Podcasts about rabbi yehoshua

Our learning today is dedicated in honor of the State of Israel celebrating 77 years of independence. We continue to pray for the safe and speedy return of our hostages, for the safety of our soldiers, and for a refuah shleima for all the injured soldiers.  We also dedicate our learning to the speedy extinguishing of the terrible fires blazing in Israel and to the safety of the firefighters.  How were the lashes administered? Why? What situations would provide enough embarrassment for the one getting the lashes that even if some of the lashes were given or in some cases, even if none were yet administered, one would already have fulfilled receiving the punishment? Why was the whip made from a calf and a donkey? Rabbi Chanina ben Gamliel holds that one who is obligated to receive karet and then receives lashes for that sin, the lashes atone for the sin and the person will no longer receive karet. According to Rabbi Yochanan, the rabbis disagreed with Rabbi Chanina. Rav Ada proves this from a Mishna in Megilla. However, Rav Nachman and Rav Ashi reject the proof, each in a different way. The Mishna brings various statements regarding the value of observing mitzvot. When Rav Ada bar Ahava ruled like Rabbi Chanina ben Gamliel, Rav Yosef asked rhetorically if he had gone up to the heavens and seen that those who received lashes did not receive karet? Abaye responded that Rabbi Chanina derived it from a verse, just as in a statement of Rabbi Yehoshua ben Levi that there are three things the rabbis did that the heavens approved of - the obligation to read Megillat Esther, greeting a friend using the name of God, and bringing the tithes to the Temple to be distributed. Rabbi Elazar said that there are three instances where the Divine Spirit appeared in a court to intervene - with Yehuda, Shmuel, and Shlomo, as can be proven from verses in the Tanach. Rava rejects the proof from the verses, but says this was learned by a tradition. 

Our learning today is dedicated in honor of the State of Israel celebrating 77 years of independence. We continue to pray for the safe and speedy return of our hostages, for the safety of our soldiers, and for a refuah shleima for all the injured soldiers.  We also dedicate our learning to the speedy extinguishing of the terrible fires blazing in Israel and to the safety of the firefighters.  How were the lashes administered? Why? What situations would provide enough embarrassment for the one getting the lashes that even if some of the lashes were given or in some cases, even if none were yet administered, one would already have fulfilled receiving the punishment? Why was the whip made from a calf and a donkey? Rabbi Chanina ben Gamliel holds that one who is obligated to receive karet and then receives lashes for that sin, the lashes atone for the sin and the person will no longer receive karet. According to Rabbi Yochanan, the rabbis disagreed with Rabbi Chanina. Rav Ada proves this from a Mishna in Megilla. However, Rav Nachman and Rav Ashi reject the proof, each in a different way. The Mishna brings various statements regarding the value of observing mitzvot. When Rav Ada bar Ahava ruled like Rabbi Chanina ben Gamliel, Rav Yosef asked rhetorically if he had gone up to the heavens and seen that those who received lashes did not receive karet? Abaye responded that Rabbi Chanina derived it from a verse, just as in a statement of Rabbi Yehoshua ben Levi that there are three things the rabbis did that the heavens approved of - the obligation to read Megillat Esther, greeting a friend using the name of God, and bringing the tithes to the Temple to be distributed. Rabbi Elazar said that there are three instances where the Divine Spirit appeared in a court to intervene - with Yehuda, Shmuel, and Shlomo, as can be proven from verses in the Tanach. Rava rejects the proof from the verses, but says this was learned by a tradition. 

Raban Gamliel and Rabbi Yehoshua buying meat for the wedding of R' Gamliel's son.Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/xmyanrlqg5dn3gyhgqh5.pdf

At times, people incorrectly depict Chazal as being petty or small-minded—and they often cite stories from the Gemara that seem to support this perspective. One such Gemara is Brachos 27b which depicts Rabban Gamliel (the Nasi) putting Rabbi Yehoshua in place for arguing with him, the other Rabbanan demoting Rabban Gamliel for this mistreatment, and the ensuing events (like Rabbi Elazar ben Azaria miraculously growing a massive beard overnight). This pair of episodes analyzes this story in light of the fact these were great men.

At times, people incorrectly depict Chazal as being petty or small-minded—and they often cite stories from the Gemara that seem to support this perspective. One such Gemara is Brachos 27b which depicts Rabban Gamliel (the Nasi) putting Rabbi Yehoshua in place for arguing with him, the other Rabbanan demoting Rabban Gamliel for this mistreatment, and the ensuing events (like Rabbi Elazar ben Azaria miraculously growing a massive beard overnight). This pair of episodes analyzes this story in light of the fact these were great men.

