Podcasts about Rabbi Akiva

Today's daf is sponsored by Heather Stone in loving memory of her mother Ellie, Esther Bina bat Avraham v’Rachel Leah on her 12th yahrzeit. "I learned to be strong and resilient from mom. She used strength and resilience to serve the Jewish community of NJ for decades." Today's daf is sponsored by Shira Dicker in honor of Ari's 74th birthday. "To Ari, my life partner, may your love of learning and Judaism grow and deepen and may all who engage in the study of the sacred books of our tradition find strength and sustenance therein. Mazel tov!!!!!" Anyone who is tempted to sin and then refrains from committing the transgression receives a reward as one would have received for doing a mitzva. Three stories are given to illustrate this concept. Rava raises a difficulty on the Mishna in Peah 1:1 which mentions all the mitzvot for which one receives a reward in this world and in the next world - why is the sending of the mother bird not mentioned there as well? Rav Nachman answers that this refers only to mitzvot that are good for heaven (God) and good for others (humans), which is not the case with sending the mother bird, which is only a commandment that relates to God. The reward of a mitzvah is greater than the punishment for transgressions in several matters - in rewards there is a principle and fruits (extra/bonus) and in punishments only a principle, except for offenses that include blasphemy. By performing a mitzva, one is rewarded even for the thought of performing a mitzva even if in the end one is unable to fulfill the mitzva, and in punishments, one is not punished for the thought alone. However, there are some exceptions – a premeditated sin that one commits will come with a more severe punishment. One who thinks to worship idols is punished. According to Ulla, one is punished for the thought of committing an offense after one has already committed the same sin twice and it became thought of as permitted in one’s mind. There is power in one mitzvah to tip the scales - both personally and for the whole world. A righteous person who rebels at the end of his/her days or a wicked person who repents is judged by the end. On what does this depend? What is greater - learning Torah or actions? Rabbi Tarfon and Rabbi Akiva disagree on the matter and the sages decided that the Talmud is greater because it leads to actions.

Today's daf is sponsored by Heather Stone in loving memory of her mother Ellie, Esther Bina bat Avraham v’Rachel Leah on her 12th yahrzeit. "I learned to be strong and resilient from mom. She used strength and resilience to serve the Jewish community of NJ for decades." Today's daf is sponsored by Shira Dicker in honor of Ari's 74th birthday. "To Ari, my life partner, may your love of learning and Judaism grow and deepen and may all who engage in the study of the sacred books of our tradition find strength and sustenance therein. Mazel tov!!!!!" Anyone who is tempted to sin and then refrains from committing the transgression receives a reward as one would have received for doing a mitzva. Three stories are given to illustrate this concept. Rava raises a difficulty on the Mishna in Peah 1:1 which mentions all the mitzvot for which one receives a reward in this world and in the next world - why is the sending of the mother bird not mentioned there as well? Rav Nachman answers that this refers only to mitzvot that are good for heaven (God) and good for others (humans), which is not the case with sending the mother bird, which is only a commandment that relates to God. The reward of a mitzvah is greater than the punishment for transgressions in several matters - in rewards there is a principle and fruits (extra/bonus) and in punishments only a principle, except for offenses that include blasphemy. By performing a mitzva, one is rewarded even for the thought of performing a mitzva even if in the end one is unable to fulfill the mitzva, and in punishments, one is not punished for the thought alone. However, there are some exceptions – a premeditated sin that one commits will come with a more severe punishment. One who thinks to worship idols is punished. According to Ulla, one is punished for the thought of committing an offense after one has already committed the same sin twice and it became thought of as permitted in one’s mind. There is power in one mitzvah to tip the scales - both personally and for the whole world. A righteous person who rebels at the end of his/her days or a wicked person who repents is judged by the end. On what does this depend? What is greater - learning Torah or actions? Rabbi Tarfon and Rabbi Akiva disagree on the matter and the sages decided that the Talmud is greater because it leads to actions.

Study Guide Kiddushin 37 Today's daf is sponsored by Heather Stone in loving memory of her grandmother, Rose, Rachel Leah bat Aharon v’Golda. "She taught me to light Shabbat candles and whose mother’s brass candlesticks I use."  Which mitzvot are only applicable in Israel and which ones are applicable everywhere? Many mitzvot in the Torah are introduced by the words "when you come into the land" and/or "in your dwelling places" - what words/combination of words indicate that the obligation is in the land of Israel only? This is a subject of debate between Rabbi Yishmael and Rabbi Akiva and there are also two different opinions regarding what Rabbi Yishmael held regarding this matter. If it is clear that mitzvot that are not connected to the land apply in all places and at all times, why was it necessary to use the words "in all dwelling places" in specific mitzvot like Shabbat, the prohibition to eat forbidden fats and blood, and the obligation to eat matza on the first night of Pesach? 

Study Guide Kiddushin 37 Today's daf is sponsored by Heather Stone in loving memory of her grandmother, Rose, Rachel Leah bat Aharon v’Golda. "She taught me to light Shabbat candles and whose mother’s brass candlesticks I use."  Which mitzvot are only applicable in Israel and which ones are applicable everywhere? Many mitzvot in the Torah are introduced by the words "when you come into the land" and/or "in your dwelling places" - what words/combination of words indicate that the obligation is in the land of Israel only? This is a subject of debate between Rabbi Yishmael and Rabbi Akiva and there are also two different opinions regarding what Rabbi Yishmael held regarding this matter. If it is clear that mitzvot that are not connected to the land apply in all places and at all times, why was it necessary to use the words "in all dwelling places" in specific mitzvot like Shabbat, the prohibition to eat forbidden fats and blood, and the obligation to eat matza on the first night of Pesach? 

After expressing some thoughts about war and peace, selected readings from many masters, mystics, and spiritual classics or scriptures of the East & West    1) one of the most mystical passages from the Psalm-scroll of the Dead Sea Scrolls composed by the unknown master or right-teacher, who was the founder of the original Essene Community   2) back to eden, return to paradise: a plant-based passage from the Hebrew Book of Genesis on the vegetarian ideal at the beginning   3) readings about Kabbalah -- Jewish mysticism, and meditation in the Hebrew scriptures: "Be still and know that I am God", Psalm 46: 10   "The first century Rabbi Akiva ascended through the seven heavens and the seven palaces in the highest heaven by means of passwords uttered to the angelic gatekeepers. His meetings with God were characterized by luminosity."  (Joan Borysenko, "Seven Paths to God: The Ways of the Mystic")   4) The Five Sacred Mantra Names of the Sethians, a Jewish Gnostic sect of antiquity and their meaning   5) "I am merely a guest born in this world, to know the secrets that lie beyond it." (Rumi)   6) George Arnsby Jones, The Pilgrimage of James, An Odyssey of Inner Space   7) "No mission is of greater importance to a person than the awareness of his own consciousness, the profound significance and purpose of his existence on earth and to find out the path for ultimate bliss, eternal happiness and cheerfulness i.e. the quest for truth." (quote from the Shabd Pratap Ashram website)   8) "Be regular and lovingly devoted to your holy meditations, as that is the central pivot around which the whole sacred teaching revolves and therein an all around development of the soul is granted." (Kirpal Singh)   9) a reading from, Radhasoami Mat Updesh, by Huzur Maharaj Rai Saligram Bahadur   10) A Spiritual Seekers Guide, Dayal Sahab, Dayalpuri Radhasoami publication   11) The Saakhi Granth of Kabir, "1008 Kabir Vani" and another passage of Guru Kabir; also, "The Anurag Sagar"/Ocean of Love of the Sant Dharam Das/Kabir Panth   12) Huzur Baba Sawan Singh's parable of, A Man Trapped in a Well Arguing with the Person Above (the Master) Holding a Rope   13) readings from the Surangama Sutra, a Buddhist scripture: "I will appear as a Buddha to teach them the Dharma to liberate them..." and   14) about being rescued by the Light, a passage from, The Book of Faith-Wisdom -- Pistis Sophia, a Gnostic Gospel from Egypt   In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhaswami James Bean Spiritual Awakening Radio Podcasts Sant Mat Satsang Podcasts Sant Mat Radhasoami A Satsang Without Walls https://www.SpiritualAwakeningRadio.com    

