And even during those two days, do you think you'll do it properly? You live in the real world, surrounded by people. Why waste your energy on a task with no end?" Rabbi Yochanan ben Dahavai refutes this mindset entirely, addressing the Yetzer Hara's arguments head-on. First: "It will only last a day or two." Even if the Yetzer Hara is correct, does that mean we should give up entirely? Imagine walking along the seashore and discovering diamonds washing up onto the sand. Would you refuse to bend down and gather them simply because you can only carry a few? If that holds true for physical wealth, it is infinitely truer for spiritual connection. The Vilna Gaon taught that for every single second a person restrains their speech, they merit a hidden, transcendent light that no angel or creature can fathom. Mishlei (2:4) instructs: "If you seek it like silver and search for it as for hidden treasures..." Just as one would eagerly scramble to collect even one or two loose pearls, we must treat every small spiritual achievement with the same urgency. A well-known parable illustrates this through a young girl selling vegetables in the marketplace. When a thief overturned her cart and bystanders began grabbing the scattered produce, she froze, helpless and weeping. A wise observer urged her: "Why are you just standing there crying? Start grabbing for yourself!" The same applies to our divine service: even if the Yetzer Hara robs you of focus for most of your prayer, seize whatever remains. Fight for the final words. That leads to the second complaint: "I cannot do it perfectly anyway." Consider a person who refuses to go to work, arguing, "Why bother? I will never become a multimillionaire." The obvious reply is that failing to attain extraordinary wealth is no reason to abandon your livelihood altogether. As Shlomo HaMelech declared in Kohelet (9:10): "Whatever your hand finds to do within your power, do it." You might not finish the task, but that is no excuse to withhold your effort. We learn this directly from Moshe Rabbeinu. In Masechet Makkot (10a), the Gemara analyzes Devarim (4:41): "Then Moshe designated three cities [of refuge] across the Jordan." Halachically, these cities could not provide sanctuary until Yehoshua later established the remaining cities in the land of Israel. Moshe was fully aware that these cities would remain non-functional during his lifetime. Why bother? The Rambam explains in his commentary on Avot (4:2) that Moshe lived by a single principle: "When a mitzvah comes my way, I will seize it." Adds the Rambam "If Moshe Rabbeinu—the greatest prophet and the pinnacle of human spiritual perfection—eagerly pursued even an incomplete mitzvah, how much more must we cherish whatever small measures we can attain?" As the secular adage notes, "Perfect is the enemy of good." The Gemara in Menachot (110a) offers the divine perspective: "Whether one does much or one does little, what matters most is that one directs their heart toward Heaven." The Yetzer Hara manifests in subtle, insidious ways. Beyond the cartoonish trope of an external tempter, Hashem built internal psychological tendencies into our nature that the Yetzer Hara exploits. One of the most destructive is perfectionism. At its root, perfectionism often stems from subtle arrogance ( gaavah ). We crave flawless performance as a psychological shield against shame, vulnerability, and the fear of inadequacy. Yet perfection belongs exclusively to Hashem; accepting our limitations is an essential act of humility. As Mishlei (24:16) teaches, "A righteous man falls seven times and rises." Righteousness is defined not by never falling, but by having the humility to rise and begin again. Perfectionism breeds a destructive cognitive distortion: all-or-nothing thinking. It insists that anything short of complete triumph is total failure. In the Perakim section of Nefesh HaChaim , Rav Chaim of Volozhin interprets the verse, "Every inclination of the thoughts of his heart was only evil continually" (Bereishit 6:5). He notes that the Yetzer Hara's primary strategy is not merely inciting wrongdoing; it is the incessant, demoralizing inner critique whispering: "You are worthless; you are inadequate." When an endeavor must be completely flawless, it generates overwhelming anxiety and tension. Paralyzed by high stakes, a person concludes it is safer to do nothing at all. This resembles someone who refuses to host guests for a mitzvah simply because their tableware is incomplete. This is why we declare at a siyum: "We toil and they toil; we toil and receive reward, while they toil and do not receive reward." In secular pursuits, labor is merely a vehicle; reward depends strictly on output and finished deliverables. In the Torah's economy, however, God rewards the amal —the sincere effort and toil itself. We recite this specifically upon completing a tractate to prevent arrogance or misunderstanding. The celebration is not merely that a milestone was achieved, but that sustained, honest labor was offered along the way. A perfectionist never truly celebrates; reaching a goal brings only fleeting relief before they raise the bar to an impossible, punishing height. As we enter Yom Kippur, our task is to dismantle these two foundational lies of the Yetzer Hara: Lie #1: "It will only last a day or two." The truth: every single second of connection is an eternal, irreplaceable triumph. Lie #2: "You can't do it perfectly anyway." The truth: Hashem asks for sincere, dedicated effort, not perfection. When we internalize these truths, we free ourselves to commit wholeheartedly to real growth—fully aware that our efforts may be fragile, and confident that they are deeply cherished by Hashem.

