Podcasts about rabbi shimon

Tefillin is one of the 613 Misvot of the Torah and among the most iconic symbols of Judaism. It is referenced four separate times in the Torah and is described not with the term "Tefillin," but with the word "Totafot." Each of the four passages is written on the parchments inside the Tefillin, establishing both the arm (Shel Yad) and head (Shel Rosh) Tefillin as distinct Misvot. According to the Rambam, Tefillin Shel Yad and Tefillin Shel Rosh are counted as two separate commandments—Misvot 12 and 13 in his enumeration. This implies that if one cannot wear one of them (e.g., due to a physical limitation), he should still fulfill the other, as each stands independently. However, the Ramban disagrees and views them as parts of a single Misva. The Torah repeats the Misva of Tefillin multiple times, yet the Rambam teaches that repetition does not necessarily indicate separate commandments. Rather, the repetition underscores the importance of the Misva. In fact, one who neglects to wear Tefillin transgresses eight positive commandments —four from Shel Yad and four from Shel Rosh. What Does " Totafot " Mean? The term " Totafot " has numerous interpretations: The Gemara Menahot (34b) explains that "Tot" means "two" in the Katpi language, and " Fot " means "two" in African dialect— totalling four, referencing the four compartments of Tefillin Shel Rosh. Menahem ben Saruq interprets " Totafot " from the root " Hatof " (to speak), reflecting that Tefillin inspires us to speak of Hashem's teachings. Ramban says Totafot is an ornament, a kind of crown or glorious item worn on the head, based on Midrashim and biblical parallels. Hezkuni interprets it as something gazed upon, meant to visually remind the wearer of Hashem's miracles. Kabbalistic sources say Tefillin is a form of "Ot" (sign), symbolizing the covenant between the Jewish people and Hashem. The word "Tefillin" itself derives from "Peli"—to distinguish or to separate—or from " Tefila " (prayer), since Tefillin is primarily worn during prayer. Some suggest it comes from the root "Patil" (binding), as in the Torah's description of Naftali. Philosophical Purpose of Tefillin The Sefer HaHinuch (Misva 421) writes that humans are physical beings drawn to material pleasures. The soul is the counterforce, urging one to rise spiritually. Tefillin serves as a daily spiritual armor , empowering the soul to prevail in its ongoing struggle with the body. The Tefillin Shel Yad is worn near the heart, the seat of emotion and desire, while the Tefillin Shel Rosh rests above the brain, the seat of thought—reinforcing control over both. Tefillin is part of the "triple protection system" described in the Gemara—Tefillin, Sisit , and Mezuzah. A person surrounded by these reminders is far less likely to sin . The Rambam adds that donning Tefillin causes a person to behave with humility, awe, and discipline, shielding him from improper thoughts. Tefillin as a Sign Three Misvot are described in the Torah as an "Ot" (sign) : Tefillin, Shabbat, and Berit Milah. A Jew must always be accompanied by at least two signs testifying to his faith. During the week, Tefillin and Milah serve this role. On Shabbat and Yom Tob, when Tefillin is not worn, Shabbat and Milah function as the two signs. This explains the prohibition of wearing Tefillin on Shabbat—doing so would imply that Shabbat is not a sufficient "sign" on its own. Protection, Reward, and Spiritual Energy Wearing Tefillin not only fulfills a critical Misva but is associated with long life, Divine protection, spiritual clarity , and even atonement . Rabbi Shimon teaches that Tefillin atones for the sin of arrogance and, according to some Midrashim, even for more serious transgressions. The Zohar states that Tefillin draws Divine light around the wearer's head. The famed Baba Sali is said to have sensed when his Tefillin were invalid because he didn't feel this spiritual energy. In fact, studies have been cited showing subtle energy field changes when valid Tefillin are worn. The Gemara in Berachot teaches that those who wake early, clean their bodies, don Tefillin, and pray are considered as if they built an altar and brought a sacrifice. The Midrash Tanhuma says that one who desires to study Torah day and night but is preoccupied with work can still attain that merit through wearing Tefillin. The Spiritual Danger of Neglect The Gemara states that one who never wore Tefillin is categorized as a " Poshe'a B'gufo " —a sinner with his body—one of the most serious categories. Such a person does not merit resurrection and is punished severely in Gehinnam . Some authorities rule that even a person who only occasionally neglects Tefillin is included in this category, especially if done out of contempt or laziness. This explains why many Sephardi communities adopted the custom of donning Tefillin at Minha on Ereb Yom Kippur —to ensure that even the least observant Jews fulfill the Misva at least once annually. Tefillin and the Five Senses Tefillin affects not only the spiritual self but also the five senses : Eyes, ears, nose, and mouth are all situated in the head, thus corresponding to the four compartments of the Tefillin Shel Rosh. Touch corresponds to the Tefillin Shel Yad, placed on the arm and wrapped around the hand. This design serves as a daily reminder to guard our senses and align our behavior with holiness. Summary Tefillin is not just a ritual—it is a powerful spiritual and physical shield . The Torah refers to it repeatedly, highlighting its great value. Tefillin connects the mind and heart to Hashem, serves as a visible testimony to one's Jewish identity, brings protection and humility, and provides spiritual credit equivalent to the study of Torah. One who neglects it—especially willfully—risks significant spiritual consequences. Conversely, one who wears it properly fulfills multiple Misvot and draws down abundant blessing. As we begin our study of the practical Halachot of Tefillin, we now understand why this Misva is treated with such reverence and importance.

Facing adversity often feels like a daunting challenge, but what if these struggles are actually stepping stones to profound spiritual growth? On this episode of the Thinking Talmudist podcast, we examine the teachings of Rabbi Shimon ben Yochai and Rabbi Akiva, who illuminate the spiritual gifts attainable through perseverance. Rabbi Akiva's inspiring journey, beginning his Torah study at age 40 and overcoming immense hurdles, reminds us that resilience can lead to understanding and influence that transcend time. By embracing these "afflictions of love," we prepare ourselves for greater achievements and deeper connections with our spiritual heritage.Words hold immense power, shaping reality and relationships in ways we often overlook. We explore how maintaining integrity in our speech, even in the face of social discomfort, is vital for personal and communal growth. Through stories of resilience, like the collective spirit post-September 11th, we highlight how shared struggles can unite and transform communities, urging us to cultivate unity and kindness. Like the process of creating olive oil, where pressure brings forth purity, adversity can reveal our best qualities and foster an indomitable spirit within individuals and communities alike.Parenting holds the delicate power to shape a child's future through affirmation and encouragement. Drawing on Talmudic wisdom and the example of the High Priest, Aharon HaKohen, we discuss the necessity of bending the truth at times for the sake of peace and harmony. Positive reinforcement from parents can set the stage for a child's confidence and success, and we stress how expressing belief in their potential can nurture their greatness. Whether it's encouraging a child or fostering harmony among people, these affirmations are the foundation of nurturing confident, capable individuals who carry forward the legacy of resilience and integrity._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on May 16, 2025, in Houston, Texas.Released as Podcast on June 6, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer 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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Berachos, #Talmudic, #Affliction, #SpiritualGrowth, #LandofIsrael, #WorldtoCome, #Resilience, #Perseverance ★ Support this podcast ★

Facing adversity often feels like a daunting challenge, but what if these struggles are actually stepping stones to profound spiritual growth? On this episode of the Thinking Talmudist podcast, we examine the teachings of Rabbi Shimon ben Yochai and Rabbi Akiva, who illuminate the spiritual gifts attainable through perseverance. Rabbi Akiva's inspiring journey, beginning his Torah study at age 40 and overcoming immense hurdles, reminds us that resilience can lead to understanding and influence that transcend time. By embracing these "afflictions of love," we prepare ourselves for greater achievements and deeper connections with our spiritual heritage.Words hold immense power, shaping reality and relationships in ways we often overlook. We explore how maintaining integrity in our speech, even in the face of social discomfort, is vital for personal and communal growth. Through stories of resilience, like the collective spirit post-September 11th, we highlight how shared struggles can unite and transform communities, urging us to cultivate unity and kindness. Like the process of creating olive oil, where pressure brings forth purity, adversity can reveal our best qualities and foster an indomitable spirit within individuals and communities alike.Parenting holds the delicate power to shape a child's future through affirmation and encouragement. Drawing on Talmudic wisdom and the example of the High Priest, Aharon HaKohen, we discuss the necessity of bending the truth at times for the sake of peace and harmony. Positive reinforcement from parents can set the stage for a child's confidence and success, and we stress how expressing belief in their potential can nurture their greatness. Whether it's encouraging a child or fostering harmony among people, these affirmations are the foundation of nurturing confident, capable individuals who carry forward the legacy of resilience and integrity._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on May 16, 2025, in Houston, Texas.Released as Podcast on June 6, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer 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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Berachos, #Talmudic, #Affliction, #SpiritualGrowth, #LandofIsrael, #WorldtoCome, #Resilience, #Perseverance ★ Support this podcast ★

Different opinions about the oath of testimony on monetary matters and monetary matters only. Note the example of camels and their propensity to bump into each other and even kill other animals, apparently during the mating process. Plus, the question of the degree to which circumstantial evidence would be accepted. Also, the question of liability for a false oath - in monetary claims. And Rabbi Shimon was mocked in the land of Israel - for his view that a case of false oath regarding a deposit (pikadon) can inform the case of an intentional false oath.