If someone gets treated by another individual in a negative way, naturally, he will feel ill will towards that person. Part of being an eved Hashem is going against our nature and doing what Hashem wants instead. Very often, when we dig a little deeper and find out new information, we're able to justify why the person acted the way that he did, and we no longer feel the same way that we felt before. The pasuk says in this week's parasha, Shoftim , ושפטו את העם משפט צדק . The midrash explains this pasuk as a calling for us to think of ways to judge people favorably, understanding that we do not know all the information. As we begin to prepare for the upcoming Yamim Nora'im , we are looking to get as many zechuyot as we can. The Gemara says in Masechet Shabbat that if we will go against our nature and think of excuses why someone acted the way he did, and thereby continue to love him despite what he did to us, then as a reward Hashem will judge us favorably as well. What wouldl a person not do to get a favorable judgment by Hashem for the entire year? The Gemara there tells a well-known story of a man who worked for a wealthy employer for three years. On Erev Yom Kippur he requested his wages so that he could return home to his family for the holiday. The employer said, “I'm sorry, I don't have any money.” The worker then asked to be paid with produce. The employer told him he didn't have that either. “Then give me land.” “I don't have.” “Give me cattle.” “I don't have.” “Give me linens.” “I don't have.” Although the worker saw with his own eyes produce, land, cattle and linens in his employer's possession, he did not question him. He turned around and went home with a heavy heart. After Sukkot, the employer arrived at the worker's house with his wages along with three donkeys laden with food, drink and other delicacies. After he paid the worker in full, the employer asked him, “When I told you I didn't have money, what were you thinking?” “I thought you had invested all of your cash in a business opportunity,” replied the worker. “And when I told you I didn't have cattle?” “I thought perhaps they were leased out to others.” “And when I told you I didn't have land?” “I thought perhaps you had a sharecropping arrangement with other people.” “And when I told you I didn't have produce?” “I thought perhaps you didn't tithe it yet and it was forbidden for consumption.” “And when I told you I had no linens?” “I thought you had consecrated all of your possessions to the Bet HaMikdash.” The employer then exclaimed, “That's exactly what happened! When I saw my son veering from the path of Torah, I threatened to donate all of my wealth to the Bet HaMikdash and cut him out of his inheritance. When you approached me, I had just done that. But afterward I performed hatarat nedarim and became absolved of my vow and got my wealth back.” The Sheiltot of Rav Achai Gaon tells us, the worker in this story was none other than Rabbi Akiva before he became a great sage and the employer was the Tanna Rabbi Eliezer ben Horkinus. The Imreh Yitzchak asked, how could it be that the great Rabbi Eliezer would send his worker away dejected like that on Erev Kippur and not tell him why he wasn't paying him? He at least should have given him confidence that he would get paid soon. The Imreh Yitzchak answered by asking a different question: Why did the Gemara tell us this story took place on Erev Yom Kippur? Perhaps the answer is, Rabbi Eliezer saw that Rabbi Akiva was a man with great character, but completely devoid of Torah. He also knew how much potential he had and feared his judgment on Yom Kippur. Knowing the awesome segula that if someone judges others favorably, Hashem will judge him favorably, he purposely did not tell Rabbi Akiva why he couldn't pay him. He knew he would judge him favorably and that would be a tremendous zechut for him. That's why he waited until after Sukkot to pay him, because the final seal of one's judgment is then. And Rabbi Eliezer wanted Rabbi Akiva to have that zechut all the way until then. We are not on the level to determine who will and who will not judge favorably and we don't put people in those predicaments, but if we are ever in a position that we can go out of our way and overlook something by judging others favorably, we will be gaining tremendous zechuyot and all of the benefits that come along with them Shabbat Shalom.

A new mishnah on this last daf! Specifically, under what circumstances is a husband allowed to divorce his wife - of course, a machloket, this time, between Beit Shammai, Beit Hillel, and Rabbi Akiva (based on interpreting a verse). Plus, 4 ways to understand the word, "ki," in the biblical text. Also, ending the tractate with the full emotions of divorce - in sorrow and some measure or regret - a husband shouldn't continue to stay married to a wife he hates, but he then is hated by God (with a distinction between first and second marriages).

Recording Available Via Telephone Dial: (605) 475-4799 | Access ID: 840886# | Reference #: 2411 Rabbi Menachem Reizman quoted Rashi at the end of parashat Bereshit who explained the word nechama , which we normally translate to mean consolation, as מחשבה אחרת – to think a different way. The Maharal, in his Chiddusheh Aggadot in Sanhedrin explains, the essence of being consoled is when a person looks at the very same situation that brought him pain and agony with a new understanding. And because of that understanding, he is able to feel better about what happened. When Yosef HaTzaddik was trying to console his brothers for the guilt they felt for selling him, the pasuk describes it with the words וינחם אותן . Yosef gave them a completely different understanding of what had taken place. He told them it was all the doing of Hashem for the benefit of Klal Yisrael. He needed to go through the tests in Mitzrayim and pass them so that the people would have the strength to withstand the tests they would be given in Mitzrayim during their long exile in Egypt. And indeed, Hashem testified that the Jews remained pure that entire time. Yosef did not tell them something different happened, rather he made them see what happened already in a new light. This is the idea of nichum avelim . A mourner is in great pain over losing his loved one. There is a mitzvah on his friends and family not to divert the mourner's attention from what happened, but rather to give him a new understanding of what took place. It appears that the mourner's loved one is gone forever, buried under the ground. The people are supposed to give the mourner chizuk by telling him about the great life that the departed is currently living - everything he did in this world was just the prelude for the real life that is just beginning for him. The Midrash says on the words וירא אלוקים את כל אשר עשה והנה טוב מאד – Hashem saw everything He created and behold, it was very good. “ טוב מאד ” זה מיתה - – What was “very good”? The day of death. Life is not called very good, but death is. The Sefer HaYashar writes, this world is filled with trials and tribulations. There is nobody that has complete tranquility. Even the wealthiest individuals with everything they could ever possibly want do not have tranquility in this world. There is so much worry and anguish. There are so many things that people are filled with anger over all the time. When does it become very good? When the person goes on to the Next World. There, they have complete tranquility and bliss. If someone in mourning was made to understand that their loved one was enjoying immensely, that would ease their pain somewhat. This is the idea of nechama. To look at the very same circumstance that seems to be a tragedy and see it from a new perspective. The Gemara says, in the future we will only say the beracha of hatov v'hameitiv and not Dayan HaEmet . The Tzlach explains, this does not only mean that everything in the future will be revealed good. Rather, we are also going to look then on all of the occasions that we ever said Dayan HaEmet on in this world and we are going to say on that exact same situation hatov v'hameitiv . We will then see the inherent goodness in every tragedy that ever took place. Hashem is called the Baal HaNechamot. He is the only One who can give us real nechama , because He will show us the real reasons why things were good, even the unthinkable like the Holocaust and persecution of the Jewish People throughout the generation. Even those tragedies Hashem will show us the inherent good in and we will truly be comforted. The great avodah we currently have the opportunity to perform is to use our emunah and feel nechama in every situation that life presents us with as a challenge. Nachum Ish Gamzu, the Rabbi of Rabbi Akiva was a master at this. His name is Nachum, the same lashon as מתנחם , to be comforted. He was always able to see every situation from a different vantage point and see the goodness of Hashem in it. Rabbi Akiva learned that lesson and taught his colleagues how to feel comforted even as a fox walked through the ruins of the Bet HaMikdash. We say in the Kaddish, Hashem's Name should be exalted לעילא מן כל ברכתא שירתא… ונחמתא – more than any blessing or praise or nechama that we could possibly utter in this world. What does it mean that Hashem should be praised more than any nechama ? What does nechama have to do with praising Hashem? The answer is, when Hashem shows us the good in everything that ever happened, His honor is going to be raised so high because of the praises that everyone is going to give Him then. When we get the ultimate consolation, we will have the ultimate praises. We are asking that Hashem's Name now be more exalted even then that. We can console ourselves and praise Hashem now for everything that happens before He reveals the goodness, and those would be the most valuable praises possible.

The revolt of Bar Kosiva against Rome failed, as had the Great Revolt. The Roman punishment destroyed almost all the many blooms living in the mighty jungle that was Second Temple Judaism. Only two species escaped the immolation: rabbinic Judaism, and Christianity. The imperial punishment also destroyed the Jewish wing of the church incorporate, leaving it free to follow its own path. With a shout-out to the great Rabbi Akiva.

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Stories of Sorrow, Lessons of Hope - Part 3 This episode explores four different angles on a story from the end of Maseches Makkos that describes four sages observing the aftermath of the destruction. Three of them cry, but the fourth, Rabbi Akiva, laughs. As they discuss the reasons for their reaction, we learn some powerful lessons about finding hope in darkness.