התוכן התוועדות זו קשורה עם ה"יאָרצייט" [של הרבנית הצדקנית חנה ע"ה], ומקרא מלא דיבר הכתוב "והחי יתן אל לבו" – שגם בנוגע לענין כזה, ענין של פירוד הנשמה מהגוף, ולפני כו"כ שנים, צ"ל מזה פעולה בנוגע ל"החי", "היום לעשותם". ובנדו"ד – הרי ההתבוננות וה"יפשפש במעשיו" צ"ל בעיקר בענינים המיוחדים לנשים, שכללותם – ג' הענינים המרומזים בר"ת "חנה" (או "החן") ומוזכרים במשנה במס' שבת (פ"ב מ"ו): נדה, חלה (וכשרות האכו"ש בכלל) והדלקת הנר (של שבת ויו"ט). ואע"פ שכל ג' ענינים אלו נוגעים ושייכים גם לאנשים, כמובן, אבל האחריות ע"ז היא בידי הנשים במיוחד. ומזה מובן שהתוועדות זו צריכה לפעול תוספת כח בג' ה"מבצעים" כשרות האכו"ש, טהרת המשפחה ונש"ק. ובודאי שכל הדיבורים בעבר בחשיבות ענינים אלו יספיקו שכאו"א יוסיף כהנה וכהנה – בעיקר במעשה – בפעולות בענינים אלו שר"ת "חנה".ד' חלקים משיחת וא"ו תשרי ה'תשל"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-09-2026 Synopsis This farbrengen is in connection with the yahrzeit (of Rebbetzin Chana ע"ה), and as the verse states, “The living shall take it to heart,” meaning that even an event like this marking the separation of the soul from the body, which took place years ago, must have an effect upon “the living,” and a practical effect – “Today, to do them.” In this case, the reflection and the examining of one's deeds should focus primarily on mitzvos associated with women in particular namely, the three mitzvos whose intials form the acronym “Chana” (or “Hachein”) and mentioned in the Mishnah in Masechta Shabbos (2:6), Niddah, Challah (and kosher food and drink in general), and Hadlokas Haner (lighting Shabbos and Yom Tov candles). Although all three are relevant and pertain to men as well, the responsibility for them lies particularly upon women. It is therefore understood that this farbrengen should lead to added force in the three Mivtzoim of Kosher food and drink, Taharas Hamishpachah, and Shabbos and Yom Tov candles. Certainly, everything that has been said in the past regarding the importance of these Mivtzoim will suffice to inspire everyone to increase their efforts many times over – especially in actual deed – in these matters.4 excerpts from sichah of 6 Tishrei 5736 For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-09-2026

The Rebbe acknowledges receipt of a letter about the daily Mishnah and Halachah study. He discusses the significance of Tishrei as a month filled with blessings and encourages efforts to spread Torah with joy and good health, referencing teachings from Chazal. https://www.torahrecordings.com/rebbe/igroskodesh/018/002/6546

What is the value of a human life? And does the Mishnah have anything to say about human rights? For the source sheet, look here: https://tinyurl.com/MishnatSanhedrin For other resources go to https://www.thedailymishnah.com 

Over a period of 30 years, Rav Yosef Karo wrote of his encounters with a divine messenger,  an angel which identified itself as the living essence of the Mishna. The most public manifestation took place on an extraordinary night of Shavuos in Salonika in 1533.  19th-century critics dismissed the mystical journal as a complete fabrication, but ground-breaking research and archaeological evidence have vindicated its authenticity.     The personal side of his halachic decision making is clearly evident throughout his numerous responsa, whereas the Printing Press allowed his Shulchan Aruch to become available across the Jewish world, despite various omissions - when publishers cut introductions to save space !   Timestamps: 00:00 – Printing omissions and errors in early Jewish texts 00:32 – Introduction to History for the Curious 01:12 – Episode dedication and sponsorship 01:40 – Return from Radin and introduction to Part 2 02:33 – Pronouncing Rabbi Yosef Karo's name and the episode's main topics 03:07 – The Maggid Mesharim: Rabbi Yosef Karo's private spiritual diary 03:37 – What is a Maggid? 05:23 – How Rabbi Yosef Karo's Mishnah study led to revelation 06:10 – The Maggid's guidance on Torah study and daily life 08:02 – Other rabbis associated with Maggidim and heavenly revelations 08:32 – The contents of the Maggid Mesharim 09:25 – Using the Maggid's teachings in public sermons 10:24 – Practical halachic rulings attributed to the Maggid 14:09 – Why Rabbi Yosef Karo recorded the Maggid's words 14:35 – The famous Shavuot-night revelation in Salonica 16:24 – How the group recognized the Maggid's voice 16:51 – Can heavenly revelation influence halachic decisions? 18:46 – The Maggid's authority outside practical halacha 19:30 – Chronological problems created by early editors 21:00 – Claims that the Maggid Mesharim was a forgery 24:37 – Manuscript evidence supporting the work's authenticity 26:07 – Why Rabbi Yosef Karo did not cite the Maggid in his main legal works 26:30 – Joy, fear and fasting on Rosh Hashanah 29:30 – The three major authorities behind the Shulchan Aruch 31:09 – Resolving contradictions between the Beit Yosef and Shulchan Aruch 32:11 – The first printing of the Shulchan Aruch 33:39 – Missing introductions and mistakes made by printers 34:22 – Early editions and the monthly Shulchan Aruch study cycle 36:40 – The Rema's additions to the Shulchan Aruch 38:15 – Rabbi Yosef Karo's responsum concerning decorative images 40:30 – A disputed religious image on a gold object 41:32 – Rabbi Yosef Karo's strict response and textual reasoning 43:15 – Eyewitness descriptions of Rabbi Yosef Karo and his yeshiva 44:20 – A modern controversy about truth, plagiarism and academia 46:48 – Aseret Yemei Teshuvah: confronting truth and reality 48:28 – Closing thanks, listener feedback and the next episode

The Rebbe addresses the recipient's choice between teaching in Be'er Sheva or continuing work with youth, supporting his decision to focus on youth while encouraging some involvement in Be'er Sheva. He also discusses the value of Torah and Mishnah quizzes and emphasizes ongoing spiritual growth. https://www.torahrecordings.com/rebbe/igroskodesh/018/002/6539

In this Mishnah, Rabban Gamliel the Elder provides us with a powerful lesson that, if observed, will empower our spiritual lives. This Ethics Podcast was originally released on the Ethics Podcast on Mar 5, 2018 – – – – – – – – – – – – – – – – – – – – […]

Ohalos chapter 1 Mishnah 7,8

Ohalos Chapter 1 Mishnah 1,2,3,4,5,6

Finally someone actually gets read to filth in the Mishnah. Also, our first instance of rabbinic bureaucracy! Check out the HiHos at Shel Maala here: https://bit.ly/shelmaala-5787 To ask us questions, email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.