The Mishna ruled that if there were two groups of witnesses and each group denied knowing testimony, both groups are liable. The Gemara raises a difficulty with this case, arguing that the first group should not be liable since another group of witnesses can still testify. Ravina resolves this difficulty by limiting the Mishna's ruling to a specific case: where the second group of witnesses are related to each other (as their wives are sisters) and both wives are about to die when the first group takes their oath denying knowledge of the testimony. The Mishna lists various cases where witnesses are asked to testify about multiple things. In some cases, they are only liable one sacrifice and in others multiple sacrifices. An oath of testimony only applies in monetary cases. A question is asked: Does this also include cases involving fines (kenas)? Before answering this question, the Gemara limits the question to the rabbis' position in their debate with Rabbi Elazar son of Rabbi Shimon. Rabbi Elazar rules that if someone admits owing a fine, they are exempt, but if witnesses come forward even after the confession, they are obligated to pay the fine. Therefore, an oath of testimony would clearly apply here, since the witnesses would definitively obligate the defendant. However, the rabbis hold that witnesses can only obligate the defendant if they testify before a confession. Therefore, the question arises whether an oath of testimony would apply here, since it's possible the witnesses are not causing a loss to the claimant—the defendant could simply confess and be exempt. This question is further limited by assuming the rabbis also hold by the position of the rabbis on a different issue: that davar hagorem l'mamon (something that can possibly lead to a monetary obligation) is not considered a monetary obligation. Rabbi Elazar ben Rabbi Shimon disagrees and holds that such potential obligations are considered monetary obligations which would obligate the witnesses a sacrifice if they do not testify. After establishing these parameters for the question, the Gemara examines various cases from our Mishna and other sources to attempt an answer. However, neither source provides a conclusive resolution. From where do they derive that an oath of testimony is only for monetary cases? Four different rabbis each bring different proofs.

The Mishna ruled that if there were two groups of witnesses and each group denied knowing testimony, both groups are liable. The Gemara raises a difficulty with this case, arguing that the first group should not be liable since another group of witnesses can still testify. Ravina resolves this difficulty by limiting the Mishna's ruling to a specific case: where the second group of witnesses are related to each other (as their wives are sisters) and both wives are about to die when the first group takes their oath denying knowledge of the testimony. The Mishna lists various cases where witnesses are asked to testify about multiple things. In some cases, they are only liable one sacrifice and in others multiple sacrifices. An oath of testimony only applies in monetary cases. A question is asked: Does this also include cases involving fines (kenas)? Before answering this question, the Gemara limits the question to the rabbis' position in their debate with Rabbi Elazar son of Rabbi Shimon. Rabbi Elazar rules that if someone admits owing a fine, they are exempt, but if witnesses come forward even after the confession, they are obligated to pay the fine. Therefore, an oath of testimony would clearly apply here, since the witnesses would definitively obligate the defendant. However, the rabbis hold that witnesses can only obligate the defendant if they testify before a confession. Therefore, the question arises whether an oath of testimony would apply here, since it's possible the witnesses are not causing a loss to the claimant—the defendant could simply confess and be exempt. This question is further limited by assuming the rabbis also hold by the position of the rabbis on a different issue: that davar hagorem l'mamon (something that can possibly lead to a monetary obligation) is not considered a monetary obligation. Rabbi Elazar ben Rabbi Shimon disagrees and holds that such potential obligations are considered monetary obligations which would obligate the witnesses a sacrifice if they do not testify. After establishing these parameters for the question, the Gemara examines various cases from our Mishna and other sources to attempt an answer. However, neither source provides a conclusive resolution. From where do they derive that an oath of testimony is only for monetary cases? Four different rabbis each bring different proofs.

Study Guide Shevuot 21 Today's daf is sponsored by Ruth Leah Kahan, Jessica Shklar, and Emily Michelson in commemoration of the seventh yahrzeit of their mother, Kadimah Freedman Michelson -- קדימה בת הרב אברהם זבי וחיה. We miss her every day. What is the type of oath that is included in the negative commandment - do not swear falsely in my (God's) name? There is a debate regarding Rabbi Yochanan's opinion on this matter  - is it referring to an oath on future actions or on past actions? Difficulties are raised on both approaches and are resolved. When Rabbi Akiva in the Mishna says that one is obligated for not keeping to one's oath by eating a minuscule amount, meaning there is no requisite amount, does he hold this across the board (as per Rabbi Shimon's opinion), or only for oaths? The Gemara proves from other sources that it is a unique ruling only for oaths.  

Study Guide Shevuot 21 Today's daf is sponsored by Ruth Leah Kahan, Jessica Shklar, and Emily Michelson in commemoration of the seventh yahrzeit of their mother, Kadimah Freedman Michelson -- קדימה בת הרב אברהם זבי וחיה. We miss her every day. What is the type of oath that is included in the negative commandment - do not swear falsely in my (God's) name? There is a debate regarding Rabbi Yochanan's opinion on this matter  - is it referring to an oath on future actions or on past actions? Difficulties are raised on both approaches and are resolved. When Rabbi Akiva in the Mishna says that one is obligated for not keeping to one's oath by eating a minuscule amount, meaning there is no requisite amount, does he hold this across the board (as per Rabbi Shimon's opinion), or only for oaths? The Gemara proves from other sources that it is a unique ruling only for oaths.  

This week, Rabbi Josh Feigelson reflects on how his bar mitzvah helped shape his lifelong relationship with tzedakah—Jewish giving. Inspired by tzedakah advocate Danny Siegel, Rabbi Feigelson recounts how choosing generosity over gifts shifted his perspective on possessions, wealth, and happiness. This fifth installment in the “Jewish Ethics” miniseries goes beyond the immediate, face-to-face acts of charity discussed in the previous episode, and explores the quieter, often harder version of tzedakah: giving when no one is watching, when no one is asking. Along the way, we learn from Rabbi Shimon ben Zoma's timeless wisdom: “Who is wealthy? One who is happy with what they have.” Soulful Jewish Living: Mindful Practices for Every Day is a production of Unpacked, a division of OpenDor Media, and the Institute for Jewish Spirituality. This episode was sponsored by Jonathan and Kori Kalafer and the Somerset Patriots: The Bridgewater, NJ-based AA Affiliate of the New York Yankees. Be in touch at a new email address: josh@unpacked.media. --------------- This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: ⁠Jewish History Nerds⁠ ⁠Stars of David with Elon Gold⁠ ⁠Unpacking Israeli History⁠ ⁠Wondering Jews

The Lag BaOmer Perspective: Fire From Within Lag BaOmer begins in darkness—the plague that claimed Rabbi Akiva's students and Rabbi Shimon bar Yochai's years in hiding—but ends in brilliance. We light bonfires not merely for celebration, but to honor the inner blaze that emerges when faith refuses to dim. Rabbi Akiva's humility sparked a fire that could break stone, and Rabbi Shimon's unwavering commitment transformed exile into revelation. This episode explores how true light is forged in silence and struggle, and how each of us can carry that flame into the world. In honor of Eretz Yisroel. May G-d protect our brave soldiers and return all the hostages in Gaza immediately. Dedicated in loving memory of Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. For the Refuah Shlema of Pennina Bas Shoshanna Miriam and all who need healing. Listen now at ParshaPerspective.com