Nachum Segal presents great Jewish music, the latest news from Israel, Morning Chizuk with Rabbi Dovid Goldwasser and interviews with Rav Judah Mischel about his new haggadah, Jay Buchsbaum about great kosher wines for Pesach and Rabbi Yehoshua Fass about Aliyah, Pesach and more.

Can I drink beer and Scotch on Pesach? Don't get your hopes up just yet, but Rabbi Yehoshua Domosh, a trained Kashrus professional, takes us through some fascinating halachic analysis (Responsa of Rivash, no. 255) about why distilled alcoholic beverages might not be so bad afterall - and also why an innocuous, unflavored seltzer may indeed have some potential issues bubbling just under the surface....

MRC Pesach Yom Iyun 5785 - Rabbi Yehoshua Bienenfeld - Insights of Rav Soloveitchik on the Haggada by Shapell's Rabbeim

Why is this night different from all other nights? One reason is we eat matzah for the first time. Join Rabbi Yehoshua Geller as he explores Motzi Matzah, and why matzah -eating it, seeing it, talking about it, and more is such a significant part of Seder night.

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.  

Rabbi Yehoshua ben Levi - on the messiah, and when he will come, with regard to the people awaiting his arrival. Including Eliyahu (Elijah), of course. Also, the birthpangs of the messiah - how many sages want the messiah to come, but only after they themselves die, so they don't have to suffer through it. But won't the messianic era be worth it? And won't their Torah study and acts of kindness protect them? With parallels between the entrance to the land of Israel from the Exodus of Egypt, vs. the return after the Babylonian Exile.

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.  

When is the Messiah going to come? What kind of destruction/change of world order will precede the coming of the Messiah? There are several different descriptions of the signs to be expected. Some sages offered suggestions for what year to expect the Messiah. However, some hold that one cannot try to estimate when the Messiah will come. However, we are commanded to wait in hope for the Messiah's arrival, as is derived from Yeshayahu 30:18. From that same verse, it is derived that there are thirty-six righteous people in every generation who greet the Divine Presence. Other sources indicate other amounts of righteous people and these differences are reconciled. Rav holds that all the times the Messiah was supposed to come have now passed, and it is all dependent on the people repenting and doing good deeds. Shmuel holds that even without good deeds and repentance, eventually, the mourning will be so great that God will redeem the people. Their debate is similar to a tannaitic debate between Rabbi Eliezer and Rabbi Yehoshua. They each bring verses in the Torah to prove their side of the argument - will the repentance come from the people or will God force it upon them when God decides it is time?

When is the Messiah going to come? What kind of destruction/change of world order will precede the coming of the Messiah? There are several different descriptions of the signs to be expected. Some sages offered suggestions for what year to expect the Messiah. However, some hold that one cannot try to estimate when the Messiah will come. However, we are commanded to wait in hope for the Messiah's arrival, as is derived from Yeshayahu 30:18. From that same verse, it is derived that there are thirty-six righteous people in every generation who greet the Divine Presence. Other sources indicate other amounts of righteous people and these differences are reconciled. Rav holds that all the times the Messiah was supposed to come have now passed, and it is all dependent on the people repenting and doing good deeds. Shmuel holds that even without good deeds and repentance, eventually, the mourning will be so great that God will redeem the people. Their debate is similar to a tannaitic debate between Rabbi Eliezer and Rabbi Yehoshua. They each bring verses in the Torah to prove their side of the argument - will the repentance come from the people or will God force it upon them when God decides it is time?

Guest Speaker - Rabbi Yehoshua Liff - The World of Gedolim: The Inside Scoop by Shapell's Rabbeim

Nachum Segal presents Elliot Weiselberg with the YLS Update, Rabbi Yehoshua Yeamans, Director of Development for the Consortium of Jewish Day Schools (COJDS), great Jewish music, the latest news from Israel and Morning Chizuk with Rabbi Dovid Goldwasser.