On September 4, 2026, the murder trial of Lindsay Clancy ended in a mistrial when a single juror would not convict. This episode of Further. Every. Day. traces trial by jury from the Hebrew elders at the gate to that hung jury in Plymouth County, and asks the question the case is really about: who is fit to judge, and what happened to the standard? We read the primary sources and trace every claim to its origin. The episode covers the biblical origin of judgment in the gates (Deuteronomy, Ruth, and the Mishnah's lesser Sanhedrin of twenty-three), the Athenian and Roman juries, English common law and Magna Carta, the struck jury and the older competence tradition, the American founding and the Sixth Amendment, and the twentieth-century shift from the screened jury to the random fair-cross-section jury (Fay, Carter, Peters, Taylor, Duren, Batson, and the Jury Selection and Service Act of 1968). It then walks the insanity defense from the Roman furiosus and the wild beast test through M'Naghten, Durham, the Model Penal Code, and the Insanity Defense Reform Act to Commonwealth v. McHoul, the exact rule the Clancy jury deadlocked under, and closes on the law of the hung jury and mistrial: manifest necessity, Perez, and Ramos. CHAPTERS 0:00 The Turn and the Trust 2:20 God-Given Responsibility 4:40 The Elders at the Gate 10:40 Ancient Juries: Athens and Rome 15:40 Common Law and the Competent 23:40 The American Inheritance 29:40 When the Qualifications Changed 34:40 Civil Rights and the Qualified Juror 43:40 The Insanity Defense 51:40 When a Jury Is Hung 57:40 The Jury This Week PRIMARY SOURCES AND BIBLIOGRAPHY Scripture (KJV): Deuteronomy 1:17; Deuteronomy 16:18; Exodus 18:21; Ruth 4:1-2, 11. Second Temple and rabbinic: Mishnah, Sanhedrin 1:4-6 and 4:1 (the great Sanhedrin of 71 and the lesser court of 23). Classical: Aristotle, Constitution of Athens 63-69 (allotment by kleroterion); Lex Acilia repetundarum (123 BC), lines 12-26; Justinian, Institutes 3.19.8; Digest of Justinian 50.17 (furiosus nullum negotium gerere potest). English common law: Assize of Clarendon (1166); Fourth Lateran Council (1215), Canon 18 (ending clerical ordeals); Glanvill (c. 1188); Magna Carta, clause 39 (1215); An Act for the Better Regulation of Juries, 3 Geo. II c. 25 (1730), the struck-jury statute; William Blackstone, Commentaries on the Laws of England, Book III ch. 23 and Book IV ch. 27. American founding: Declaration of Independence (1776); U.S. Constitution, Article III and Amendments VI and VII; Thomas Jefferson to Thomas Paine, 11 July 1789 (Founders Online, National Archives). Jury composition and the civil-rights era: Fay v. New York, 332 U.S. 261 (1947); Carter v. Jury Commission, 396 U.S. 320 (1970); Peters v. Kiff, 407 U.S. 493 (1972); Taylor v. Louisiana, 419 U.S. 522 (1975); Duren v. Missouri, 439 U.S. 357 (1979); Batson v. Kentucky, 476 U.S. 79 (1986); Jury Selection and Service Act of 1968, 28 U.S.C. sec. 1861; President Johnson's signing remarks, 27 March 1968. The insanity defense: Rex v. Arnold (1724), 16 How. St. Tr. 695, the wild beast test; M'Naghten's Case (1843), 10 Cl. and Fin. 200; Durham v. United States, 214 F.2d 862 (D.C. Cir. 1954); Model Penal Code 4.01(1) (1962); Insanity Defense Reform Act, 18 U.S.C. 17(a) (1984); Commonwealth v. McHoul, 352 Mass. 544 (1967). Mistrial and unanimity: United States v. Perez, 22 U.S. (9 Wheat.) 579 (1824); Arizona v. Washington, 434 U.S. 497 (1978); Ramos v. Louisiana, 590 U.S. 83 (2020). Polling and data: Gallup, Confidence in Institutions, U.S. Supreme Court, same question since 1973; Gallup, Trust in Government, judicial branch, 2025; Gallup World Poll, confidence in the judiciary, fielded June to August 2024; Pew Research Center, Supreme Court favorability; National Center for State Courts, State of the State Courts. The Clancy case: Commonwealth v. Lindsay Clancy, Plymouth Superior Court; the jury's deadlock note read in court by Judge William Sullivan on 4 September 2026; reporting from WBUR, NPR, CBS Boston, and the Boston Globe, 2 to 4 September 2026. READ THE RULINGS Ramos v. Louisiana: https://www.oyez.org/cases/2019/18-5924 Carter v. Jury Commission: https://supreme.justia.com/cases/federal/us/396/320/ Taylor v. Louisiana: https://supreme.justia.com/cases/federal/us/419/522/ Durham v. United States: https://law.justia.com/cases/federal/appellate-courts/F2/214/862/314341/ Commonwealth v. McHoul: https://law.justia.com/cases/massachusetts/supreme-court/1967/352-mass-544-2.html Further. Every. Day. is a documents-driven show that reads the original sources and traces every claim back to the fountainhead. #TrialByJury #LindsayClancy #JurySystem #InsanityDefense #Mistrial #HungJury #Sanhedrin #MagnaCarta #SixthAmendment #RamosVLouisiana #MNaghten #PostpartumPsychosis #NGRI #ChristianWorldview #FurtherEveryDay #Clancy #Jury #Law #History

Mishnah

The marrow of a bone - in a sacrificial offering, that was then leftover - leads to impurity, as do the bones themselves. But that can depend on whether they are opened or closed. Also, touching impurity turns out to have the same status as one would have after carrying impurity. And raises the question of the "ohel," tent, for when impurity is transferred as a matter of being there, as per all of the different categories. Also, the "list' of the Mishnah plays out in the Gemara. Plus, defining the impurity of the tent ("ohel").