Have any questions, insights, or feedback? Send me a text!Length of article: 1.5 pagesLength of audio: 5 minutes 55 secondsSynopsis: This is the audio version of the 1.5-page article I wrote and published on rabbischneeweiss.substack.com/ on 5/15/25, titled: Lag ba'Omer PSA: The Falsehood of Rabbi Shimon bar Yochai's Yahrzeit. Mark Twain said, “Be careful about reading health books. You may die of a misprint.” Rumors of Rashbi's death on Lag ba'Omer have been greatly exaggerated. They trace back to a misprint from 1802.Note: This is a corrected and expanded version of this morning's WITATM post. I decided to issue it as a free article today because tomorrow, on Lag ba'Omer, I'm planning to post a paid subscriber article about the Zohar that'll probably get me crucified, and I wanted to get this PSA out before I die.-----SPECIAL OFFER: I'm planning to write more on my Substack this summer than I have in the past few years, including a ton of paid subscriber posts I've been eager to publish. From now until Shavuos, for every week of content you sponsor, I'll add a full month of paid subscription access. If you're interested in sponsoring, let me know!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Tonight is Lag BaOmer. There is a minhag to hold a festive meal in honor of the holy Tanna, Rabbi Shimon Bar Yochai. The Maharil writes in a teshuvah that a seudah made in honor of a talmid chacham has the status of a seudat mitzvah, because it is like eating in the radiance of the Shechinah. Therefore, a meal in honor of Rabbi Shimon carries has status of a seudat mitzvah(for certain halachot). It is also a minhag to light bonfires on Lag BaOmer, and the Bnei Yissaschar explains the reason based on the teachings of the Zohar. On the day Rabbi Shimon Bar Yochai passed away—Lag BaOmer—he would not allow the sun to set before he finished revealing the deep secrets of the Torah to his students. Hashem had already decreed that Rashbi would pass away on that very day, but the Torah he wished to transmit was too vast to finish in time. Miraculously, he was able to stop the sun until he had completed his teachings. The special light that radiated from the Torah he was teaching outshone even the light of the sun. It was in the merit of this spiritual light—drawn from the hidden light, the Or HaGanuz—that the day was miraculously lengthened. This is the deeper reason why we light bonfires on this holy day. The Siddur of the Yaavetz notes that Lag BaOmer is considered a holiday instituted by the Chachamim. In the Sefirat HaOmer, Lag BaOmer corresponds to Hod shebeHod, which represents the strictest form of judgment. Yet, it is known that if a Sanhedrin unanimously rules someone guilty, he is actually exonerated. So too, on this day, harsh judgments are sweetened, and Hashem showers His chesed upon us. The Chatam Sofer writes in his derashot on the Omer that Lag BaOmer has the power of Yom Kippur within it. Throughout the generations, many people have experienced yeshuot on this day in the merit of Rabbi Shimon Bar Yochai. Sincere tefillah is always powerful—but on a holy day like this, it is even more so. A man named Yosef shared a story. One night, after finishing his learning in the beit midrash as usual, a man approached him and urged him to come to his car. The man explained that every Monday night, a local bakery gives him all of the day's leftovers, which he distributes to others. He had noticed Yosef's dedication to learning and wanted to offer some baked goods to him. Though the offer seemed unusual, Yosef went along with it. The bakery indeed had many delicious leftovers, and Yosef happily brought them home to his family. He hoped to surprise his children, but to his surprise, they asked him, "Did you bring home any baguettes?" Yosef, amazed, asked how they knew. They told him they had prayed to Hashem for it. Eagerly interrupting one another, the children shared the full story. Yosef's daughter, who was learning photography, had a project in which she wanted to photograph a baby holding a baguette. Normally, Yosef would never buy a baguette just for a photo. So instead, his daughter gathered all her siblings and asked them to pray to Hashem to send them a baguette—without having to buy it. It was a genuine tefillah, full of emunah that Hashem listens to every prayer. A few hours later, their father walked through the door with exactly what they had asked for—and even more. This story is a reminder that tefillah is powerful, even the simplest prayers for the simplest things. Let us tap into the koach of tefillah on this great day of Lag BaOmer. With the help of Hashem, may we all see blessings and yeshuot.

Lag B'Omer isn't just a day for bonfires and bow-and-arrows. It's the Hilula—the joyous “wedding day”—of Rabbi Shimon bar Yochai, the mystic who gave us the Zohar and opened the gates of Jewish spiritual consciousness. But why a wedding on the day of someone's passing? This class explores the paradox at the heart of both life and love: how our greatest limitations can be our most profound doorways to infinity.We'll explore Talmudic, Kabbalistic, and Chassidic sources—from the soul-body dynamic, to the power of mitzvot, to why life is likened to a wedding. You'll discover how the soul's “marriage” to the body mirrors our own sacred relationships and how Lag B'Omer invites us to celebrate the holiness hidden in the now.3 Takeaways:Life is a Wedding, Not a Waiting Room Rabbi Shimon taught us to stop postponing joy. Every mitzvah, every act of love, is a divine moment worth celebrating now—not later.Paradox is the Pathway to Eternity Through the union of opposites—soul and body, heaven and earth, law and love—we don't diminish ourselves. We become eternal.Kabbalah Illuminates the Ordinary Lag B'Omer marks the unveiling of the soul of Torah, where every halachah becomes a mystical spark and every moment a gateway to the Infinite#lagbaomer #zohar #Kabbalah #mysticism #Jewish #chassidic #chassidus #chabad #Hillula #soul #meaningoflife #meaning #JewishSpirituality #soul Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

The end of chapter 1! Does the goat that is sent to "Azazel" atone for kohanim? Unclear, but they have other means of atonement. Plus, the dispute between Rabbi Yehudah and Rabbi Shimon on atonement. And, with the new chapter, a long mishnah, beginning with the case of a person who touches an impure thing and then enters the holy (or handles the holy foods) - but inadvertently (namely, the transgression is "hidden from him" - the consequences depend on the particulars. And the mishnah continues with many cases, with details about purity -- including extending the size of Jerusalem or the courtyard of the Temple. Plus, the case of where the action is known, but not the impurity (specifically in the case of a sheretz -- creepy-crawly).

Send us a textThe Manna bread began falling on the 18th Of Iyar, the anniversary of the passing of Rabbi Shimon. What is the connection between his teachings and the Manna bread?Support the show

Send us a textLag B'Omer isn't just a day for bonfires and bow-and-arrows. It's the Hilula—the joyous “wedding day”—of Rabbi Shimon bar Yochai, the mystic who gave us the Zohar and opened the gates of Jewish spiritual consciousness. But why a wedding on the day of someone's passing? This class explores the paradox at the heart of both life and love: how our greatest limitations can be our most profound doorways to infinity.We'll explore Talmudic, Kabbalistic, and Chassidic sources—from the soul-body dynamic, to the power of mitzvot, to why life is likened to a wedding. You'll discover how the soul's “marriage” to the body mirrors our own sacred relationships and how Lag B'Omer invites us to celebrate the holiness hidden in the now.3 Takeaways:Life is a Wedding, Not a Waiting RoomRabbi Shimon taught us to stop postponing joy. Every mitzvah, every act of love, is a divine moment worth celebrating now—not later.Paradox is the Pathway to EternityThrough the union of opposites—soul and body, heaven and earth, law and love—we don't diminish ourselves. We become eternal.Kabbalah Illuminates the OrdinaryLag B'Omer marks the unveiling of the soul of Torah, where every halachah becomes a mystical spark and every moment a gateway to the Infinite#lagbaomer #zohar #Kabbalah #mysticism #Jewish #chassidic #chassidus #chabad #Hillula #soul #meaningoflife #meaning #JewishSpirituality #soul Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