Today's daf is dedicated in memory of Shiri Bibas and in honor of the release of Tal Shoham, Omer Shem Tov, Omer Wenkert, and Eliya Cohen who returned to Israel after 505 days, and Avera Mengistu and Hisham Al-Sayed who returned after being held for a decade. Wishing them a refuah shleima and praying for the safe release of the rest of the hostages. The Mishna quoted Rabbi Akiva who said in the name of Rabbi Yehoshua that two people can gather cucumbers - one uses sorcery and will be liable, and the other who makes it look like they are gathered, but they are not really, is exempt. The Gemara brings the story of the death of Rabbi Eliezer ben Hyrcanus to question this, as in the context of that dramatic story, a different incident is recounted where Rabbi Eliezer shows Rabbi Akiva how using magic one can gather cucumbers. Upon his death, the rabbis wanted to see if Rabbi Eliezer ben Hyrkanus changed his mind and if they could repeal the ex-communication they had placed upon him. However, he was still strongly holding onto his position. But since the word "pure" (*tahara*) was on his lips as he died, they took it as a sign that they could repeal the ex-communication. A rebellious son, ben sorer u'moreh, can only be convicted if he has reached puberty and until he has significant hair growth by his genitals. Rav Yehuda in the name of Rav derives this from the verse in the Torah regarding a rebellious son that juxtaposes the words son and man. Rav Chisda learns a different drasha from that verse, that if the father of the child was a minor when the son was born, he cannot become a rebellious son. How can both be derived from the verse? Rabba disagrees with Rav Chisda as he holds that a minor is not capable of fathering a child.

Today's daf is dedicated in memory of Shiri Bibas and in honor of the release of Tal Shoham, Omer Shem Tov, Omer Wenkert, and Eliya Cohen who returned to Israel after 505 days, and Avera Mengistu and Hisham Al-Sayed who returned after being held for a decade. Wishing them a refuah shleima and praying for the safe release of the rest of the hostages. The Mishna quoted Rabbi Akiva who said in the name of Rabbi Yehoshua that two people can gather cucumbers - one uses sorcery and will be liable, and the other who makes it look like they are gathered, but they are not really, is exempt. The Gemara brings the story of the death of Rabbi Eliezer ben Hyrcanus to question this, as in the context of that dramatic story, a different incident is recounted where Rabbi Eliezer shows Rabbi Akiva how using magic one can gather cucumbers. Upon his death, the rabbis wanted to see if Rabbi Eliezer ben Hyrkanus changed his mind and if they could repeal the ex-communication they had placed upon him. However, he was still strongly holding onto his position. But since the word "pure" (*tahara*) was on his lips as he died, they took it as a sign that they could repeal the ex-communication. A rebellious son, ben sorer u'moreh, can only be convicted if he has reached puberty and until he has significant hair growth by his genitals. Rav Yehuda in the name of Rav derives this from the verse in the Torah regarding a rebellious son that juxtaposes the words son and man. Rav Chisda learns a different drasha from that verse, that if the father of the child was a minor when the son was born, he cannot become a rebellious son. How can both be derived from the verse? Rabba disagrees with Rav Chisda as he holds that a minor is not capable of fathering a child.

Rosh Beis HaMedrash at Hasmonean, London

88 years old…he waited, davened and never lost hope. And then he finally held the baby in his arms. This is the incredible true story of Rav and Rebbetzin Zvi Kushelevsky, whose emunah electrified and inspired the Torah world. The story of how faith and prayer can bring miracles. And, of course, the story of little Eliyahu, the baby he waited for all his life. Told in part by Rebbetzin Kushelevsky herself, Miracle Baby is more than an uplifting story with a “happy ending.” It's a source of chizuk and inspiration for all of us, a guide to finding strength in tefillah and trust in Hashem's plan.

Today's daf is sponsored by Cheryl & Avi Savitsky and family in loving memory of Cheryl's father, Dr. Steven F. Stein, Shimon Feivish Ben Yirsroel Yitzchak haKohen, on his 41st yahrzeit. "His simchat hachayim was palpable to anyone who met him and that is something we strive to emulate each and every day."  Today's daf is sponsored by Suri Davis in loving memory of Suri's father, haRav Reuvain ben Chaim. "He loved learning Torah and particularly the daf. May his neshama have an aliyah." Today's daf is sponsored by Rachel and Oren Seliger in loving memory of Allen Kronisch, Avner Yosef ben Zelta Priva v'Yehuda Aryeh on his 35th yahrzeit. "He made the decision to be a chozer b'tshuva and in turn his children and grandchildren are following in his footsteps. Both of his children learn the daf. He is missed." The court in Nehardea established that for monetary cases, witness testimony is admissible even when witnesses disagree about details like the currency's color during their detailed questioning (bedikot). Initially, this ruling was attributed to Rabbi Yehoshua ben Karcha's view, which accepts testimony from two witnesses who observed an event separately. However, this explanation was later rejected. Instead, Nehardea's ruling was aligned with Rabbi Shimon ben Elazar's interpretation of Beit Hillel: when one witness testifies to a loan of one hundred zuz and another to two hundred zuz, the debtor must pay one hundred zuz, since both witnesses agree on at least this amount. The rabbis and Rabban Shimon ben Gamliel disagree about deadlines for submitting new evidence in two distinct cases. The accepted law follows the rabbis' opinion in one instance and Rabban Shimon ben Gamliel's view in the other. When a loan document is held by a third party, there is a question about whether that person can credibly testify that the loan was repaid. Rav Nachman made a ruling in such a case, but the Gemara presents two different versions: in one, he trusted the woman holding the document; in the other, he did not. Each version includes Rava raising an objection to Rav Nachman's decision. Rav Dimi brings Rabbi Yochanan's ruling on the dispute between the rabbis and Rabban Shimon ben Gamliel. However, since his ruling was unclear, the Rav Shmuel brings a different version of Rabbi Yochanan to clarify his position. Regarding whether one party can compel the other to have their case heard in a larger court in another city, the answer varies depending on which side makes the request.