 Questions? Comments? We love feedback! Email us at info@baishavaad.orgRav Baruch FriedQuestion: I was in a supermarket and found $10 in front of the customer service counter. I picked it up, saw that there was no siman, and was about to take it for myself. The storeowner saw me pick it up and said that it belongs to him since it was found on his property. Do I have to give it to him?Answer: If the money was behind the counter – in the place where customers do not normally go – it would belong to the storeowner because his chatzer would acquire it for him.However, if the money was found in front of the counter – in a place where there are customers – the Mishnah says that the finder can keep it if it can be assumed that the owner was meya'esh before he picked it up. The Rishonim explain that the store's chatzer is not koneh because it is not protected, and only a protected property is koneh items without the owner's knowledge. Other Rishonim explain that the chatzer is not koneh because the owner was not yet meya'esh when the item first fell there, as he obviously wasn't yet aware that he dropped it. By the time the finder picked it up, however, the owner was already meya'esh, so he is allowed to keep it.    

Sixteen religious Israeli soldiers refused an operational mission in Gaza because a female paramedic would accompany them in their armored vehicle. Their brigade rabbi had permitted it. They refused anyway. The mission was canceled, the soldiers were punished - and prominent religious and political voices defended them. Daniel Gordis sees something much larger in this incident, and so do I. The Dati Leumi world with which I identify has built something extraordinary: a community deeply committed to Torah that also serves, leads and sacrifices for the State of Israel. But what happens when increasingly extreme voices claim that greater religious stringency makes them more authentically Jewish - even when responsible Halachic authority says otherwise? What happens when extremism starts calling itself Halacha? The Mishnah and Talmud have a remarkably harsh term for precisely this danger: Chasid Shoteh - a "pious fool." One example is a man who allows a woman to drown rather than compromise his supposed religious standards by saving her. Sometimes what looks like greater piety is actually a betrayal of Torah and its values. And when religious extremism presents itself as authentic Judaism, those committed to Torah cannot afford to remain silent. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (michael@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

 Questions? Comments? We love feedback! Email us at info@baishavaad.org Question: In my development, there are many scooters, coats, toys, etc., which were obviously dropped by children. Do I have to pick up and return all of these lost items?Answer: The truth is that anything knowingly entrusted to a child has the status of an aveidah m'daas. The Mishnah in Bava Basra (87b) discusses a case where a parent sends a child with a jug to purchase oil from a storekeeper. If the jug falls and breaks on the way home, the Mishna says that the storekeeper is liable to pay for it. The gemara there explains that if the storekeeper would have simply filled the jug and sent the child on his way, he would not be liable. The reason the Mishnah says he is chayav is that it is specifically referring to a case where the storekeeper first used the jug for his own purposes, thereby becoming a shoel shelo m'daas. Since a shoel shelo m'daas is considered a gazlan, the storekeeper now has an obligation to return the jug to its owner. If it breaks before being returned, he is liable.Both the Ketzos Hachoshen and Nesivos Hamishpat conclude from this sugya that one is not obligated to protect something that a parent entrusts to a child. Although one cannot take the item for himself, he also is not responsible to guard it.If the parents entrust an item to the child, no one else is obligated to protect it any better than they did. If the parents know that a child may lose or break an object they give to him, and they decide to give it to him anyway, they have accepted that something may happen to the object and no one else is responsible to do more than they did by returning the object to them. Therefore, one would not be obligated to return a coat, toy, or scooter that was given to a child. Of course, if the object is in a place where someone may trip over it he should move it to the side, but there is no mitzvah of hashavas aveidah.Question: What if someone already picked it up?Answer: He can still put it back down. It is clear from the Rishonim there that when parents entrust an object to a child, they accept that no one is obligated to return it to them, even if they already picked it up.  