התוכן הוראה מאופן עבודתו של רשב"י – "תורתו אומנתו": כמו שעיקר חיותו של האומן היא ב"אומנות" שלו, ובזה חושב כל היום, גם כשעוסק בדברים אחרים – ועד"ז בנוגע לכאו"א מישראל: ישנם זמנים מסויימים במשך היום שבהם עוסק היהודי בשאר ענינים, כמו אכילה ושינה וכו'. אבל אעפ"כ ה"אומנות" של יהודי ועיקר מציאותו היא – תורה. וזה צ"ל ניכר בכל פעולתיו במשך היום, גם כאשר אינו לומד תורה בפועל. ובאמת, אצל ילדים, שהוריהם דואגים להם לכל צרכיהם, נקל יותר שלימוד התורה שלהם יהי' באופן ד"תורתו אומנתו" ממש, וכאשר הוריהם רואים שהם מונחים בלימוד התורה כ"כ ומקדישים לכך כל רגע פנוי – ה"ז משפיע גם עליהם שהם ישתדלו להקדיש יותר זמן ללימוד התורה. וכך גדלים הילדים בריאים ברוחניות, ובמילא גם בריאים בגשמיות – כי גם האכילה ושתי' שלהם וכו' היא רק כמה שזה יביא תועלת לה"אומנות" – התורה.משיחת ל"ג בעומר – בעת ה"פאראד" – ה'תשד"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=15-05-2025 Synopsis A lesson from Rabbi Shimon ben Yochai for whom “his Torah was his occupation”: Just like the primary vitality of a craftsman lies in his occupation, and that's what he thinks about all the time, even when he is doing other things – so it is with every Jew: there are certain times during the day when a Jew eats and sleeps etc., but nevertheless, a Jew's “occupation” and main focus of his being is Torah. This must be evident in everything he does throughout the day, even when he isn't learning Torah. For children, it is easier for “Torah to be their occupation” literally, because their parents provide them with all they need, so they don't have to worry about earning a livelihood etc. –and when the parents see that their children are so immersed in Torah learning and devote every free moment to it, the parents are also influenced to strive to devote more time to Torah study. In this way, the children grow up spiritually healthy, and consequently, physically healthy as well – because even when they eat and drink, they do so only to the extent that benefits their “occupation” – which is Torah.Excerpt from Lag B'Omer parade of 5744 For a transcript in English of the Sicha: https://thedailysicha.com/?date=15-05-2025 לזכות אריה ליב בן בתשבע שי' ליום ההולדת שלו י"ח אייר - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

This week's learning is sponsored by Sarah Zahavi to the continued health and good outcome for Chesya Rut bat Chana.  The Mishna explains that Yom Kippur atones for positive commandments. If one has already repented, they receive atonement immediately. Therefore, it is assumed that the Mishna is referring to one who has not yet repented. This accords with the opinion of Rebbi who holds that Yom Kippur atones even for sins for which one has not yet repented. The rabbis disagree and hold that Yom Kippur only atones for sins if one has repented. A difficulty is raised as the next part of the Mishna accords with Rabbi Yehuda's position that the goat sent to Azazel atones for kohanim as well. This issue is resolved - both parts of the Mishna are attributed to Rebbi, and on the issue of the goat to Azazel, he adopts Rabbi Yehuda's position. Abaye asked Rav Yosef if Rabbi Yehuda holds by Rebbi's position regarding one who did not repent before Yom Kippur. Rav Yosef explains that he does not and brings a source from Safra to support his answer, as it is known that an unattributed Safra is assumed to be authored by Rabbi Yehuda. There is a contradiction between two different sources in the Safra - one says that Yom Kippur atones even without repentance and the other says it only atones with repentance. Abaye and Rava each resolve the contradiction differently. Rabbi Yehuda and Rabbi Shimon disagree about which sacrifices on Yom Kippur atone for all the kohanim's sins - the goat that is sent to Azazel or the bull of the high priest. What is the basis in the verses in the Torah for each of the approaches? A braita is brought regarding which sacrifice atones for the sins of the kohanim. Rava and Abaye disagree about whether the braita's author is Rabbi Shimon or Rabbi Yehuda.

This week's learning is sponsored by Sarah Zahavi to the continued health and good outcome for Chesya Rut bat Chana.  The Mishna explains that Yom Kippur atones for positive commandments. If one has already repented, they receive atonement immediately. Therefore, it is assumed that the Mishna is referring to one who has not yet repented. This accords with the opinion of Rebbi who holds that Yom Kippur atones even for sins for which one has not yet repented. The rabbis disagree and hold that Yom Kippur only atones for sins if one has repented. A difficulty is raised as the next part of the Mishna accords with Rabbi Yehuda's position that the goat sent to Azazel atones for kohanim as well. This issue is resolved - both parts of the Mishna are attributed to Rebbi, and on the issue of the goat to Azazel, he adopts Rabbi Yehuda's position. Abaye asked Rav Yosef if Rabbi Yehuda holds by Rebbi's position regarding one who did not repent before Yom Kippur. Rav Yosef explains that he does not and brings a source from Safra to support his answer, as it is known that an unattributed Safra is assumed to be authored by Rabbi Yehuda. There is a contradiction between two different sources in the Safra - one says that Yom Kippur atones even without repentance and the other says it only atones with repentance. Abaye and Rava each resolve the contradiction differently. Rabbi Yehuda and Rabbi Shimon disagree about which sacrifices on Yom Kippur atone for all the kohanim's sins - the goat that is sent to Azazel or the bull of the high priest. What is the basis in the verses in the Torah for each of the approaches? A braita is brought regarding which sacrifice atones for the sins of the kohanim. Rava and Abaye disagree about whether the braita's author is Rabbi Shimon or Rabbi Yehuda.

Today's daf is dedicated to the release of Idan Alexander after 584 days in captivity. Wishing him a refuah shleima and praying for the safe release of the rest of the hostages.  According to Rabbi Yochanan, Rabbi Shimon and the rabbis disagree about whether or not animals left over from the previous year that were designated for the Tamid sacrifice can be redeemed without a blemish. The Gemara tries to find a source for Rabbi Yochanan's understanding that the rabbis disagree with Rabbi Shimon, but they are not successful. According to Rabbi Shimon, they cannot - so what does one do with them? If they were designated for communal burnt offerings, they would sacrifice them as voluntary communal offerings on the altar meant to keep the altar busy at all times. If they were designated for communal sin offerings, they could not be used directly as voluntary burnt offerings so they would wait until they were blemished, redeem them, and buy animals with the money to be sacrificed as voluntary burnt offerings. There is a concern that if this were to be permitted, one may think that one can change the destination even at an earlier stage (before the atonement for that sacrifice is achieved.  The rabbis bring three tannaitic sources to support this. Another braita is brought to support the explanation that the extra animals designated for the Tamid sacrifice are used for voluntary burnt offerings. Can one purchase birds for the burnt offerings used to fill the altar? Shmuel also held like Rabbi Yochanan that according to Rabbi Shimon, the extra animals could be used as voluntary burnt offerings. What is the source for the fact that the goat offering brought inside on Yom Kippur atones also for intentional sins of impurity in the Temple?    

Rav Haim Palachi (Turkey, 1788-1869), in his work Mo'ed Le'chol Hai, writes that the name of the month Iyar is an acronym for the names "Abraham," "Yishak," "Yaakob" and "Rahel," and thus alludes to our righteous patriarchs. This is why it is customary to learn Pirkeh Abot during this month, as it is closely associated with the Abot (patriarchs). Rav Haim Palachi adds that it is worthwhile for those who can to visit or to donate to the burial sites of our patriarchs – Me'arat Ha'machpela and Keber Rahel – during the month of Iyar. He further writes that on Pesah Sheni, which is observed on the 14th of Iyar, we omit Tahanunim from the prayer service, and one should conduct some sort of festivity. Those who are blessed with wealth should host a meal on Pesah Sheni for Torah scholars, and some have the practice to eat Masa. On Lag Ba'omer, which is observed on the 18th of Iyar and commemorates the day of the passing of Rabbi Shimon Bar Yohai, it is customary to make a pilgrimage to Rabbi Shimon's gravesite at Meron in Northern Israel. Rav Haim Palachi warns that one must ensure not to engage in frivolity at this occasion, as the opportunity to earn great merit will then be transformed into an occasion of sin. He cites the Midrash's comment that one can earn great blessings in the merit of Rabbi Shimon by participating in this event, but only if it is done the proper way. Rav Haim Palachi adds that it is proper to read on Lag Ba'omer the book Shibheh Rashbi, which tells of the greatness of Rabbi Shimon Bar Yohai, and various famous passages about him from the Zohar. The 28th of Iyar marks the anniversary of the death of the prophet Shemuel, and the Shulhan Aruch (Orah Haim 580) records the custom observed by some people to fast on this day. There is also a custom to pray by Shemuel's gravesite on this day.