Web Description: How can we know scriptural prophecies will be fulfilled? Simple. Just look at how many prophecies have already been fulfilled! Rabbi Akiva saw the fulfillment of one prophecy: the destruction of the Temple. Therefore, he knew that all the promises about the restoration of Israel would also take place. Today we are witnessing far greater fulfillment of those prophecies than Akiva witnessed. We should have an even greater assurance that every prophecy will be fulfilled.   Show Notes: A story about Rabbi Akiva, who lived in the first century, is a lesson for us today. To the surprise if his fellow rabbis, he explained that the destruction of the Temple in AD 70 was a positive sign. He said, effectively, “I have read the prophecies about this destruction. Now I see it with my own eyes. So I know that it has taken place and has been fulfilled. And now I can trust that the positive prophecies about the restoration and redemption of God's people are also true and will also take place.”   In our day we are seeing things even more clearly than Akiva could because we are seeing the positive events that were prophesied. We are seeing a nation born in a day. We are seeing the return of Israel to the land and the land being fruitful. We are seeing many aspects of the restoration of the Kingdom to Israel happening before our eyes. And because we see these fulfillments of God's Word, we have the guarantee that future fulfillments will also take place.   Mockers today, as Peter warned, say that nothing has happened since the days of the fathers—since the beginning of creation. When you say such things, you are denying the truth of history. But I am afraid that history is something that is not being studied in this generation, certainly where scriptural prophecies are concerned. And as people of God, especially as Christians, we need to go back and study the prophecies of Scripture and let them show us what has already happened, what is happening now before our eyes, and where they confirm what will happen in the future.   Key Verses:   •       Deuteronomy 30:1–10. “The LORD your God will bring you into the land which your fathers possessed.” •       Ezekiel 37:21–28. “They will live on the land that I gave to Jacob My servant.” •       Isaiah 56:7. “My house will be called a house of prayer for all the peoples.” •       Isaiah 2:1–3. “The law will go forth from Zion and the word of the LORD from Jerusalem.” •       Jeremiah 31:31–36. “If this fixed order departs from before Me, … then the offspring of Israel also will cease from being a nation before Me forever.” •       Jeremiah 32:36–42. “I will … faithfully plant them in this land with all My heart and with all My soul.” •       Ezekiel 11:16–20. “I will gather you, … and I will give you the land of Israel.” •       Ezekiel 39:25–29. “I made them go into exile among the nations, and then gathered them again to their own land.” •       2 Peter 3:3–6. “Mockers will come … saying, ‘Where is the promise of His coming?'” •       Matthew 24:1–3. “Tell us, when will these things happen?” •       Acts 1:6–8. “Is it at this time You are restoring the kingdom to Israel?”   Quotes:   •       “The real way to tell where we are in the timing of God is by looking at what is going on surrounding the prophetic Word that God has spoken in the Scriptures.” •       “These prophecies are assured, and they will come to pass, and they will be eternal in their fulfillment.” •       “We're seeing many of the aspects of the restoration of the Kingdom to Israel really happening right before our eyes, and we need to recognize that. And when we do recognize it, then we're able to look forward to the further fulfillments that should be taking place right before us.”   Takeaways:   1.    Yeshua (Jesus) spoke of prophecies that had been fulfilled in His day. These were prophecies that were not necessarily clarified within the Hebrew Scriptures. They told of His suffering, His death, His resurrection, and His ascension to the Father. He then prophesied of future events, like the destruction of the Temple. All these things we know have been fulfilled and are now historical facts. 2.    Like Rabbi Akiva, we can rejoice in these things, even though some of them are painful and disastrous. We can rejoice in what has happened because now we know for certain that the prophecies of His return and earthly rule as King of kings and Lord of lords will also happen. Therefore, we can wait with confident expectation as we continue to see the Word of God being fulfilled daily before our eyes, leading to the final day of the Lord, which like all other prophecies will have its complete fulfillment. 3.    Our generation right now has a perspective that no other generation has ever had because we can look at what is transpiring and understand that we are in the midst of the restoration of the things that were prophesied. So it is important that we study the prophecies and understand clearly what is yet to take place. We may not understand the timing of it, but we do understand what the fulfillments will be.

In the story, Rabbi Akiva laughed while the other rabbis cried, highlighting his unique perspective and wisdom.

Marty Solomon and Brent Billings are introduced to Pilate and watch with the crowd as Jesus does everything except get John the Baptist out of jail.The ChosenThe Chosen (TV Series) — WikipediaThe Chosen (2017 TV Series) — IMDbRabbi Akiva — Wikipedia

When one pays damages from land, is the type of land determined by the land of the one who was damaged or the one who has to pay damages. This is argued by Rabbi Yishmael and Rabbi Akiva. The Mishna is explained in two different manners - according to each opinion.

When one pays damages from land, is the type of land determined by the land of the one who was damaged or the one who has to pay damages. This is argued by Rabbi Yishmael and Rabbi Akiva. The Mishna is explained in two different manners - according to each opinion.

Today's daf is sponsored by Judy Schwartz in honor of her daughter Rina's birthday tomorrow! "Mazal tov our to our beloved Rina! You bring tremendous joy to our lives just by your being, and we are tremendously proud of you for all you do. Thank you for starting us on our Daf Yomi journey together!"  Today's daf is sponsored by Mitzi and David Geffen in loving memory of David's infant brother Azriel ben Avraham, on his 70th yahrzeit.  Today's daf is sponsored by Rhona Fink in honor of her fellow San Diego Daf learner Glenda Jaffe on her retirement from Hillel San Diego. "She has enriched the lives of Jewish students and supported their journeys for the past 15 years. Thank you for your dedication to our community." When the jubilee year is practiced, the land goes back it its original owner in the jubilee year. Therefore, purchasing land is equivalent to purchasing land for its produce. Therefore, Rabbi Yochanan and Reish Lakish have the same disagreement about bikurim - does the buyer recite the text when bringing the bikurim or not? Two sources are brought to support Rabbi Yochanan but are rejected in two different ways. They also suggest that the debate between Rabbi Yochanan and Reish Lakish is a tannaitic debate. But that suggestion is rejected. Two sources (one verse and one braita) are brought to support Reish Lakish's position. Different types of payments are to be collected from different qualities of land. One who has to pay damages, pays from the best land (idit), a borrower pays from the average quality land (beinonit), and a woman collects her ketuba from the poorest quality land (ziburit), but according to Rabbi Meir, she collects from average land. Orphans who owe money from their father's estate always pay from lower-quality land. Certain obligations cannot be collected from liened property. All these laws were instituted on account of tikkun olam. How can the Mishna be saying that one collects damages from high-quality land because of tikkun olam? Isn't that a verse in the Torah? The Gemara explains that the Mishna must be in accordance with the opinion of Rabbi Yishmael and not Rabbi Akiva.  

Today's daf is sponsored by Judy Schwartz in honor of her daughter Rina's birthday tomorrow! "Mazal tov our to our beloved Rina! You bring tremendous joy to our lives just by your being, and we are tremendously proud of you for all you do. Thank you for starting us on our Daf Yomi journey together!"  Today's daf is sponsored by Mitzi and David Geffen in loving memory of David's infant brother Azriel ben Avraham, on his 70th yahrzeit.  Today's daf is sponsored by Rhona Fink in honor of her fellow San Diego Daf learner Glenda Jaffe on her retirement from Hillel San Diego. "She has enriched the lives of Jewish students and supported their journeys for the past 15 years. Thank you for your dedication to our community." When the jubilee year is practiced, the land goes back it its original owner in the jubilee year. Therefore, purchasing land is equivalent to purchasing land for its produce. Therefore, Rabbi Yochanan and Reish Lakish have the same disagreement about bikurim - does the buyer recite the text when bringing the bikurim or not? Two sources are brought to support Rabbi Yochanan but are rejected in two different ways. They also suggest that the debate between Rabbi Yochanan and Reish Lakish is a tannaitic debate. But that suggestion is rejected. Two sources (one verse and one braita) are brought to support Reish Lakish's position. Different types of payments are to be collected from different qualities of land. One who has to pay damages, pays from the best land (idit), a borrower pays from the average quality land (beinonit), and a woman collects her ketuba from the poorest quality land (ziburit), but according to Rabbi Meir, she collects from average land. Orphans who owe money from their father's estate always pay from lower-quality land. Certain obligations cannot be collected from liened property. All these laws were instituted on account of tikkun olam. How can the Mishna be saying that one collects damages from high-quality land because of tikkun olam? Isn't that a verse in the Torah? The Gemara explains that the Mishna must be in accordance with the opinion of Rabbi Yishmael and not Rabbi Akiva.  