Keilim chapter 27 Mishnah 6,7,8,9,10,11,12

התוכן איתא בגמ' [סוטה כב:, ע"ז יט:] שאין האדם נעשה ראוי להוראה עד ארבעים שנה. ופרש"י [ע"ז שם] "עד ארבעין שנין – משנולד". ויסודו של רש"י הוא ממשנה דמס' אבות "בן ארבעים לבינה", שאז מגיע האדם לשלימות ההבנה בתורה. אבל בתוס' [סוטה שם] כ' "פי', משנה שהתחיל ללמוד עד ארבעים שנה ולא משנה שנולד, כדאמרינן בפ"ק דמס' ע"ז ולא נתן ה' לכם לב לדעת עד היום הזה ש"מ לא קאי איניש אדעתי' דרבי' עד ארבעין שנין, וזה הי' ממתן תורה עד מ' שנה שאז התחילו ללמוד" (תירוץ המהרש"א שגם מאחז"ל "עד ארבעין שנין וכו'" וכוונת משה רבינו הוא משנה שנולד דוחק גדול וכו'). וי"ל שב' מאחז"ל הנ"ל, "בן מ' לבינה", ו"לא קאי איניש אדעתי' דרבי' עד מ' שנין" של לימוד בפועל, אינם סותרים זא"ז, כי המשנה "בן מ' לבינה" מדברת בזמן שנקודת כח השכל מגיע לשלימותו. ומזה מובן שגם הזמן לשלימות ההבנה של "נקודה" של שכל שקיבל מרבו ה"ז מ' שנה, שע"ז מדבר מאחז"ל "עד מ' שנין וכו'", וכמו שהי' בנוגע להבנת "דבר ה'" שקיבלו במ"ת. (ורש"י ותוס' חולקים אם כדי להיות ראוי להוראה צריך גם שלימות ההבנה בפועל בתורה שקיבל מרבו וכו'). ומכ"ז מובן, שכל פעם שנתחדש מציאות חדשה, כמו ענין הנישואין, מתחיל מספר של מ' שנה וכו'. משיחת י"ט כסלו ה'תשכ"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=28-08-2026 Synopsis The Gemara states (Sotah 22b and Avodah Zarah 19b) that a person does not become fit to render halachic rulings until the age of forty. Rashi explains (in Avodah Zarah) that this means forty years from birth, based on the Mishnah in Pirkei Avos: “Forty is the age for understanding” because that is when a person's understanding in Torah becomes fully developed. But Tosafos (in Sotah) explains that the Gemara means forty years from when he began learning, not from when he was born, based on the Gemara's statement in Avodah Zarah that “A person does not fully understand his teacher's opinion until after forty years” (meaning forty years of study, like the forty years from the Giving of the Torah until Moshe said, “Hashem has not given you a heart to know until this day…”). It can be explained that these two teachings (upon which Rashi and Tosafos base themselves) do not contradict one another: The Mishna's statement, “Forty is the age for understanding” refers to the time when the core of a person's intellectual capacity becomes fully developed, and likewise, it takes forty years to fully understand the core intellectual concept he received from his teacher. But Rashi and Tosafos disagree as to whether, in order to be fit to render halachic rulings, one must also attain complete practical understanding of the teaching he received from his teacher. Based on all this it follows that whenever one enters a stage wherein he becomes a new entity (such as marriage etc.), a new count of forty years begins etc.Excerpt from sichah of 19 Kislev 5729 (marking the Rebbe's and Rebbetzin's 40th wedding anniversary) For a transcript in English of the Sicha: https://thedailysicha.com/?date=28-08-2026 לע”נ מרת חי' איידל בת ר' אברהם דוד ע"ה לעבאוויטש ליום היארצייט שלה ט"ו אלול. ת.נ.צ.ב.ה.נדבת משפחתה שי'‏*לזכות מרת דבורה לאה בת אסתר שתחי' ליום ההולדת שלה ט"ו אלול - לשנת ברכה והצלחה‏, ואריכות ימים ושנים טובות

Keilim chapter 25, Mishnah 7,8,9, chapter 26, Mishnah 1,2,3

Keilim chapter 26 Mishnah 4,5,6,7,8,9

Keilim chapter 27 Mishnah 1,2,3,4,5,

The Rebbe advises Yosef to research local laws before emigrating, suggests ways to explain Torah observance to his father, and gives guidance on translating Mishnah for students—recommending only essential tractates be translated if necessary. https://www.torahrecordings.com/rebbe/igroskodesh/017/012/6497

#AbortionDebate #ProChoice #ProLifeIs abortion murder—and what does Judaism actually teach about abortion?In this thought-provoking episode of The Fifth Question Podcast, Rabbi Daniel Levine sits down with Cecily Routman, founder and president of the Jewish Pro-Life Foundation, for a candid debate about abortion, Jewish law, morality, medical ethics, and public policy.They examine biblical and rabbinic sources—including Genesis, Exodus, the Mishnah, Talmud, the Noahide laws, and the concept of the rodef—while debating whether Jewish tradition considers abortion to be murder, a lesser prohibition, or a permissible act under certain circumstances.The conversation explores:• Is abortion permitted under Jewish law?• Does Judaism consider a fetus a full human life?• How should Exodus 21:22–23 be interpreted?• What does the Mishnah teach when a pregnancy threatens the mother?• Does protecting the mother's life justify abortion?• Are cases involving rape, incest, fetal abnormalities, or severe psychological distress treated differently?• Can traditional Jewish teachings be separated from modern politics?• When does human life—and moral personhood—begin?• How should religious belief influence abortion laws in America?Rabbi Levine challenges the claim that Judaism is unequivocally opposed to abortion, while Routman argues that protecting unborn life is fundamental to Torah ethics. The result is a passionate and sometimes tense exchange between two sharply different interpretations of Jewish tradition.Whether you identify as pro-life, pro-choice, religious, secular, Jewish, or simply interested in abortion ethics, this episode offers an in-depth look at one of the most controversial moral and political debates of our time.Watch the full conversation, share your perspective respectfully in the comments, and subscribe to The Fifth Question Podcast for more honest discussions about Judaism, religion, ethics, politics, and culture.#AbortionDebate #IsAbortionMurder #Judaism #JewishLaw #ProLife #ProChoice #Abortion #Torah #Talmud #MedicalEthics #ReligiousDebate #JewishPodcast #TheFifthQuestionPodcast

Keilim chapter 25 Mishnah 1,2,3,4,5,6

Can a nine-year-old boy actually perform yibum and acquire his deceased brother's wife? According to Rashi, although a minor ordinarily cannot create a marriage, yibum may be different: since it does not require conscious intent, the boy's act can create a real Torah-level acquisition.But that leads to a major problem. If he truly acquired the yevamah, why does the Mishnah treat the relationship as incomplete? And if he later grows up, marries a second woman, and dies, how can one brother perform chalitzah with the first woman while another still performs yibum with the second? Shouldn't the rule of “לא יבנה” prohibit rebuilding the family once chalitzah has taken place?The Oneg Yom Tov answers with a revolutionary distinction: acquiring the yevamah and fulfilling the mitzvah of yibum are not necessarily the same thing. A nine-year-old may be capable of creating the marriage, while still being unable to accomplish the mitzvah's deeper purpose of “הקמת שם”—perpetuating his deceased brother's name.This episode explores the surprising halachic status of a nine-year-old yavam and the profound difference between creating a legal relationship, fulfilling a mitzvah, and completing the Torah's ultimate purpose for that relationship.