Today's daf is dedicated to the release of Idan Alexander after 584 days in captivity. Wishing him a refuah shleima and praying for the safe release of the rest of the hostages.  According to Rabbi Yochanan, Rabbi Shimon and the rabbis disagree about whether or not animals left over from the previous year that were designated for the Tamid sacrifice can be redeemed without a blemish. The Gemara tries to find a source for Rabbi Yochanan's understanding that the rabbis disagree with Rabbi Shimon, but they are not successful. According to Rabbi Shimon, they cannot - so what does one do with them? If they were designated for communal burnt offerings, they would sacrifice them as voluntary communal offerings on the altar meant to keep the altar busy at all times. If they were designated for communal sin offerings, they could not be used directly as voluntary burnt offerings so they would wait until they were blemished, redeem them, and buy animals with the money to be sacrificed as voluntary burnt offerings. There is a concern that if this were to be permitted, one may think that one can change the destination even at an earlier stage (before the atonement for that sacrifice is achieved.  The rabbis bring three tannaitic sources to support this. Another braita is brought to support the explanation that the extra animals designated for the Tamid sacrifice are used for voluntary burnt offerings. Can one purchase birds for the burnt offerings used to fill the altar? Shmuel also held like Rabbi Yochanan that according to Rabbi Shimon, the extra animals could be used as voluntary burnt offerings. What is the source for the fact that the goat offering brought inside on Yom Kippur atones also for intentional sins of impurity in the Temple?    

Stories of Abuse & Triumph: The Girl Was Being Violated; They said She Was Seeking Negative AttentionThis Lag Baomer class was presented on Tuesday, 15 Iyar, 5785, May 13, 2025, Parshas Emor, at The Barn @ 84 Viola Rd. in Montebello, NY. There is no other sage in the history of Judaism who has all of the Jewish people celebrating on the day that he passed away. Why is the yarzeit of Reb Shimon ben Yochai marked in such a unique and universal way? How did Reb Shimon bar Yochai end up in a cave? It seems like a classic Jewish story and conversation. One Jew, Reb Yosei, remains quiet about Rome. Reb Yehuda praises the Romans for elevating the standards of life; and Reb Shimon is critical because he said it was for narcissistic purposes. But is there a deeper theme behind this debate? The fact that the Talmud records the details of the debate, and gives us the names of the debaters, instead of just saying that Reb Shimon criticized the government, indicates there is some depth and gravitas to this debate, and that the names are important. As it turns out, the debate on Rome fascinatingly reflects a debate between Reb Yehuda and Reb Shimon in many aspects of Jewish law. The Talmud states: Chezekiah stated in the name of Rabbi Jeremiah, who said it in the name of Rabbi Shimon bar Yochai, "I am able to exempt the whole world from judgment from the day that I was born until now!” (Sukkah 45b). What is that supposed to mean? The Midrash states in Avod Derabi Nasan ch. 16: Rabbi Shimon ben Yochai would say: From this you know that Israel will never see the face of purgatory. But how can a sage say such a thing?View Source Sheets: http://portal.theyeshiva.net/api/source-sheets/9685

Study Guide Shevuot 11 Today's daf is sponsored by the Pittsburgh daf yomi group for a refuah shleima for Rabbi Amy Bardack, haRav Ahuva bat Liba who is having surgery today. "Wishing our organizer and leader a speedy recovery." In support of Rabbi Yochanan's ruling that leftover animals designated for communal offerings can be redeemed at the end of the year, Raba brings an example of incense which has inherent sanctity and can be redeemed at the end of the year. Rav Chisda disagrees with Raba as he holds that incense does not have inherent sanctity until a later stage when it is brought into a sanctified vessel just before being offered on the altar. Raba proves his position that it has inherent sanctity.  The Gemara then returns to Rav Chisda's original question of how can one redeem items with inherent sanctity. Raba answers that the court stipulates at the beginning of the year that any animals not needed will be only sanctified for their value. Abaye raises a difficulty from other communal offerings that cannot be redeemed if lost and replaced and then found. However, Raba answers that the stipulation is for typical, not atypical cases. Why, then, can the red heifer be redeemed in certain circumstances? The Gemara concludes that a stipulation is made because of its high value.  Abaye raises a further difficulty from our Mishna, as Rabbi Shimon answers a question about whether animals designated for one sacrifice that are leftover can be used for another with a particular answer instead of answering that the court stipulated such, as Raba would have said. Raba answers that Rabbi Shimon doesn't agree with the rabbis that the court can stipulate. Rabbi Yochanan and Raba's approach is based only on the rabbis' position.   

Study Guide Shevuot 11 Today's daf is sponsored by the Pittsburgh daf yomi group for a refuah shleima for Rabbi Amy Bardack, haRav Ahuva bat Liba who is having surgery today. "Wishing our organizer and leader a speedy recovery." In support of Rabbi Yochanan's ruling that leftover animals designated for communal offerings can be redeemed at the end of the year, Raba brings an example of incense which has inherent sanctity and can be redeemed at the end of the year. Rav Chisda disagrees with Raba as he holds that incense does not have inherent sanctity until a later stage when it is brought into a sanctified vessel just before being offered on the altar. Raba proves his position that it has inherent sanctity.  The Gemara then returns to Rav Chisda's original question of how can one redeem items with inherent sanctity. Raba answers that the court stipulates at the beginning of the year that any animals not needed will be only sanctified for their value. Abaye raises a difficulty from other communal offerings that cannot be redeemed if lost and replaced and then found. However, Raba answers that the stipulation is for typical, not atypical cases. Why, then, can the red heifer be redeemed in certain circumstances? The Gemara concludes that a stipulation is made because of its high value.  Abaye raises a further difficulty from our Mishna, as Rabbi Shimon answers a question about whether animals designated for one sacrifice that are leftover can be used for another with a particular answer instead of answering that the court stipulated such, as Raba would have said. Raba answers that Rabbi Shimon doesn't agree with the rabbis that the court can stipulate. Rabbi Yochanan and Raba's approach is based only on the rabbis' position.   

Rabbi Shimon bar Yochai is a singular phenomenon throughout the generations.There is no other gravesite or yahrzeit of an individual that draws the masses as Rashbi, Meron, and Lag BaOmer do. Compare this to Rashbi's teachers and colleagues: few visit the grave of the great sage of the generation during the time of the Beis Hamikash's destruction, Rabban Yochanan ben Zakkai. Not everyone visits the grave of the great Tanna Rabbi Akiva, Rabbi Shimon's own teacher. Yet the holy site in Meron is the second most visited religious destination in Israel—after the Kosel.What is the uniqueness of Rabbi Shimon bar Yochai?

Study Guide Shevuot 10 This week's learning is sponsored by Moshe Silver in loving memory of Rebbitzen Miriam Maxine Elkins who passed away on Yom haAtzmaut. "Her love of Torah, the Jewish people, and the land and State of Israel was unsurpassed. Her loving family - Rabbi Dov Pearetz Elkins and her children - bear the lasting imprint of the passion she brought to everything she did, as do all of us who loved her." This week's learning is sponsored by Vicky Harari in loving memory of her father Abraham Eckstein. "He had a smile that could light up the room. He taught me what I know about love. As a Holocaust survivor, he taught me gratitude and resilience something that I have been relying on more today than ever." The Gemara continues to extrapolate verses to explain the basis of the opinions of Rabbi Shimon, Rabbi Meir and Rabbi Shimon ben Yehuda in the name of Rabbi Shimon in the Mishna regarding which sacrifices do each of the communal sin offerings atone for. Ulla explains in the name of Rabbi Yochanan that the extra sheep left at the end of the year that were designated for the Tamid (daily) sacrifice, but were not needed, are redeemed and repurchased with money from that next year's funds. When Raba explained this halakha, Rav Chisda raised a difficulty - how can an item that is sanctified with kedushat haguf  be redeemed? Raba responds by bringing an example from the incense, which is sanctified and can be redeemed. However, this is rejected as the sanctity of the incense is kedushat damim, its value is sanctified, not kedushat haguf.

Study Guide Shevuot 10 This week's learning is sponsored by Moshe Silver in loving memory of Rebbitzen Miriam Maxine Elkins who passed away on Yom haAtzmaut. "Her love of Torah, the Jewish people, and the land and State of Israel was unsurpassed. Her loving family - Rabbi Dov Pearetz Elkins and her children - bear the lasting imprint of the passion she brought to everything she did, as do all of us who loved her." This week's learning is sponsored by Vicky Harari in loving memory of her father Abraham Eckstein. "He had a smile that could light up the room. He taught me what I know about love. As a Holocaust survivor, he taught me gratitude and resilience something that I have been relying on more today than ever." The Gemara continues to extrapolate verses to explain the basis of the opinions of Rabbi Shimon, Rabbi Meir and Rabbi Shimon ben Yehuda in the name of Rabbi Shimon in the Mishna regarding which sacrifices do each of the communal sin offerings atone for. Ulla explains in the name of Rabbi Yochanan that the extra sheep left at the end of the year that were designated for the Tamid (daily) sacrifice, but were not needed, are redeemed and repurchased with money from that next year's funds. When Raba explained this halakha, Rav Chisda raised a difficulty - how can an item that is sanctified with kedushat haguf  be redeemed? Raba responds by bringing an example from the incense, which is sanctified and can be redeemed. However, this is rejected as the sanctity of the incense is kedushat damim, its value is sanctified, not kedushat haguf.