And as if all that wasn't aggravating enough to the Moabitesand Midianites, he adds to his words with a long and fourth blessing. They are obviously very upset with him as not only did he not preform the service he was hired to do, but he in fact did the opposite. The assassin had taken on the role of defender. There they meet the young Midianite women who are sellingmuch more than garments. An indecent proposal follows and the exchange requested is to simply defecate in front of their idol. Driven by lust, it's easy justifying this disgusting act, not as worship but as ridicule of the strange idol these women worship. But the philosophy of Baal Peor is more than a disgusting act, it is eliminating all aspects of self-control and self-respect. What appears to be the ultimate in freedom is actually the pathto the ultimate slavery to our taavot – our It's animalistic desires and with that, many of the people fall into the trap laid out by Bilaam. Confronted by Moses and the leaders, he asks if she is permittedor forbidden. Moses replies that she is obviously forbidden. The response isridiculed with a question, Moses are you permitted a Midianite woman as a wifeand I am not? ו in the word Shalom in theTorah; writes asfollows: Shechem felt a tremendous love and passion for Dina, and this feelingcame due to an inner soul connection which he had with Dina. [We findsimilarly regarding conversion, that a gentile who converts is said to havealready had a G-dly soul designated for him even prior to conversion, and it isprecisely because of this connection with his G-dly soul that he was driven toconversion. See Or Hachaim Hakadosh beginning of Parshas Ki Teitzei This childwas born with the reincarnated soul of Shechem, who Shimon had earlier killed.In revenge of the acts of Shechem, Shimon had also killed 24000 inhabitants ofthe city. Hashem planned to set up these two individuals, Dina and Shechem, aswell as the 24000 men of Shechem, a second time, and place them to a challengeof forbidden relations, and see if they would overcome their previous mistakes. [Although a soul connection did exist betweenDina and Shechem, this did not warrant permission for them to be together, asthe time of purification for Shechem had not yet arrived. See Mei ShiloachPinchas explains that this was because Zimri hadprophetic vision, seeing that Kozbi shared a soul connection with him,contained holiness and would eventually receive a portion in the world to come. Zimrihowever, jumped the gun, and became intimate with Kozbi prior to herconversion, before her sublimation to holiness. The Asara Mamaort does notelaborate further on the journey of these two souls, although it is furtherdiscussed in the writings of the Arizal. inexplains that the souls of Dina and Shechem,and Zimri and Kozbi, were later reincarnated into the famous sage, Rebbe Akiva,and the wife of a Roman Aristocrat by the name of Tunisrufus. The Talmud[8]writes thatthe wife of Tunisrufus, who was a most beautiful woman, decided with herhusbands permission to seduce Rebbe Akiva and make him fall into sin. Sheexplained to her husband that the G-d of the Jews hates promiscuity. No one canresist me and in this way I will destroy him for you. The journeyof the two souls finally came to a proper ending, in which the soul of Dina andShechem finally completed the test of self control and became united throughthe marriage of Rebbe Akiva and the wife of Tunisrufus, after her conversion,thus elevating the holiness Shechem back to its holy root. One waskilled by the steel of the sword, another by the steel of the spear and RabbiAkiva by the steel combs

The sefer Emunat Itecha explains that the greatness of Avraham Avinu doing Akedat Yitzchak did not lie in the fact that he was willing to sacrifice his son for Hashem. He had already proved that he would even give up his own life for Hashem when he was thrown into the fires of Ur Kasdim. There, he wasn't even commanded to do it and that was at a time before he ever communicated with Hashem. The greatness in Akedat Yitzchak was like the Zohar says, that Hashem seemed so distant from Avraham at that time when he made the request. It didn't make any sense that Hashem would tell him to kill the child that He already told him would be his legacy in starting the Jewish Nation. Avraham's ability to put the question aside and follow Hashem with pure emunah is where his greatness lied. Our Rabbis have taught us that in the days before Mashiach , many people will have similar types of nisayonot . They have learned how merciful and loving Hashem is and how much He appreciates all their efforts in serving Him. Yet, they go through the most difficult hardships and it doesn't seem to make sense that this would happen to them after they have learned about how merciful Hashem is. They are doing their utmost to follow Torah and mitzvot, yet their difficulties in parnasa , or finding a shidduch , or being in good health, continue to persist. This, while people who are not observant seem to have everything going smoothly for them. It is such a contradiction in their minds. If these people will continue following Hashem wholeheartedly, with pure emunah, their rewards will be unimaginable. It was said in the name of the Arizal that the neshamot that will live in the generation before Mashiach will be from the same caliber as the neshamot of the Tana'im , like Rabbi Akiva, because only souls as elevated as those will be able to withstand the tests given at that time. A few months ago, our hearts were broken for the Paley family who lost two children, ages 5 and 7, in a terrorist attack in Yerushalayim . Two sweet, pure brothers who never tasted the taste of sin in their lives. It didn't make sense to anyone. But their mother heroically spoke with such emunah, telling everyone about the two gems that Hashem had given her to do a very specific job. And now, they went back to Him. Her words were reminiscent of the great Bruria, wife of Rabbi Meir, who experienced a similar tragedy, losing two sons suddenly at the same time. While Rabbi Meir was crying, Bruria reminded him that their children were not theirs, they were merely entrusted to them temporarily to help them fulfill the job that Hashem needed them to fulfill here. The Zohar HaKadosh writes, when the time comes for a neshama to descend into this world, Hashem calls for it and explains to it what its mission is. The Nishmat Chaim writes, the neshama is an ethereal form that is called a tzelem . It looks exactly like the person is going to look in his physical body in this world. The neshamot belong to Hashem and He sends each one of them to the parents that He knows are most suited to do the job that needs to be done with each specific neshama . Because raising children is such a difficult task, something that requires the parents' full attention day and night, Hashem gives each parent a natural, overwhelming love towards their children, which is what gives the parent the strength to do their jobs happily. If parents did not have this love, they would become disgusted with their lives, having to tend to their children's every single need all day and all night. Bruria understood all of this. She knew the children were not hers. She was just Hashem's messenger in raising them. She also knew that when her job was done with these neshamot , they would be able to go back to the real place of enjoyment, the place they naturally want to be in, near Hashem. And today, in the generation before Mashiach, we have people with the same lofty neshamot that are able to have such emunah and make a kiddush Hashem that the entire world is able to witness. The tests before Mashiach are difficult. Those who are able to continue serving Hashem despite the questions will be among the greatest of all time in the Next World.

The sefer Emunat Itecha explains that the greatness of Avraham Avinu doing Akedat Yitzchak did not lie in the fact that he was willing to sacrifice his son for Hashem. He had already proved that he would even give up his own life for Hashem when he was thrown into the fires of Ur Kasdim. There, he wasn't even commanded to do it and that was at a time before he ever communicated with Hashem. The greatness in Akedat Yitzchak was like the Zohar says, that Hashem seemed so distant from Avraham at that time when he made the request. It didn't make any sense that Hashem would tell him to kill the child that He already told him would be his legacy in starting the Jewish Nation. Avraham's ability to put the question aside and follow Hashem with pure emunah is where his greatness lied. Our Rabbis have taught us that in the days before Mashiach , many people will have similar types of nisayonot . They have learned how merciful and loving Hashem is and how much He appreciates all their efforts in serving Him. Yet, they go through the most difficult hardships and it doesn't seem to make sense that this would happen to them after they have learned about how merciful Hashem is. They are doing their utmost to follow Torah and mitzvot, yet their difficulties in parnasa , or finding a shidduch , or being in good health, continue to persist. This, while people who are not observant seem to have everything going smoothly for them. It is such a contradiction in their minds. If these people will continue following Hashem wholeheartedly, with pure emunah, their rewards will be unimaginable. It was said in the name of the Arizal that the neshamot that will live in the generation before Mashiach will be from the same caliber as the neshamot of the Tana'im , like Rabbi Akiva, because only souls as elevated as those will be able to withstand the tests given at that time. A few months ago, our hearts were broken for the Paley family who lost two children, ages 5 and 7, in a terrorist attack in Yerushalayim . Two sweet, pure brothers who never tasted the taste of sin in their lives. It didn't make sense to anyone. But their mother heroically spoke with such emunah, telling everyone about the two gems that Hashem had given her to do a very specific job. And now, they went back to Him. Her words were reminiscent of the great Bruria, wife of Rabbi Meir, who experienced a similar tragedy, losing two sons suddenly at the same time. While Rabbi Meir was crying, Bruria reminded him that their children were not theirs, they were merely entrusted to them temporarily to help them fulfill the job that Hashem needed them to fulfill here. The Zohar HaKadosh writes, when the time comes for a neshama to descend into this world, Hashem calls for it and explains to it what its mission is. The Nishmat Chaim writes, the neshama is an ethereal form that is called a tzelem . It looks exactly like the person is going to look in his physical body in this world. The neshamot belong to Hashem and He sends each one of them to the parents that He knows are most suited to do the job that needs to be done with each specific neshama . Because raising children is such a difficult task, something that requires the parents' full attention day and night, Hashem gives each parent a natural, overwhelming love towards their children, which is what gives the parent the strength to do their jobs happily. If parents did not have this love, they would become disgusted with their lives, having to tend to their children's every single need all day and all night. Bruria understood all of this. She knew the children were not hers. She was just Hashem's messenger in raising them. She also knew that when her job was done with these neshamot , they would be able to go back to the real place of enjoyment, the place they naturally want to be in, near Hashem. And today, in the generation before Mashiach, we have people with the same lofty neshamot that are able to have such emunah and make a kiddush Hashem that the entire world is able to witness. The tests before Mashiach are difficult. Those who are able to continue serving Hashem despite the questions will be among the greatest of all time in the Next World.