Rabbi Yoshi's derash from Beach Shabbat, delivered on Shabbat Nachamu — the Sabbath of Comfort that always follows Tisha b'Av.Beginning with a personal story from his own wedding thirty years ago, Rabbi Yoshi explores what it means to love God “b'chol levavcha” — with all of your heart — and why our tradition asks us to bless God not only in the good times, but in the painful ones too. Drawing on this week's Torah portion, Parashat Vaetchanan, the Mishnah's teaching on gratitude, and a hidden echo of the Book of Lamentations found in our daily prayers, this message speaks to the moment we're living through — a “Golden Age” of American Jewish life now shadowed by rising antisemitism — and points toward Tu b'Av, the festival of love, just six days away.

התוכן בסיום מס' חולין: "לא יטול אדם אם על בנים אפילו לטהר את המצורע. ומה אם מצוה קלה שהיא כאיסר אמרה תורה [בשני דפ' כי תצא] למען ייטב לך והארכת ימים קל וחומר על מצות חמורות שבתורה". הקשר בין ב' בבות אלו במשנה יובן בהקדם הטעם שאין לוקחין את האם אפי' לטהר בה את המצורע, ואפי' לא ל"ציפור החי", והיינו – לכמה רגעים, ואח"כ ישלחוה! והביאור: מצות שילוח הקן קשורה עם רחמים ומובן עפ"י שכל. ועד"ז מצות טהרת המצורע שעי"ז מרבים שלום בעולם, (וכדי "לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים"). וכשב' מצוות אלו באות יחד, הנה מצד השכל של היצר יש להקדים טהרת המצורע – רחמנות על אדם, לשילוח הקן – רחמנות על בעל-חי, ולכן צוותה תורה, אדרבה, "לא ליטול אם על בנים אפי' לטהר את המצורע" "כדי לכוף את יצרו". ובהמשך להמובן מזה ש(גם) מצות שילוח הקן היא מצוה שהרגש והשכל מסייעים בזה – "מצוה קלה", אומרת המשנה, ש"אם מצוה קלה אמרה תורה למען ייטב.. ק"ו וכו'".ג' חלקים מהתוועדות כ"ף מנחם-אב ה'תשל"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-08-2026 Synopsis The final Mishna in Chullin states: “A person may not take the mother bird with the offspring even in order to purify a metzora. And if regarding an easy mitzvah that costs an issar, the Torah says [in sheini of parashas Ki Seitzei]: ‘That it may be well with you and that you may prolong your days,' how much more so regarding the more demanding mitzvos of the Torah.” Seemingly, it would make sense to allow taking the mother for use as the living bird in the purification process, because that would last only a few moments, after which it would be sent away? The explanation is as follows: Because both mitzvos express compassion (sending away the mother bird and restoring the metzora to his home), when they coincide, human reasoning (which is influenced by the evil-inclination) would dictate giving precedence to showing compassion for a human being (purifying the metzora) over showing compassion for an animal (sending away the mother bird). Therefore, “in order to subdue one's inclination,” the Torah commands the opposite: “A person may not take the mother bird with the offspring even in order to purify a metzora.” And this explains the connection between the two clauses in the Mishna: Since the first part of the Mishna emphasizes how easy the mitzvah of sending away the mother bird is (because both the mind and heart support it), the Mishnah continues: “And if regarding an easy mitzvah…the Torah says: ‘That it may be well with you and you may prolong your days,' how much more so regarding the more severe mitzvos of the Torah.”3 excerpts from farbrengen of 20 Menachem-Av 5736 For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-08-2026 לזכות גולדא בת פריידא שתחי' ליום ההולדת שלה ד' אלול - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

##Episode Description:## (214 words)Jesus broke more Sabbath rules than he kept, and that's exactly the point. Lesson 38 continues the study of the fourth commandment by turning to what Jesus himself taught and did on the Sabbath.Teacher Dave Rich starts with a recap of the Old Testament material, then previews the rabbinic Mishnah's 39 categories of forbidden Sabbath activity, oppressive extra-biblical rules governing everything from tying knots to closing a door on a stray deer, to show the burden Jesus was actually confronting. Rich then works through Jesus's own Sabbath practice, his regular attendance at synagogue, his declaration that the Sabbath was made for man and not man for the Sabbath, and his repeated Sabbath healings that provoked murderous opposition from the Pharisees and scribes.Rich draws out several conclusions from Jesus's teaching, that ordinary work was restricted but works of necessity and mercy were not, that man-made additions to the law were not clarifications but distortions, and that Jesus, as Lord of the Sabbath, holds final authority over how the commandment should be understood. Rich is careful to note that Jesus never explicitly commands ongoing Sabbath observance in its Old Testament form, setting up next week's look at what the apostles taught.This lesson reframes the Sabbath not as a burden but as a gift. ★ Support this podcast ★

We usually associate Rosh Hashanah and Yom Kippur with judgment and fear, but a closer look at the texts reveals a completely different, shocking command: rejoice.   Wake up. Shake off the dust. Put on your finest clothes—and rejoice! The haftarah for Parshat Shoftim delivers an urgent wake-up call to a defeated and demoralized people: Hit'oreri, hit'oreri—Awaken, awaken! Uri, uri—Wake up, wake up! Isaiah calls upon Zion to rise from the dust, cast off the identity of a captive, dress herself in garments of splendor, and reclaim her place as God's beloved. Key Takeaways Consolation demands action - Isaiah does not tell Zion simply to feel better. He commands her to awaken, shake off the dust, change her clothes, and reclaim her identity. Lecha Dodi turns prophecy into practice - Every Friday night, Isaiah's distant promise of redemption becomes a present experience: we welcome the Sabbath bride with "exceedingly great joy" and rehearse the possibility of beginning again. The High Holidays are not only about fear - Nehemiah commands the people to rejoice on Rosh Hashanah, while the Mishnah calls Yom Kippur one of Israel's most joyous days. God's kingship brings awe—but also confidence, consolation, and radical delight. Timestamps [00:00] Wake Up Call [01:08] From Shabbat to High Holidays [01:30] Welcome to Madlik [02:22] Haftarah Calendar Context [04:34] Isaiah Readings [10:07] Repetition and Urgency [15:07] Lecha Dodi Origins [20:37] Simcha and Transformation [21:27] Sponsor Break [22:35] Marriage and New Garments [27:43] Unetaneh Tokef to Nehemiah [30:50] Confidence and Joy [32:38] Wrap Up and Challenge Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://voices.sefaria.org/sheets/742586 Transcript here: https://madlik.substack.com/  