Today's daf is dedicated in memory of my uncle, Richard Cohen, Naftali ben Yosef haKohen v'Henna who passed away this week. He was a man who loved and appreciated by every person and was loved and appreciated by everyone who met him. The goat sin offering whose blood is sprinkled in the kodesh kodashim on Yom Kippur atones for sins for one who knew they were impure, then forgot and went into the Temple or ate sacrificial items while impure and did not yet remember that they are impure. A braita explains from where this is derived. The different parts of the braita are analyzed. First, the braita suggested that perhaps it atones for the three most grievous sins - idolatry, murder and licentious behavior. The Gemara explains this suggestion - in what manner of performing these transgressions would one have thought this sacrifice could atone for? The first opinion in the braita, Rabbi Yehuda, is that entering the Temple/eating sacrificial items while impure is uniquely distinguished and therefore it is clear that is the one being atoned for by this special offering. The Gemara explains what the braita meant by 'uniquely distinguished' - as it has a sliding scale offering. Several other sacrifices are also uniquely distinguished, such as idol worship as one can only bring a sin offering of a female goat, a woman after childbirth, a leper, and a nazir who became impure who also can bring a sliding scale offering. Why are these not considered 'uniquely distinguished'? Rabbi Shimon derives this from the verse itself describing the offering, as it says "It atones for sanctified items from impurities." Why didn't Rabbi Yehuda accept that understanding - how does he understand the verse? Why doesn't this offering atone for all sins relating to impurity? Why is it only for a person who knew at first they were impure, then forgot, and does not have awareness of the sin? The braita explains that this atones for something not atoned by a sacrifice of an individual, as can be derived from the verse. What is being excluded by this derivation that isn't already obvious? Another derivation in the braita teaches why it specifically atones for a sin that can eventually be atoned for by an individual sin offering (when the person will realize that a sin was committed, and not for one where the person did not know before entering the Temple that one was impure, as that type can never be obligated to bring an individual offering. Why does this case need excluding, if it is already known that the latter is atoned for by the sin offering whose blood is sprinkled on the outer altar on Yom Kippur? If the offering does not completely atone for the sin, but simply provides atonement until such time that the sinner realizes their sin and brings an individual offering, what is the purpose of the temporary atonement? Rabbi Zeira and Rava each offer a suggested answer - either to atone for the sin in case the sinner dies before realizing their sin or to protect from suffering. If the type of sin atoned for by the outer sin offering is derived from the inner sin offering, why can't the inner one atone for both types of sins? Or why can't the outer one atone for both?  

Today's daf is dedicated in memory of my uncle, Richard Cohen, Naftali ben Yosef haKohen v'Henna who passed away this week. He was a man who loved and appreciated by every person and was loved and appreciated by everyone who met him. The goat sin offering whose blood is sprinkled in the kodesh kodashim on Yom Kippur atones for sins for one who knew they were impure, then forgot and went into the Temple or ate sacrificial items while impure and did not yet remember that they are impure. A braita explains from where this is derived. The different parts of the braita are analyzed. First, the braita suggested that perhaps it atones for the three most grievous sins - idolatry, murder and licentious behavior. The Gemara explains this suggestion - in what manner of performing these transgressions would one have thought this sacrifice could atone for? The first opinion in the braita, Rabbi Yehuda, is that entering the Temple/eating sacrificial items while impure is uniquely distinguished and therefore it is clear that is the one being atoned for by this special offering. The Gemara explains what the braita meant by 'uniquely distinguished' - as it has a sliding scale offering. Several other sacrifices are also uniquely distinguished, such as idol worship as one can only bring a sin offering of a female goat, a woman after childbirth, a leper, and a nazir who became impure who also can bring a sliding scale offering. Why are these not considered 'uniquely distinguished'? Rabbi Shimon derives this from the verse itself describing the offering, as it says "It atones for sanctified items from impurities." Why didn't Rabbi Yehuda accept that understanding - how does he understand the verse? Why doesn't this offering atone for all sins relating to impurity? Why is it only for a person who knew at first they were impure, then forgot, and does not have awareness of the sin? The braita explains that this atones for something not atoned by a sacrifice of an individual, as can be derived from the verse. What is being excluded by this derivation that isn't already obvious? Another derivation in the braita teaches why it specifically atones for a sin that can eventually be atoned for by an individual sin offering (when the person will realize that a sin was committed, and not for one where the person did not know before entering the Temple that one was impure, as that type can never be obligated to bring an individual offering. Why does this case need excluding, if it is already known that the latter is atoned for by the sin offering whose blood is sprinkled on the outer altar on Yom Kippur? If the offering does not completely atone for the sin, but simply provides atonement until such time that the sinner realizes their sin and brings an individual offering, what is the purpose of the temporary atonement? Rabbi Zeira and Rava each offer a suggested answer - either to atone for the sin in case the sinner dies before realizing their sin or to protect from suffering. If the type of sin atoned for by the outer sin offering is derived from the inner sin offering, why can't the inner one atone for both types of sins? Or why can't the outer one atone for both?  

A new - and long - mishnah: Those who violate their oaths need to bring a sacrifice for not following through on their commitment (2 such cases). But is that only with regard to the future (with the past, another 2 are added)? Likewise, 2 that are 4 with regard to the oaths of the kohanim. Plus, 2 that are 4 in carrying from on domain to another (that is, from private to public; and then public to private is added to make 4). Plus, the various stages of lack of awareness while on is transgressing -- which can have impact on the person's sin-offerings. With various opinions represented in the mishnah (including that of Rabbi Shimon and Rabbi Meir - regarding the cases of the lack of awareness).

Pray for a child like Rabbi Shimon

Rav holds that if even the poor person's tithe wasn't separated, the produce is considered tevel and one who eats it receives lashes. The tannaitic opinion of Rabbi Yosi supports this. Rav Yosef explains that this is a tannaitic debate, as seen in a disagreement between Rabbi Eliezer and the rabbis. However, Abaye rejects Rav Yosef's explanation of the debate and claims it could be based on a different issue. The rabbis and Rabbi Shimon disagree in the Mishna regarding the requisite amount that one must eat of untithed produce to receive lashes - is it any amount or an olive-bulk? Rabbi Shimon, who holds it is any amount, questions the rabbis from the prohibition to eat an ant, for which one receives lashes even for eating just one. The rabbis counter by explaining that an ant is a complete creature and therefore has significance. But Rabbi Shimon responds that a complete grain of wheat also has significance. Rav Bivi and Rabbi Yirmia disagree about what Reish Lakish held about this debate - is it only about a grain of wheat or even about flour, as the flour is ground and not a complete grain and perhaps it loses its significance? Other sins are listed regarding sins concerning the Temple for which one would get lashes. The opinion in the Mishna matches Rabbi Akiva's opinion, which was also his student Rabbi Shimon's opinion, as can be found in a braita. Rabbi Shimon's derivation in the braita is questioned and rejected.

The braita brought on Makkot 17 with Rabbi Shimon's position is amended, as the original version was rejected. Rava ruled that a non-kohen who ate from a burnt offering before the blood was sprinkled transgressed five different transgressions. The Gemara questions why there aren't more than five transgressions, and suggests four more that could have been mentioned. They explain why each one was not in rava's list. Rav Gidel quoted a halakha in the name of Rav that a kohen that ate from a guilt or sin offering before the blood was sprinkled would receive lashes. After raising a difficulty on this statement, they emend his words to be referring to a non-kohen andhe does not receive lashes for eating guilt or sin offering before the blood was sprinkled.  Rabbi Elazar, and then Rabbi Yochanan are quoted as having said that placing the bikkurim is critical to the fulfillment of the mitzva, but reading the text is not. A contradiction is raised on each of them from other statements they made. However, they are resolved.