Learn more about Akiva Gersh at https://www.akivagersh.com and on Instagram at @veganrabbi ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Plant Based / Vegan Life Coaching.  If you've ever thought that avoiding or eliminating animal products would be a great idea, but you didn't know where to start, this Podcast is for you. For more information, to submit a question or topic, or to book a free 30 minute Coaching session visit micheleolendercoaching.com or email info@micheleolendercoaching.com “Buy Me A Coffee” Donate Button Facebook page Instagram Music, Production, and Editing by Charlie Weinshank. For inquiries email: charliewe97@gmail.com Virtual Support Services: https://proadminme.com/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/vedgeyourbest/message

On this episode we disscuss the significance of learning about the tragedy of Rabbi Akiva's talmidim before we get to celebrate Matan Torah on Shavuos. We disscuss the mishneh in Perkei Avos, "אם אין תורה אין דרך ארץ, אם אין דרך ארץ אין תורה" and learn how a Torah perspective teaches the true meaning of kindness. --- Support this podcast: https://podcasters.spotify.com/pod/show/cypora-perr/support

Today’s daf is sponsored by Jill and Jeff Shames. “In memory of avi mori, William Baker, Zeev Velvel ben Chana v'Reuven on his 2nd yahrzeit. Dad, still missing your loving embrace. Your memory is a blessing.”  What are names that are clearly gentile names? If according to Rabbi Shimon, the issue is really whether or not the names are clearly gentile names, why isn't that stated explicitly in the Mishna? Rabbi Akiva and the rabbis disagree regarding divorce and emancipation documents signed by gentiles, not in a gentile court. Rashbag adds a further distinction. What is the root of this debate? Reish Lakish and Rabbi Yochanan have a further discussion regarding whether or not a get that comes from abroad and has signatures with gentile names but it is unclear if it was signed by Jews with gentile names or by gentiles. If one sent a get or emancipation document with a messenger, can they change their mind before the document reaches the recipient? The debate is depending on whether you view it as a good/bad thing for the recipient, as one can acquire something on behalf of others without their knowledge if it is good for them but not if it is bad for them (zachin l'adam she'lo b'fanav/ein chavin l''adam ela b'fanav) . Is this connected to the issue of one who seizes property from a debtor to return to a creditor without the creditor knowing? Is one allowed to do this? Is it permitted even if there are other creditors?

Today’s daf is sponsored by Jill and Jeff Shames. “In memory of avi mori, William Baker, Zeev Velvel ben Chana v'Reuven on his 2nd yahrzeit. Dad, still missing your loving embrace. Your memory is a blessing.”  What are names that are clearly gentile names? If according to Rabbi Shimon, the issue is really whether or not the names are clearly gentile names, why isn't that stated explicitly in the Mishna? Rabbi Akiva and the rabbis disagree regarding divorce and emancipation documents signed by gentiles, not in a gentile court. Rashbag adds a further distinction. What is the root of this debate? Reish Lakish and Rabbi Yochanan have a further discussion regarding whether or not a get that comes from abroad and has signatures with gentile names but it is unclear if it was signed by Jews with gentile names or by gentiles. If one sent a get or emancipation document with a messenger, can they change their mind before the document reaches the recipient? The debate is depending on whether you view it as a good/bad thing for the recipient, as one can acquire something on behalf of others without their knowledge if it is good for them but not if it is bad for them (zachin l'adam she'lo b'fanav/ein chavin l''adam ela b'fanav) . Is this connected to the issue of one who seizes property from a debtor to return to a creditor without the creditor knowing? Is one allowed to do this? Is it permitted even if there are other creditors?

The Bagel Report: The Bagel Report is a pop-culture entertainment podcast featuring award-winning culture and entertainment writers Esther D. Kustanowitz and Erin Ben-Moche. Each episode, these entertainment junkies discuss all things Jewish in the arts & entertainment world while exploring how Jewish identity is portrayed on the big and small screen. Follow them on social @estherk and @ebenmoche, and on Twitter and Facebook @TheBagelReport.----------------------------------Episode Notes:Esther D. Kustanowitz and Erin Ben-Moche finally dive into The Mandalorian's Jewish themes with the help of two guests who love Jewish identity, Star Wars and popular culture: J. Editor David A.M. Wilensky and Rabbi Howard Tilman.What is a Mandalorian and does it matter? Why is this show resonating with Jewish viewers? And is a homeland a place or state of mind? Even if you're like Erin, who is new to the fandom, there is something for everyone in this episode, like MCU Easter Eggs, Fiddler on the Roof nods and Harry Potter pivots.Connect with us on socials!Twitter: @estherk, @ebenmoche and @TheBagelReportInstagram: @estherkustanowitz, @ebenmoche and @tbrthepodEmail us at: thebagelreport@gmail.comLINKS:The Mandalorian on Disney+Judaism Corner on House of R Harry Rubenstein on ReelsThe story about Rabbi Akiva and the foxes overrunning a destroyed Jerusalem 

Why the well-being of another Jew is something that should be important to you.

The Hida, explains that Rabbi Akiba after the death of his 24,000 students refused to give up and simply retire to Miami Beach and on Lag BaOmer, he began teaching his five new students. The gemara then states that the world was subsequently desolate, until Rabi Akiva came to the rabbis in the south and taught them, these being Rabi Meir, Rabi Yehudah, Rabi Yossi, Rabi Shimon [bar Yochai], and Rabi Nechemyah. It was through these five that the Torah would continue and flourish. Rabbi Yehuda ben Bava was a third generation Tana and a friend of Rabbi Akiva. He sacrificed his life at age 70 to ordain five of his students and continue the Smicha tradition. Rabbi Yehuda ben Baba is considered one of the Asara Hargay Malchus. Followingthe Bar Kochva revolt, the Hedrianic Roman government issued many cruel,ruthless decrees against the Jews. Realizing the continuity of the JewishNation was depended on the chain of Smicha, they decreed that any individual thatordains or is ordained will be executed and the entire city that housed theceremony will be demolished. Despite the grave danger, Rabbi Yehuda ben Bavathen age 70, went ahead and ordained the leading elders of the forthcominggeneration; RabbiYehuda bar Ilai, RabbiShimon bar Yochai, RabbiMeir, RabbiYossi ben Chalafta, Rabbi Elazar ben Shamua and possibly RabbiNichemya. In order to prevent the destruction of the hosting city, the Smicha was performed in between two large cities Usha and Shafram but outside their city limits. Ordaining the students was a lengthyprocess that required handing down various mysteries as well as Halachic rules and conclusion. In middle of the ceremony, they were discovered by a legion of Roman soldiers. Despite his students protests, Rabbi Yehuda ben Baba chose to remain and block the enemy so the newly ordained Rabbis could flee and continue the chain of Jewish survival. Using intense Kabbalistic meditations he wedged himself with stone like force in the narrow pathway, preventing the Roman soldiers from budging him although they pierced his body with 300 spears, giving his students a chance to escape. Significantly, it was Rabbi Shimon who affirmed the immortality of the chain of transmission of the Oral Torah. In a discussion recorded in the Talmud (Shabbat 138b), some sages voiced the opinion that the Torah was destined to be forgotten. Rabbi Shimon said, “God forbid that the Torah shall ever be forgotten!” He buttressed his view with a verse from the Torah, “For it (the Torah) will not be forgotten from the mouth of progeny of the Jews.” (Although the Arizal clarifies the day as a transformation from an aspect of din to an aspect of mercy still rooted in Din – a bit heavy and for another time), perhaps we can suggest that an aspect of celebration on Lag BaOmer is the transformation from death to rebirth. Perhaps the lesson lies in that although we suffered a tragedy, we must have faith that out of the ashes of that tragedy came the strength to build a future. We are told the 24,000 were not worthy of carrying the torch of Torah and transmitting it to the future. Although we mourn their deaths, wecelebrate that there were those who came after them or because of them who could transfer the light of Torah in those darkest of times of the Hadrian persecutions and still ensure it would not only survive, but blossom even within millennia of darkness I had a note scribbled in my margins at that time, most likely from Rabbi Abittan. I wrote: “We may not understand tragedy, but we must understand that within what we perceive as bad, within what we can only say baruch dayan emet to, there is a seed of resurrection and hope for the future – a phoenix.” The Shulchan Aruch, section 580, reports that on the 28th day of the month of Iyar a fast day is observed, marking the anniversary of the death of Shmuel HaNavi (Samuel the Prophet).(3) Because this is considered a so-called 'minor fast' many Jews are unaware of the significance of this commemoration. However, in antiquity this day was widely celebrated. RABBI ARI KAHN We learn that in that same period, Jews began to travel to Meron on the 18th of Iyar (better known as Lag Ba'Omer), where they would give their sons their first haircut. It is possible that this custom, practiced first in the outskirts of Jerusalem on the 28th of Iyar, was transported to the outskirts of Zefat on the 18th of Iyar when the tomb of Shmuel became off-limits for Jews.(5) Shmuel was a nazir, and as such never cut his hair, which would make his tomb an excellent place for a child to have his hair cut for the firsttime. Furthermore, the 28th day of Iyar, which falls after the 33rd day of the Omer, is a far less problematic date on which to cut hair: Sephardi minhag prohibits cutting hair until the 34th day of theOmer.(6) This, too, seems to support the theory that the custom was transported to the less-desirable, less-logical date of Lag BaOmer when conditions made the original custom untenable. The history of this minhag being as it may, we have a clear testimony that the 28th day of Iyar was, in antiquity, a day of pilgrimage as well as the yearly remembrance of Shmuel HaNavi. On that day, of all the days in the calendar, Jerusalem was the destination. We might even venture to say that the power ofthe prayers uttered all those years ago on this day by the pilgrims at the end of their arduous journey contributed to Jerusalem's liberation on the very same date, causing it to once again become the day when people venture up to Jerusalem. Yet there are other, deeper aspects of Shmuel's connection with Jerusalem that shed light on this special date.