Keilim chapter 20 Mishnah 5,6,7,

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe teaches that true Torah study begins with mastering the fundamentals before chasing complexity. A student who rushes into intricate analyses without first understanding the simple flow of the Talmud misses the very foundation upon which Torah is built. Every word of the Talmud is rooted in the Mishnah, and every Mishnah is rooted in the Written Torah. The deeper insights become meaningful only after the basic structure is firmly established.Rabbi Wolbe emphasizes that Torah is meant to be lived, not merely admired. Every learning session should conclude with the question: How does this change my life today? Quoting the Ramban's famous letter, he encourages listeners to transform every Torah lesson into practical action. Torah is not an academic discipline reserved for intellectual exercise—it is Hashem's guidebook for everyday living, shaping our choices, character, and relationship with the Creator.The lesson then contrasts Torah study with every other profession. In the business world, people are rewarded for results, but in Torah, Hashem rewards sincere effort. Even when understanding is incomplete, every moment spent striving to comprehend Hashem's wisdom carries eternal value. Rabbi Wolbe illustrates this with the analogy of a plumber who is paid only for a successful repair, while a Torah student is rewarded for every honest attempt to learn, regardless of the outcome.Finally, Rabbi Wolbe highlights one of the defining features of authentic Torah learning: respectful disagreement in pursuit of truth. The debates of Hillel and Shammai, the passionate discussions of the sages, and the give-and-take of every study partnership all teach that Torah grows through listening, questioning, and refining ideas—not through ego or victory. The goal is never to prove oneself right, but to discover the truth of Hashem's Torah. He concludes with a powerful reminder that Torah is not simply another subject to study—it is the very life force of the Jewish people, nourishing the soul just as food nourishes the body._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on August 4, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe teaches that true Torah study begins with mastering the fundamentals before chasing complexity. A student who rushes into intricate analyses without first understanding the simple flow of the Talmud misses the very foundation upon which Torah is built. Every word of the Talmud is rooted in the Mishnah, and every Mishnah is rooted in the Written Torah. The deeper insights become meaningful only after the basic structure is firmly established.Rabbi Wolbe emphasizes that Torah is meant to be lived, not merely admired. Every learning session should conclude with the question: How does this change my life today? Quoting the Ramban's famous letter, he encourages listeners to transform every Torah lesson into practical action. Torah is not an academic discipline reserved for intellectual exercise—it is Hashem's guidebook for everyday living, shaping our choices, character, and relationship with the Creator.The lesson then contrasts Torah study with every other profession. In the business world, people are rewarded for results, but in Torah, Hashem rewards sincere effort. Even when understanding is incomplete, every moment spent striving to comprehend Hashem's wisdom carries eternal value. Rabbi Wolbe illustrates this with the analogy of a plumber who is paid only for a successful repair, while a Torah student is rewarded for every honest attempt to learn, regardless of the outcome.Finally, Rabbi Wolbe highlights one of the defining features of authentic Torah learning: respectful disagreement in pursuit of truth. The debates of Hillel and Shammai, the passionate discussions of the sages, and the give-and-take of every study partnership all teach that Torah grows through listening, questioning, and refining ideas—not through ego or victory. The goal is never to prove oneself right, but to discover the truth of Hashem's Torah. He concludes with a powerful reminder that Torah is not simply another subject to study—it is the very life force of the Jewish people, nourishing the soul just as food nourishes the body._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on August 4, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe traces the remarkable chain of the Oral Torah from Mount Sinai through the generations. Every mitzvah, together with its explanation, was given to Moshe Rabbeinu at Sinai. While the Written Torah records the commandments, the Oral Torah preserves the practical details that make those commandments possible to observe. This sacred transmission—from teacher to student, generation after generation—ensures that Torah remains authentic, living, and faithful to its Divine source.Rabbi Wolbe explains how the Oral Torah was eventually committed to writing as circumstances demanded. Faced with persecution, exile, and the fear that Torah knowledge would be forgotten, Rabbi Yehudah HaNasi compiled the Mishnah. Centuries later, the Talmud expanded upon it, and generations of scholars—including the Geonim, Rashi, and the Rambam—continued organizing and clarifying Torah so that every generation could understand Hashem's will. Far from inventing new ideas, these Torah giants faithfully organized, explained, and transmitted what had already been received.The lesson also highlights the extraordinary accessibility of Torah in our own generation. Rabbi Wolbe reflects on how previous generations treasured even a single volume of Talmud, while today thousands of Torah classes, translations, and sefarim are available with the touch of a button. This abundance carries a responsibility: to seize the opportunity and immerse ourselves in Torah study with gratitude and purpose.Finally, Rabbi Wolbe returns to one of the central themes of the Gate of Torah: review, review, review. Torah is not mastered through a single exposure but through constant repetition until it becomes part of who we are. The great sages reviewed their learning countless times, allowing Torah to become second nature. Their message is timeless: learn consistently, review faithfully, and allow the Torah to shape your heart, mind, and life._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on August 3, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe traces the remarkable chain of the Oral Torah from Mount Sinai through the generations. Every mitzvah, together with its explanation, was given to Moshe Rabbeinu at Sinai. While the Written Torah records the commandments, the Oral Torah preserves the practical details that make those commandments possible to observe. This sacred transmission—from teacher to student, generation after generation—ensures that Torah remains authentic, living, and faithful to its Divine source.Rabbi Wolbe explains how the Oral Torah was eventually committed to writing as circumstances demanded. Faced with persecution, exile, and the fear that Torah knowledge would be forgotten, Rabbi Yehudah HaNasi compiled the Mishnah. Centuries later, the Talmud expanded upon it, and generations of scholars—including the Geonim, Rashi, and the Rambam—continued organizing and clarifying Torah so that every generation could understand Hashem's will. Far from inventing new ideas, these Torah giants faithfully organized, explained, and transmitted what had already been received.The lesson also highlights the extraordinary accessibility of Torah in our own generation. Rabbi Wolbe reflects on how previous generations treasured even a single volume of Talmud, while today thousands of Torah classes, translations, and sefarim are available with the touch of a button. This abundance carries a responsibility: to seize the opportunity and immerse ourselves in Torah study with gratitude and purpose.Finally, Rabbi Wolbe returns to one of the central themes of the Gate of Torah: review, review, review. Torah is not mastered through a single exposure but through constant repetition until it becomes part of who we are. The great sages reviewed their learning countless times, allowing Torah to become second nature. Their message is timeless: learn consistently, review faithfully, and allow the Torah to shape your heart, mind, and life._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on August 3, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