Today's daf is sponsored by Cheryl & Avi Savitsky and family in loving memory of Cheryl's father, Dr. Steven F. Stein, Shimon Feivish Ben Yirsroel Yitzchak haKohen, on his 41st yahrzeit. "His simchat hachayim was palpable to anyone who met him and that is something we strive to emulate each and every day."  Today's daf is sponsored by Suri Davis in loving memory of Suri's father, haRav Reuvain ben Chaim. "He loved learning Torah and particularly the daf. May his neshama have an aliyah." Today's daf is sponsored by Rachel and Oren Seliger in loving memory of Allen Kronisch, Avner Yosef ben Zelta Priva v'Yehuda Aryeh on his 35th yahrzeit. "He made the decision to be a chozer b'tshuva and in turn his children and grandchildren are following in his footsteps. Both of his children learn the daf. He is missed." The court in Nehardea established that for monetary cases, witness testimony is admissible even when witnesses disagree about details like the currency's color during their detailed questioning (bedikot). Initially, this ruling was attributed to Rabbi Yehoshua ben Karcha's view, which accepts testimony from two witnesses who observed an event separately. However, this explanation was later rejected. Instead, Nehardea's ruling was aligned with Rabbi Shimon ben Elazar's interpretation of Beit Hillel: when one witness testifies to a loan of one hundred zuz and another to two hundred zuz, the debtor must pay one hundred zuz, since both witnesses agree on at least this amount. The rabbis and Rabban Shimon ben Gamliel disagree about deadlines for submitting new evidence in two distinct cases. The accepted law follows the rabbis' opinion in one instance and Rabban Shimon ben Gamliel's view in the other. When a loan document is held by a third party, there is a question about whether that person can credibly testify that the loan was repaid. Rav Nachman made a ruling in such a case, but the Gemara presents two different versions: in one, he trusted the woman holding the document; in the other, he did not. Each version includes Rava raising an objection to Rav Nachman's decision. Rav Dimi brings Rabbi Yochanan's ruling on the dispute between the rabbis and Rabban Shimon ben Gamliel. However, since his ruling was unclear, the Rav Shmuel brings a different version of Rabbi Yochanan to clarify his position. Regarding whether one party can compel the other to have their case heard in a larger court in another city, the answer varies depending on which side makes the request.

When one who borrowed money admitted that he did so - in less formal circumstances than a court, for example, where the claim is that he has set the money aside because he owes it to so-and-so -- that isn't a legal admission. The Gemara provides a general principle when such an admission would count. Also, we follow Rabbi Yehoshua ben Karcha or an admission with regard to land, but not for movable property. [Who's Who? Rabbi Yehoshua ben Karcha] His opinion is also applied for first-born animals which have been blemished and therefore incur a monetary loss. And signs of physical maturity. That is, testimony from 2 witnesses can be combined. But what is the question here, and how was it implemented?