We find different practices among the Sepharadiim with regard to the custom to refrain from haircutting (and, for many, shaving) during the Omer period to commemorate the tragic death of Rabbi Akiva's 24,000 students. One practice follows the ruling of the Shulchan Aruch which permits haircutting from the 34th day of the Omer, meaning, the day following Lag Ba'omer. There is some discussion as to whether this position would allow haircutting already during the night after Lag Ba'omer, since in Halacha the new day begins at night, or if the prohibition continues until the morning of the 34th day of the Omer. The rationale underlying the second possibility is that the principle of "Miktzat Ha'yom Ke'kulo," which allows us to consider part of a day equivalent to a complete day, applies only in the daytime hours. Indeed, Halacha generally follows this second view, and thus those who observe the Shulchan Aruch's ruling may take haircuts (and shave, for those who refrain from shaving during the Omer) only from the morning of the 34th day of the Omer. (See Hazon Ovadya, Yom Tob, page 261.)Children, however, may take haircuts already on the day of Lag Ba'omer. Many follow the custom – which is indeed a proper custom to observe – to cut a boy's hair for the first time on the third Lag Ba'omer after his birth. Those who follow this custom may cut the child's hair on the third Lag Ba'omer, and need not wait until the next day.With regard to haircutting for women, the practice among the Sepharadim is to allow women to have their hair cut throughout the Omer period, even before Lag Ba'omer.The Arizal (Rabbi Yitzchak Luria, Israel, 1534-1572) advanced a much different approach, viewing the entire Omer period as a period of judgment and as a type of "Chol Ha'mo'ed" between the festivals of Pesach and Shavuot. He therefore held that one may not cut his hair or shave throughout the entire Omer period, until Erev Shavuot. Everyone should follow the practice he is accustomed to observing. (See Hazon Ovadya, Yom Tob, page 264.)As per Hacham BenSion it is permissible to recite the Beracha of She'hecheyanu – such as over a new suit – during the period of the Omer.From which point may a wedding be held during the Omer period?Chacham Ovadia Yosef rules that under extenuating circumstances, such as when the wedding cannot be held on a different day, one may get married on the night after Lag Ba'omer (the night of the 34th day of the Omer). Preferably, however, one should not get married until the night after the 34th of the Omer. This is indeed the Minhag. (See Hazon Ovadya, Yom Tob, page 254.)Lag Ba'omer is observed as a festive day to celebrate the great contribution of Rabbi Shimon Bar Yochai in authoring the Zohar and thereby making a profound impact upon the world. As such, even though we refrain from haircutting until after Lag Ba'omer, it is permissible to listen to music on Lag Ba'omer (assuming, of course, that the music is appropriate) only in order to celebrate the occasion. Otherwise, music is forbidden until the 34th day.Summary: Some Sephardim have the practice to refrain from haircutting and shaving throughout the Omer, until Erev Shavuot, while others permit haircutting and shaving on the day following Lag Ba'omer. Women may cut their hair even before Lag Ba'omer, and three-year-old boys may have their first haircut on Lag Ba'omer itself. One may recite She'hecheyanu during the Omer. Weddings should not be held until the day following Lag Ba'omer, though under extenuating circumstances one may get married on the night after Lag Ba'omer. One may listen to music already on Lag Ba'omer only as part of the celebration of this festive day.

Yehuda's name includes the letters of the name of God because he sanctified God's name in public. When was this? A braita is brought to answer the question in which two versions are brought regarding the question of who went into the Red Sea first - the tribe of Benjamin or Nachshon the son of Aminadav from the tribe of Judah? Rabbi Eliezer ben Yaakov explains how the Levites split up - the elders were in between the two mountains and the others were on top. Rabbi Yoshiya says it split between those who were able to work (to carry the Ark) and those who could not. Rebbi has a totally different understanding of where the people stood - he thinks that all the tribes were at the foot of the mountain - some at the foot of Mount Grizim and some at the foot of Mount Eival as when the verse says "on Mount..." it means next to, as is proven from other instances where on means next to. How were the blessings and curses recited? How many covenants were formed on that day? When else were there covenants formed as the ones on that day? There is a debate about what was received when - Rabbi Yismael holds that general rules were given at Sinai and details at the Tent of Meeting (ohel moed). Rabbi Akiva holds that both were received at Sinai and repeated at the Tent of Meeting and then a third time at Arvot Moav. Rabbi Yehuda ben Nachmani said that all the blessings and curses only relate to one who commits adultery. More details of how the blessings and curses were recited are derived from the verse regarding those who stand on Mount Grizim for the blessings and those who stand on Mount Eival for the curses.

Shiur given by Rabbi Shmuel Reich at Night Seder Thursday night. Shiur recorded in Yeshivas Ohr Reuven, Monsey NY.

What does it mean to be Nosei B'ol Im Chaveiro?