Greetings Oddities! In this episode of the Those We Don't Speak Of Series Pt. 29, we continue the series within a series on Kabbalah! In this installment I continue talking about the precursor to Kabbalah called Merkaba Mysticism and focus on one specific influential rabbi Akiva in particular. Akiva known to be the mastermind behind the Oral Law was also the star of Merkaba (Chariot) Mysticism. I look at his influence and a couple other founders of modern Judaism with occult ties. So come with me as we go deep down the rabbit hole, far beyond the mainstream! Cheers and BlessingsSupport My Workhttps://www.patreon.com/theoddmanoutBuy Me A Coffee!https://buymeacoffee.com/theoddmanoutVenmo Tips - @theoddmanoutCash App Tips - https://cash.app/$theoddmanout   T-shirts, Mugs and Stickers  The Odd Man Out Merch Store At Bonfire https://www.bonfire.com/store/the-odd-man-out/TeeSpring https://theoddmanout.creator-spring.com/All Links https://linktr.ee/_theoddmanoutOddman Rumble https://rumble.com/user/TheOddManOut Social Media: _theoddmanout on Twitter, and Instagram      Facebook https://www.facebook.com/theoddcastfttheoddmanout

Keilim chapter 20 Mishnah 1, 2

Keilim chapter 20 Mishnah 3,4

The past few lessons our studies have focused on the story of Jesus healing the lame man on the Sabbath, breaking the man-made laws of the Mishnah. In today's passage, Jesus declares that God is always working and He Himself is God. God never ceases to work – He is constantly sustaining all of Creation. And so, if God doesn't cease to work, then we can expect the same from Jesus, as He is indeed God. -------------------------------------------------------------------------------------DONATE: https://evidence4faith.org/give/WEBSITE: https://evidence4faith.org/NEWSLETTER: http://eepurl.com/hpazV5BOOKINGS: https://evidence4faith.org/bookings/CONTACT: Evidence 4 Faith, 349 Knights Ave Kewaskum WI 53040 , info@evidence4faith.orgMy goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge. - Colossians 2:2-3CREDITS: Developed & Hosted by Michael Lane. Produced & Edited by Michaela Vorwerk. Graphics & Publication by Michaela Vorwerk. Additional Art, Film, & Photography Credits: Stock media “Memories” provided by mv_production / Pond5 | Logo Stinger: Unsplash.com: Leinstravelier, Logan Moreno Gutierrez, Meggyn Pomerieau, Jaredd Craig, NASA, NOASS, USGS, Sam Carter, Junior REIS, Luka Vovk, Calvin Craig, Mario La Pergola, Timothy Eberly, Priscilla Du Preez, Ismael Paramo, Tingey Injury Law Firm, Dan Cristian Pădureț, Jakob Owens | Wikimedia: Darmouth University Public Domain, Kelvinsong CC0 | Stock media “A stately Story (Stiner02)” provided by lynnepublishing / Pond5

Daf Yomi Chullin 85Episode 2393Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.85a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:12 Shechita she'aynah re'uyah is back50:01 Shechting a bird for its blood01:04:13 Conclusion

3 mishnayot on the daf! But first, on Rabbi Yochanan's position, in contrast to that of Resh Lakish, on the "eglah arufah," as listed in the mishnah -- where the position is that this case is not in the mishnah at all -- a bold statement, if nothing else. The first new mishnah! When 2 people purchase the animal and its offspring respectively, they need to be apprised of when the other animal is being slaughtered. Also, one who slaughters an animal and its offspring on the same day would be punished with 40 lashes -- depending on the time period of that slaughtering. And all the more so if the offspring and the offspring's offspring -- that might well entail two sets of lashes (namely, 80). Which raises the question of how many punishments can be visited upon the person who violates multiple prohibitions, and the Gemara introduces all kinds of other, potentially parallel cases, including that of the nazir. Also, the specificity of the Mishnah in general, and the fact that once it teaches a point in one place, it would not need to teach it elsewhere, as the first place is sufficient. Which means the other place must be teaching something else.

Mishnah

Got a structured Nazarite funds inheritance settlement but need cash for sacrifices now? Call Mishnah Nazir, Chapter 4 Mishnah 7 cash now! Really though, why is chapter 4 all about stuff lady nazirites can't do? Join Shel Maala in England: http://bit.ly/torah-in-exile To ask us questions, email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.