A new mishnah! Bikkurim - first fruits - and other special offerings where one who eats incorrectly and gets lashes. NOTE CLARIFICATION TO THE AUDIO: The issue of lashes upon eating the Bikkurim is specifically in the case that a kohen ate the offerings before the person who brought them recited the verses (two separate people (which wasn't clear, in listening to the recording). Plus other prohibited foods - like a korban Pesach, if it were left over night. Plus, the case of the mother bird and one who didn't send her away. Also, a discussion about whose opinion is represented in the mishnah -- Rabbi Akiva or Rabbi Shimon? With a deep dive into Rabbi Shimon's approach (via a very long baraita). Specifically with regard to eating specific foods outside of Jerusalem (what happens with Maaser Sheni, and the limitations on who can eat from it, for example).

Rav holds that if even the poor person's tithe wasn't separated, the produce is considered tevel and one who eats it receives lashes. The tannaitic opinion of Rabbi Yosi supports this. Rav Yosef explains that this is a tannaitic debate, as seen in a disagreement between Rabbi Eliezer and the rabbis. However, Abaye rejects Rav Yosef's explanation of the debate and claims it could be based on a different issue. The rabbis and Rabbi Shimon disagree in the Mishna regarding the requisite amount that one must eat of untithed produce to receive lashes - is it any amount or an olive-bulk? Rabbi Shimon, who holds it is any amount, questions the rabbis from the prohibition to eat an ant, for which one receives lashes even for eating just one. The rabbis counter by explaining that an ant is a complete creature and therefore has significance. But Rabbi Shimon responds that a complete grain of wheat also has significance. Rav Bivi and Rabbi Yirmia disagree about what Reish Lakish held about this debate - is it only about a grain of wheat or even about flour, as the flour is ground and not a complete grain and perhaps it loses its significance? Other sins are listed regarding sins concerning the Temple for which one would get lashes. The opinion in the Mishna matches Rabbi Akiva's opinion, which was also his student Rabbi Shimon's opinion, as can be found in a braita. Rabbi Shimon's derivation in the braita is questioned and rejected.

The braita brought on Makkot 17 with Rabbi Shimon's position is amended, as the original version was rejected. Rava ruled that a non-kohen who ate from a burnt offering before the blood was sprinkled transgressed five different transgressions. The Gemara questions why there aren't more than five transgressions, and suggests four more that could have been mentioned. They explain why each one was not in rava's list. Rav Gidel quoted a halakha in the name of Rav that a kohen that ate from a guilt or sin offering before the blood was sprinkled would receive lashes. After raising a difficulty on this statement, they emend his words to be referring to a non-kohen andhe does not receive lashes for eating guilt or sin offering before the blood was sprinkled.  Rabbi Elazar, and then Rabbi Yochanan are quoted as having said that placing the bikkurim is critical to the fulfillment of the mitzva, but reading the text is not. A contradiction is raised on each of them from other statements they made. However, they are resolved.

Good Shabbos Mevarachim Chodesh Iyar, Weekly Office Learning BH Thu, Apr 24 Summary from Otter.ai • 4:05 PM • 30 min plus • Weekly Learning Introduction and Purpose 0:05 • Focus on Kisurei Hachaim and Modern Relevance 1:18 • Yom HaShoah and Its Significance 3:30 • Counting the Omer and Halachot 6:01 • Customs and Practices During the Omer 8:55 • The Role of the Tannaim and Amoraim 9:10 • The Impact of Historical Events on Modern Practices 24:01 • Respecting Different Customs and Practices 29:21 • The Role of Reminders and Tools 29:35 • Conclusion and Final Thoughts 29:5 Cover Pic The Kaliver Rebbe Ztl who survived the Shoa and rebuilt Yiddishkeit in the holy land & beyond with all the United Souls - https://eligoldsmith.substack.com/ Itamar Asked - ChatGPT 4 Great questions! Let's go through each historical event and tie them to both their Jewish (Hebrew) and general (Gregorian) calendar context:

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

" בניסן נגאלו ובניסן עתידין להיגאל "—just as our ancestors were redeemed in Nissan, so too will we be redeemed in Nissan. As we enter this glorious month, our hopes are higher than ever for the coming of Mashiach. We have been learning about the days of Mashiach in the Daf Yomi, and we see events unfolding in the world at large. It is up to us to do our part. Chazal teach us that our forefathers were redeemed from Mitzrayim in the merit of their emunah, and we, too, will be redeemed through our emunah. But what kind of emunah do we need? When the women brought their copper mirrors as donations for the Mishkan, Moshe Rabbenu initially did not want to accept them. However, Hashem told him that these mirrors were more precious to Him than anything else—more beloved than the menorah, which represents Torah, more than the mizbe'ach, which represents tefillah, and more than the shulchan, which represents tzedakah. What was so special about these mirrors? The men in Mitzrayim were suffering terribly. They had lost their will to continue, feeling that all their labor was in vain. The women used these mirrors to beautify themselves and encourage their husbands, giving them the strength to carry on. They reassured them, reminding them that there was a future—that Hashem runs the world. Their chizuk empowered their husbands to persevere and fulfill Hashem's will, even under the most trying conditions. The Tikkunei Zohar describes how Rabbi Shimon bar Yochai, when looking into the future, saw the generation before Mashiach and lamented, " ווי מאן דיזדמן בהאי זמנא "—Woe to those who will live in that time. Yet, he also said, " זכאה מאן דמשתכח בההוא זמנא וקיים בהימנותא "—Fortunate are those who will be in that time and hold strong in their emunah. Our Rabbis have told us that we are living in the עקבתא דמשיחא , the final generation before Mashiach. We are the very ones that the Zohar was speaking about. One might ask: throughout history, our people have endured immense suffering—the Holocaust and many other persecutions. By contrast, today, baruch Hashem , we live with religious freedom. Why, then, did the Zohar express such concern for this generation? A great rabbi once explained that while, as a nation, we may have it good, if we examine individual households, we will find so many struggling with personal challenges. The pain people carry is often hidden. Just the other week, in a single day, I was approached by eight different individuals seeking chizuk. One had just been told that his wife might lose her pregnancy. Another had suddenly and tragically lost her husband. One had been diagnosed with a terminal illness. Another was at risk of going to jail. One had a sick child, another was struggling with business problems, and yet another was facing shalom bayit issues. Late that night, as I was leaving shul, a husband and wife approached me. The woman began to speak about her daughter, who was having an extremely difficult time with shidduchim. At first, I expected the conversation to be like the others I had that day. But then she surprised me. She wasn't downcast at all. She told me that, eight years ago, she started a nightly emunah conference in the zechut of her daughter finding a shidduch. Today, over 400 women participate. And through it, she has gained an unshakable emunah—like a pillar of fire. She is so grateful to Hashem for all He gives her each day. She goes to other people's weddings with complete joy, celebrating without a trace of jealousy. Her emunah is contagious. Wherever she goes, she uplifts others, infusing them with strength and faith. This is exactly what the Zohar meant: Fortunate are those who live in this time and have emunah. Today, so many struggle with personal darkness. But those who find a way to rise above it and praise Hashem, despite their hardships, shine the brightest. In previous generations, our ancestors were like burning torches, illuminating the world with their Torah and mitzvot—but they lived in broad daylight. In contrast, we may be but small flames, yet we are burning in the thickest darkness. Though we may not reach the Torah and mitzvah observance of previous generations, we have an extraordinary opportunity. We can shine with our emunah, something so precious to Hashem. May Hashem strengthen our emunah and grant us the merit to greet Mashiach in this great month of Nissan. Amen.

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

This month's learning is sponsored by Linda and Jay Marcus in honor of the recent birth of their granddaughter; and the anniversaries and birthdays of their children and grandchildren during Nissan. "בניסן נגאלו ובניסן עתידין להיגאל. May we merit to see the גאולה שלמה במהרה בימינו." Today's daf is sponsored by Lisa Kolodny in honor of Nancy Kolodny's birthday! "So happy you are spending more time in Israel this year, spreading your light, your wisdom and your love to all those around you."  There is a debate about whether Menashe received a portion in the World-to-Come. Rabbi Yochanan brings three drashot in the name of Rabbi Shimon bar Yochai, each relating to different kings of the Judean kingdom, highlighting how far God goes to allow repentance. He also brought another drasha relating to the disgrace of the Sanhedrin at the time of the Babylonian exile. Rav Chisda says in the name of Rabbi Yirmia bar Abba three statements - one relating to the bad actions of some of the Judean kings, one relating to types of people who are not worthy of receiving the Divine Presence, and one explaining the verses in Tehillim 91:11-13 about evil not coming upon a person. Why is the letter ayin in 'reshaim' suspended above the other letters in the verse in Iyov 38:15? A braita explains that Menashe, Achav, and Yeravam all learned Torah, highlighting that their sins were worse, as they clearly understood the Torah and sinned nevertheless, with full intent. Other braitot suggest that other kings lost their portion in the World-to-Come. Descriptions are brought about some of the bad kings and how their action led to the destruction of the Beit Hamikdash.