Women's Class Pirkei Avos Chapter 4: This class waspresented on Tuesday, Parshas Emor, 11 Iyar, 5783, May 2, 2023, at Bais Medrash Ohr Chaim in Monsey, NY. In the fourth chapter of the Ethics of the Fathers, we read the following Mishna: Elisha the son of Avuya said: One who studies Torah as a child, to what is he compared? To ink written on fresh paper. And one who studies Torah as an old man, to what is he compared? To ink inscribed on erased paper. There are a few questions on this Mishnah. First, whats the novelty? This is self-evident. Second, I can understand encouraging parents to teach Torah to their children when they are young and their minds are fertile. But whats the point of the final clause in the Mishnah? If I am an elderly man or woman, and I never had the opportunity to study Torah, why would the Mishnah try to discourage me and make me give up before I even begin?! Finally, there is something else amiss here. Of the more than one thousand Rabbis cited in the Talmud, only one became a heretic. His name was Elisha ben Avuya. Due to this tragedy, his ideas and teachings are never quoted in the Mishnah. Save in this Mishnah. What happened suddenly? Why did this Mishnah decide to quote him? And why was this particular idea the one chosen to be conveyed to all generations in his name? He was, by all accounts, one of the outstanding Jewish sages of the second century, a contemporary of Rabbi Akiva, and the teacher of Rabbi Meir, the leading scholar of his generation. Elisha moved so far from Jewish tradition that his colleagues stopped referring to him by his name but rather called him Acher, the other, the outcast, the renegade. Only his student Rabbi Meir remained loyal to the man who had once been his master, sought out his company, and still believed that he might one day repent. Against this backdrop, we find a deeply moving scene in the Talmud. It is Shabbat, and Elisha ben Abuya is publicly desecrating the holy day by riding on a horse. Walking alongside him is Rabbi Meir. Heretic teacher and faithful disciple travel together along the road arguing and debating Jewish law. Rabbi Meir, the pious Jew, has become so immersed in the conversation that he has not noticed they are nearing the limits beyond which one may not walk on Shabbat. Acher, the apostate, realizes this and says: Meir, turn back. I have measured the distance we have walked by the paces of my horse, and we have reached the Shabbat limit. Beyond here, you are forbidden to walk. Meir replied: You too turn back. I cannot turn back, says Elisha. One day I was riding on my horse. It was Yom Kippur, which in that particular year fell on Shabbat. I was roaming behind the Holy of Holies, when I heard a heavenly voice saying: Turn back to me, O lost children, except for Acher... What is the message of this story? That G-d indeed does not forgive all humans who want to repent? That some must truly be condemned forever? This would contradict a fundamental idea in Judaism that nothing stands in the way of repentance. Furthermore, if G-d did not want Elisha to repent, why did He communicate with him at all? Why did the heavenly voice begin with words of love and encouragement Turn back to me, O lost children, and end with the fearful decree except for Acher? This class will analyze the tragic story of Acher, the mysterious call to him on Yom Kippur, and his misinterpretation of it. We will explore the moments before his death, and why he had only one student who remained with him even after his betrayal of his faith. It will teach us about the pain and destiny of our own lives, how to view our own brokenness and wounds, and those of the people around us.

Rabbi Akiva's War stories in Sefiras Ha'omer by Rabbi Daniel Kalish

Esther and Erin finally dive into The Mandalorian's Jewish themes with the help of two guests who love Jewish identity, Star Wars and popular culture: J. Editor David A.M. Wilensky and Rabbi Howard Tilman.What is a Mandalorian and does it matter? Why is this show resonating with Jewish viewers? And is a homeland a place or state of mind? Even if you're like Erin, who is new to the fandom, there is something for everyone in this episode, like MCU Easter Eggs, Fiddler on the Roof nods and Harry Potter pivots.Connect with us on socials!Twitter: @estherk, @ebenmoche and @TheBagelReportInstagram: @estherkustanowitz, @ebenmoche and @tbrthepod Email us at: thebagelreport@gmail.comLINKS: Howard Tilman is on Twitter: @TweetsOfTorah and Facebook: https://www.facebook.com/howardtilmanThe Mandalorian on Disney+Judaism Corner on House of R - https://www.theringer.com/2023/3/10/23634829/the-mandalorian-season-3-episode-2-deep-dive-plus-katee-sackhoff- https://www.theringer.com/2023/4/14/23683139/the-mandalorian-season-3-episode-7-deep-diveHarry Rubenstein on Reels: https://www.instagram.com/p/CrTYrUhoyuY/The story about Rabbi Akiva and the foxes overrunning a destroyed Jerusalemhttps://www.chabad.org/library/article_cdo/aid/296637/jewish/The-Laughter-of-Rabbi-Akiva.htm

"Veahavta lereacha kamocha" - Loving your neighbor as yourself is considered the fundamental golden rule of Torah. But is it really possible to do such a thing? Rabbi Wildes provides a practical solution to fulfill this mitzvah based on the wisdom of our greatest Sages.

What Rabbi Akiva's wife saw in Sefiras Ha'omer by Rabbi Daniel Kalish

Join Ohr Somayach Mentors Mission This Summer ! June 27 - July 2, 2023 Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 Do we know what laws Rabbi Akiva darshaned from the tagin?   02:43 How do we deal with things in Jewish culture that originate in foreign cultures, like dress code or sirens?   13:43 When can one enter a shul that has a proper minyan but a woman chazanit?   18:40 How soon after sunset can one do mitzvos relying on tzes?   32:25 Is it proper to rely on a single halachic sefer without knowing how the sefer figures halacha?   36:10 How do we know what the spiritual functions are for any given item?   39:59 If someone learns just for interesting information and not lishmah, are they still yotzei the mitzvah of talmud Torah?   46:07 What actions of respect should be practiced more?   57:03 How does the authenticity of the Zohar's authorship affect its acceptance and impact on Judaism?   1:07:51 How are there private property laws if everything belongs to Hashem?   1:09:51 Could the Rav expound on the interaction between anti-Zionist Jews and the obligation to stand for the sirens in public?   1:23:05 How does one have respectful relationships with goyim and secular Jews?   1:29:30 If Moshe de Leon wrote the Zohar and lied about it, how could he be a Rishon?   1:33:53 Is it problematic the belief that the death of tzadikim can atone for klal Yisrael, given the pagan belief in human sacrifice and the Christian founding belief?       You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Study Guide Sotah 29 The Gemara continues and explains the dispute between Rabbi Yishmael and Rabbi Akiva in the drasha on the verses about  with whom can she not have relations and what else is the sotah prohibited to do? There is another source for the rule that a  doubt regarding impurity is treated strictly only if there is a person involved who theoretically could have known if it was impure.  Why do we need two sources for this? Where did Rabban Yochanan ben Zakkai learn that a second vessel defiles a third if not from the verse of Rabbi Akiva? He learned it from a kal vachomer from a tvul yom. If so, why did he fear that others would reject this? On what basis would they reject it? From where do we derive that there is a fourth degree of impurity in sacrificial items? Rabbi Yosi learns it from a kal vachomer from a mechusar kipurim. Rabbi Yochanan raises a difficulty with the kal vachomer.

During this time of Sefiras HaOmer, the Mashgiach explains why Middos are necessary to excel in Torah.

Today's daf is sponsored by Laura Shechter in honor of her daughter, Kayla. "Behatzlacha to all of the contestants competing today in the Chidon HaTanach, most especially to Kayla. The learning we have done together as a family because of your commitment has brought us all so much joy. Kayla, you are our champion always. Mazal tov!" When the Mishna said that the man also dies when the woman drinks the sotah water, it could not be referring to her husband because if the husband has done wrongdoing, the sotah water doesn’t work to kill the woman. From where is this derived? From here they conclude it is the adulterer who will die when the sotah drinks the water. Is this derived from the word “and they came (referring to the waters)” which appears twice or because of the addition of the “and”? They conclude that Rabbi Akiva derives it from “and” and then proceed to explain the six drashot that Rabbi Akiva learns from the three mentions of “and they came” – as each one coming to teach two things. Rebbi doesn’t derive anything from “and” and therefore derives only three things from the fact that the same words appear three times. From where does he derive that the man gets punished as well? A braita is brought explaining what Rabbi Akiva learns from the three verses that say “and the woman was impure.” Rabbi Yishmael raises a question against Rabbi Akiva, although the Gemara will later have to explain the question as it is not very clear. He also shows how we derive that the sotah is forbidden to her husband until she drinks the water and proves her innocence. He then makes a kal vachomer argument from sotah to a sheretz that a sheretz should also be forbidden even in a case of doubt. However, this is limited to cases that are similar to sotah – where the doubt is in the private domain and theoretically there is someone who knows whether or not it became impure.

Today’s daf is dedicated to the memory of the fallen soldiers that were killed protecting the State of Israel and in memory of those that were killed in terrorist attacks and died by Kiddush Hashem.  Today's daf is sponsored by Jeanne Yael Klempner in loving memory of her father, Michael Cohen, Elimelech HaCohen ben Shlomo v'Malka, who passed away a month ago on the 4th of Nissan. "Dad, thank you for inspiring my love of learning Torah. I wish I'd been able to share my daf yomi journey with you over the last few difficult years of your life, but I take comfort in knowing you'd be proud of it." Today's daf is sponsored by Judy Schwartz in loving memory of her nephew Larry Gerber, Lipa Chaim ben Yisrael Hakohen z"l, on his shloshim. "He was a wonderful, generous man who did much good for the world, passed away too young, and will be greatly missed by all who knew and loved him." Is it worse to marry a woman rumored to have committed adultery or the daughter of that woman? Is there an assumption that the daughter of such a woman is likely conceived from the husband or not? What is the basis of the debate between Rabbi Yosi and the rabbis about whether a husband can have his wife drink the sotah water if the court did the kinui in a case where he was temporarily incapacitated? The words 'wife' and 'husband' are juxtaposed in the verse and this is used to teach that the criteria for men are the same as for women and vice-versa. What laws are derived from this juxtaposition? The fifth chapter begins by deriving from a verse that just as the woman who committed adultery is killed by the sotah water, the man who had relations with her dies as well in the same manner. And just as she is forbidden to her husband, she is forbidden to the man under suspicion as well. There are two different manners in which this can be derived from the text - one by Rabbi Akiva and the other by Rabbi Yehoshua. The Mishna continues to list various other drashot by Rabbi Akiva and one by Rabbi Yehoshua ben Horkanus. The topics vary from an impure item of a second-degree being able to pass on impurity to create a third-degree of impurity, the area around the Levite cities, how the Jews sang with Moshe at the splitting of the Red Sea, and did Iyov worship God out of love or fear.

Respect is the basis of every meaningful relationship. How could it be that the choshuve talmidim of Rabbi Akiva fell short on this crucial middah? In this week's Shmuz on the Parsha, Rabbi Shafier takes an in-depth look at the Torah approach to respect. Where did the talmidim trip up? The answer can stop you making those same mistakes in your own life. Want to deepen your marriage, your friendships and your interactions with others? Listen now

Today’s daf is dedicated for Yom HaShoah in memory of all those who died in the Holocaust. Today's daf is sponsored by Caroline Ben-Ari in loving memory of her father, Ivor Rhodes, Yisrael ben Meir and Sarah on his 13th yahrzeit. "Dad was hard-working, caring, generous and honest to a fault, with a wicked sense of humor and a lifelong addiction to puns. Today I pledge to make as many terrible puns as I can in his honor."  Another contradiction is noted between the two braitot that quote Rabbi Akiva's opinion. A woman who refuses to drink the water from a position of strength is generally viewed as admitting she is guilty and does not drink the water. But what if she changes her mind, do we then believe that she was not previously admitting her guilt and was just scared, or not? Something bitter is added to the water as is derived from a verse. What is done with the scroll and the meal offering if the woman refuses to drink before the scroll was erased? What if she admits she is guilty after the scroll is erased? If she refuses to drink after the scroll is erased, she is forced to drink. If her face turns green after drinking and her eyes start bulging, she is immediately removed from the Temple so as not to cause impurity. If she has merits, then she can live up to three years, depending upon what merits she has. Ben Azai says that one should teach his daughter Torah specifically because of this so that she won't mistakenly think that the sotah waters don't work. Rabbi Eliezer disagrees and says that one who teaches his daughter Torah teaches her tiflut. Rabbi Meir was a scribe and would add copper sulfate to his ink when he would write a sefer Torah to make sure it wouldn't be erased. There are different versions regarding who was his teacher at first who didn't complain about this practice and which was his second teacher who was against this practice as the scroll of the sotah needs to be with ink that could be erased. In one version Rabbi Akiva is the first teacher and Rabbi Yishmael is the second and in the other, it is the reverse. Can the contradictions between the two versions be resolved? Two tannaim disagree about whether Rabbi Meir held one could add copper sulfate to the ink for writing a Torah, just not for the section about the sotah, or is the issue only for a scroll written for the sotah ceremony. The debate is really about whether or not one can take a section written for a Torah and use it for the sotah ceremony. Is this based on another tannaitic debate about whether the sotah scroll needs to be written lishma, for a particular woman? This suggestion is rejected in two ways. When the Mishna said they need to immediately remove the woman from the Temple after drinking the water, according to whose opinion was this stated? Initially, they suggest Rabbi Shimon who held the meal offering is sacrificed before the drinking of the water, but the part about the merits delaying her death is not Rabbi Shimon as he doesn't hold that merits can push off her death. They conclude the Mishna is like Rabbi Akiva who agreed with Rabbi Shimon about the first point and disagreed about the second. What impurity are they concerned about when they remove her from the Temple? It is not an impurity of death, since she is outside the azara and dead people are allowed to be in other areas of the Temple outside the azara. They conclude that it must be out of concern that the shock to the body may cause her to menstruate. The section in the Mishna about the merits delaying her death for up to three years doesn't seem to match any of the tannaitic opinions about this, as some say three months, some say nine months and others say twelve months, but none hold up to three years.

Study Guide Sotah 19 The meal offering of the sotah is waved by the kohen and the sotah. From where is it derived that the woman also needs to wave it? Rabbi Shimon and the rabbis disagree about whether the woman drinks the sotah water before bringing the meal offering or brings the meal offering and then drinks the water. There are two verses that mention that the kohen makes the woman drink the water (Bamidbar 5:24,27) and in Bamidbar 5:26, it says “and after that, he makes the woman drink the water.” What do each of them derive from each of these verses that mention the drinking? Rabbi Akiva learns a different halacha from one of the extra verses – that after the scroll is erased, we force the woman to drink the water, even if she doesn’t want to. The Gemara raises a difficulty against Rabbi Akiva from a different source where Rabbi Akiva seems to say something different. The braita quoted has an inner contradiction and in resolving that contradiction, they explain the question raised against Rabbi Akiva.

Study Guide Sotah 18 Today's daf is sponsored by Judy and Jerel Shapiro for the yahrzeits of Jerel's father Arnold Shapiro, z"l, and their sweet infant grandson Edan Shai Shapiro, z"l, who both passed away at the end of Nissan. Rava asks a series of questions regarding a case where there were two sotahs, can they erase two scrolls (megillat sotah) into one cup;  does the erasing need to be done with the intent for that particular woman or just the writing of the scroll? What if the erasing was done for each but the cups were combined into one? What if they were split after being combined? Does she need to drink in a normal manner or can she drink through a straw or tube? What if some or most of the water spills out? There are two oaths mentioned in the verses (Bamidbar 5:19 and 5:21). Why are there two oaths? Rav says one is before the scroll is erased and one after. Rava raises a difficulty on this and explains that one is with a curse and one without. What is the content of the one with the curse? Rava and Rav Ashi each explain it differently. When the woman answers amen to the oath, she answers amen for the oath and the curse. In addition, they can add a number of other oaths (gilgul shevua) such as making her swear she wasn't with a different man (other than the one she was warned against being with), that she didn't cheat on her husband when they were engaged, or when she was waiting to do yibum (if her husband was her yabam). Rabbi Meir adds that they can make her also swear that she won't cheat on her husband in the future. The Mishna gives a rule for what can be included - only situations where her being with another man would forbid her from her husband. Rav Hamnuna infers from here that a woman waiting to do yibum who is with another man is forbidden to the yabam. But this is rejected by the rabbis in Israel who claimed that the Mishna follows only Rabbi Akiva's position on the matter. According to Rabbi Meir, if she added an oath about cheating in the future, then in the event that she does cheat in the future, the water that she drank before will take effect (and kill her) at that later time. Can a woman drink sotah water twice? There are three different opinions regarding if and when this could happen.

Pesach/Hagadah Women's Class: This womens Pesach Class, explaining a few parts of the Haggadah,waspresented on Tuesday, Parshas Tzav, 6Nissan, 5783, March 28, 2023, at Bais Medrash Ohr Chaim in Monsey, NY. Right after we enumerate the ten plagues that befell Egypt, pouring out a little wine for each plague, we read of a debate that took place between three of the foremost sages during the second century CE, Rabbi Eliezer, Rabbi Akiva and Rabbi Yoisi from the Galilee. Rabbi Yoisi HaGlili says: The Egyptians were struck in Egypt by ten plagues Rabbi Eliezer says: ... Every plague that G-d brought upon the Egyptians in Egypt was comprised of four plagues...Thus they were struck by forty plagues; Rabbi Akiva says: ... Every plague that G-d brought upon the Egyptians in Egypt was comprised of five plagues... thus they were struck by fifty plagues. What is this supposed to mean? The Torah states that Egypt was struck with ten plagues. Why would the Talmudic Sages debate this simple fact? Do we have to argue about everything? And what is the meaning of their views that each plague was comprised of four or five plagues? And what is the relevance to us? The sages were addressing a big question: How deep can abuse, trauma, corruption, and evil penetrate a society collectively and each person individually? How messed up can you and I become? How sick can we become? How deep can the dysfunction run? And what is the path of healing? Is healing even always possible? In Judaism, psychology and ethics are reflected in practical law. It is fascinating that the above dispute, finds expression in the world of Halacha: How do we treat our Chametz on Pesach? How did Reb Yoisi Haglili treat his ex-wife who made his life miserable? How did Reb Akiva understand that trauma can affect your formless core? What did he teach us about the path toward healing from profound abuse and dissociation? This class is based on the talks of the Lubavitcher Rebbe on Pesach of 5711 (1951), 5714( 1954), and 5718 (1958). Published in Likkutei Sichos, vol. 16 pp. 87-93.