What happens when Moses, the great prophet, asks to see the face of God and is denied? Join us as we unravel the intriguing narratives from the Talmud where contrasting interpretations by Rabbi Yeshua ben Korchah and Rabbi Shmuel Bar Nachmani shed light on a pivotal moment in Moses' journey. Discover how a single choice at the burning bush led to Moses' spiritual reward, and why adhering to kosher laws is more accessible than ever, with everyday products surprising us with their kosher certifications.Have you ever wondered about the legacy of Abraham and the astonishing fulfillment of promises made to Moses? We explore an extraordinary Talmudic discussion revealing the astonishing growth of Moses' lineage, thanks to the method of Gezeras Shaveh. This episode also brings to life the mystical teachings of Rabbi Shimon ben Yochai, illustrating how his time in isolation became a powerful testament to spiritual development. We also acknowledge Abraham's pioneering role in establishing the morning prayer and delve into the origins of idolatry from the perspective of the Rambam.Gratitude often gets overshadowed by our daily routines, but what if appreciating everyday blessings could transform our lives? Reflect with me on the luxuries we frequently overlook—from the simplicity of strawberries to the technology connecting us with loved ones across the globe. Through personal anecdotes and Talmudic wisdom, this episode emphasizes the profound impact of gratitude on our well-being. _____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on March 21, 2025, in Houston, Texas.Released as Podcast on March 28, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer 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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Berachos, #Talmudic, #Moses, #Ascent, #Legacy, #Abraham, #Idolatry, #Gratitude, #EverydayBlessings, #PesachSeder, #Haggadah ★ Support this podcast ★

What happens when Moses, the great prophet, asks to see the face of God and is denied? Join us as we unravel the intriguing narratives from the Talmud where contrasting interpretations by Rabbi Yeshua ben Korchah and Rabbi Shmuel Bar Nachmani shed light on a pivotal moment in Moses' journey. Discover how a single choice at the burning bush led to Moses' spiritual reward, and why adhering to kosher laws is more accessible than ever, with everyday products surprising us with their kosher certifications.Have you ever wondered about the legacy of Abraham and the astonishing fulfillment of promises made to Moses? We explore an extraordinary Talmudic discussion revealing the astonishing growth of Moses' lineage, thanks to the method of Gezeras Shaveh. This episode also brings to life the mystical teachings of Rabbi Shimon ben Yochai, illustrating how his time in isolation became a powerful testament to spiritual development. We also acknowledge Abraham's pioneering role in establishing the morning prayer and delve into the origins of idolatry from the perspective of the Rambam.Gratitude often gets overshadowed by our daily routines, but what if appreciating everyday blessings could transform our lives? Reflect with me on the luxuries we frequently overlook—from the simplicity of strawberries to the technology connecting us with loved ones across the globe. Through personal anecdotes and Talmudic wisdom, this episode emphasizes the profound impact of gratitude on our well-being. _____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on March 21, 2025, in Houston, Texas.Released as Podcast on March 28, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer 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 https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Talmud, #Berachos, #Talmudic, #Moses, #Ascent, #Legacy, #Abraham, #Idolatry, #Gratitude, #EverydayBlessings, #PesachSeder, #Haggadah ★ Support this podcast ★

Today's daf is sponsored by Hillel Gray in loving memory of Raizel Shoshana bat Rachel Perel on her shloshim. "She loved reading, teaching others to read, and Jewish education."  Today's daf is sponsored by Abby Flamholz in honor of her daughter in law Sigal’s hebrew birthday. "She continues to be a constant inspiration to me and especially to her daughters and husband. Happy birthday Sigal!"  The sages extensively discuss various signs, both auspicious and ominous, that are believed to herald the coming of the Messiah. Rabbi Yochanan explained the Messiah will arrive during an era that is either entirely virtuous or completely corrupt. This binary perspective highlights the spiritual extremes that might precipitate messianic redemption. The prophetic texts contain seemingly contradictory verses, such as "It will come in its time, I will hurry it." Rabbi Yehoshua ben Levi resolves this apparent contradiction by explaining that the timing of the Messiah's arrival depends on the generation's spiritual merit. If the generation proves worthy, God will accelerate the redemption; if not, it will unfold according to the predetermined time. Why is the Messiah depicted as arriving on a donkey rather than a more noble animal like a horse? In an aggadic story, Rabbi Yehoshua ben Levi encounters Eliyahu at the entrance to Rabbi Shimon bar Yochai's cave. He seeks answers about whether he will enter the world-to-come and the timing of the Messiah's arrival. Eliyahu directs him to the entrance of Rome, instructing him to seek out and directly ask the Messiah. In a parallel account, Rabbi Yosi ben Kisma's students similarly inquire about the anticipated redemption. Some rabbis acknowledge the inevitability of the Messiah's arrival but express trepidation about witnessing this momentous event. They fear that their personal sins might cause them to be consumed in the "chevlei mashiach" - the birth pangs of the messianic era. While they recognize that good deeds and Torah study offer spiritual protection, they remain acutely aware that sin can precipitate divine judgment. Intriguingly, the Messiah's name itself becomes a matter of interpretive tradition. In each beit midrash they named the future redeemer with a name that resonated with their own teacher's name.  

Study Guide Sanhedrin 90 Today's daf is sponsored by Rachel Savin in loving memory of her father, Shalom ben Shmuel, on his third yahrzeit. Rabbi Shimon and the rabbis disagree about the death penalty for a prophet who tries to sway the people to worship idols. Rav Chisda and Rav Hamnuna disagree about whether their debate extends to a prophet who tries to sway the people to uproot a different commandment entirely or is it limited to idol worship only. A braita relating to this issue is quoted and Abaye explains it according to Rav Chisda, and Rava explains it according to Rav Hamnuna. Two approaches are brought to explain why the Torah specifically brought a verse about a prophet who uses signs to show he is telling the truth and then tells the people to worship idols. Is it because idol worshippers have the power to make signs, or is there a concern that a true prophet may turn bad and try to sway people to worship idols after having shown signs as a true prophet? The eleventh chapter of Sanhedrin begins with a list of who has a part in the world-to-come and who does not. The first topic the Gemara delves into is the resurrection of the dead, as one who does not believe in that does not have a part in the world-to-come. What is the source for the resurrection of the dead in the Torah? Several debates are brought between gentiles or heretics who argued with the rabbis about belief in the resurrection of the dead and the proofs of the rabbis.

Today's daf is sponsored by Amy Goldstein in loving memory of her mother, Carolyn Barnett-Goldstein on her sixth yahrzeit. "Mom - I miss your knowledge of music, art, and literature. You were gone way too soon."  Further conditions are brought under which the rebellious elder can get killed. Only the High Court in the Temple is allowed to execute the rebellious elder. There is a debate about how his death is publicized - is his death delayed until the next holiday and killed while everyone is in Jerusalem or is he killed immediately and the court sends letters to all the communities? A false prophet, who tells of a prophecy that he either did not hear or was told to someone else, and one who prophesizes in the name of an idol receive the death penalty of strangulation. Three other cases regarding false prophets are subject to death by the hands of God - one who suppresses a prophecy, one who does not listen to the instructions of a prophet, and a prophet who doesn't listen to their own prophecy. The Gemara brings examples from the Tanach for each of these six categories. A difficulty is raised against one who doesn't listen to the words of a prophet - how does the person know that the prophet is a real prophet? The answer is that this would only be true in a case where the person was already proven to be a true prophet. The Gemara brings examples of situations where it was clear that they needed to listen, such as Yitzchak at the akeida, as Avraham was already proven to be a true prophet. Also, Eliyahu at Mount Carmel was trusted already when he told the prophets of Baal to bring sacrifices outside the Temple. The Gemara digresses to the akeida story and brings two explanations to the verse introducing the section "And it was after these matters that God tested Avraham." The first explanation relates it to the celebration of Yitzchak's weaning and introduces the Satan character from Job as pushing God to test Avraham. The second explanation connects it to the circumcision of Yishmael and Yitzchak and to sibling rivalry. Rabbi Shimon and the rabbis disagree about which penalty is given to a prophet who tries to sway the people to worship idols and a person who sways an entire city to worship idols.