What if embracing humility could be as powerful as offering all the sacrifices in the temple? Join us as we journey through the profound teachings of Tractate Sotah, drawing on the wisdom of Hezekiah, Rabbi Yochanan, and Rabbi Yehoshua ben Levi. Together, we explore the transformative power of humility and empathy in our spiritual lives, unraveling the spiritual significance behind Hebrew words like "Adam" and "Basar." Through these insights, we confront common misconceptions about divine punishment, instead urging a compassionate response to suffering.Our discussion continues by highlighting the undeniable rewards of living with a humble heart. By examining the teachings of the Gemara, we reflect on the spiritual completeness and divine favor that humility brings. Rabbi Yehoshua ben Levi illustrates how true humility is cherished by God, likening it to offering every sacrifice. We also delve into the historical journey from idolatry to monotheism, tracing back to Abraham and reflecting on the dangers of misguided worship. Through these narratives, we stress the importance of recognizing our achievements as blessings from Hashem and maintaining a direct connection with the divine.Finally, we explore the essence and impact of idolatry within Jewish tradition, encouraging listeners to nurture a profound connection with Hashem through prayer, actions, and conscious thought. By sharing personal insights and historical lessons, we caution against the allure of intermediaries and modern-day idolatries like money. As we prepare for Shabbos, the episode serves as a powerful reminder of our privilege and responsibility in cultivating faith and unity, envisioning a world where Hashem's presence is universally acknowledged. Join us for this enlightening conversation that promises to inspire and deepen your spiritual practice._____________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 Episode (#69) of the Thinking Talmudist Podcast is dedicated in honor of Ron Kardos.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 10, 2025, in Houston, Texas.Released as Podcast on January 14, 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, #Humility, #Prayer, #JewishTeachings, #TractateSotah, #Hezekiah, #RabbiYochanan, #DivineAttributes, #Kindness, #Patience, #SpiritualPractices, #Heart, #Empathy, #Compassion, #DivinePunishment, #Torah, #Idolatry, #Hashem, #Intermediaries, #FalseProphets, #Language, #Respect, #ReligiousDiscourse, #Rambam, #Enosh, #FalseProphets, #DivinePresence, #Shabbos, #Faith, #Consciousness ★ Support this podcast ★

What if embracing humility could be as powerful as offering all the sacrifices in the temple? Join us as we journey through the profound teachings of Tractate Sotah, drawing on the wisdom of Hezekiah, Rabbi Yochanan, and Rabbi Yehoshua ben Levi. Together, we explore the transformative power of humility and empathy in our spiritual lives, unraveling the spiritual significance behind Hebrew words like "Adam" and "Basar." Through these insights, we confront common misconceptions about divine punishment, instead urging a compassionate response to suffering.Our discussion continues by highlighting the undeniable rewards of living with a humble heart. By examining the teachings of the Gemara, we reflect on the spiritual completeness and divine favor that humility brings. Rabbi Yehoshua ben Levi illustrates how true humility is cherished by God, likening it to offering every sacrifice. We also delve into the historical journey from idolatry to monotheism, tracing back to Abraham and reflecting on the dangers of misguided worship. Through these narratives, we stress the importance of recognizing our achievements as blessings from Hashem and maintaining a direct connection with the divine.Finally, we explore the essence and impact of idolatry within Jewish tradition, encouraging listeners to nurture a profound connection with Hashem through prayer, actions, and conscious thought. By sharing personal insights and historical lessons, we caution against the allure of intermediaries and modern-day idolatries like money. As we prepare for Shabbos, the episode serves as a powerful reminder of our privilege and responsibility in cultivating faith and unity, envisioning a world where Hashem's presence is universally acknowledged. Join us for this enlightening conversation that promises to inspire and deepen your spiritual practice._____________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 Episode (#70) of the Thinking Talmudist Podcast is dedicated in honor of Ron Kardos.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 10, 2025, in Houston, Texas.Released as Podcast on January 14, 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, #Humility, #Prayer, #JewishTeachings, #TractateSotah, #Hezekiah, #RabbiYochanan, #DivineAttributes, #Kindness, #Patience, #SpiritualPractices, #Heart, #Empathy, #Compassion, #DivinePunishment, #Torah, #Idolatry, #Hashem, #Intermediaries, #FalseProphets, #Language, #Respect, #ReligiousDiscourse, #Rambam, #Enosh, #FalseProphets, #DivinePresence, #Shabbos, #Faith, #Consciousness ★ Support this podcast ★

Today’s daf is sponsored by Judi Felber in loving memory of Yovel MorYosef and Yossi Cohen who were killed in a terror attack (ה טבת תשע"ט/ December 13, 2018) at Givat Assaf, on their 6th yahrzeit, and for the continued refuah shleima of her son, Netanel Ilan ben Shayna Tzipora, who was critically injured in the attack. Today's daf is sponsored by Aimee Kahan and Rabbi Joshua Waxman in loving memory of Alex Kahan, Eliyahu ben Shlomo ha-Kohen v'Aliza, on his first yahrzeit. "May his gentleness and wisdom continue to guide us all."  Today's daf is sponsored by Elaine Hochberg in honor of her husband, Arie, who continues to learn with her each day on the fifth anniversary of starting daf yomi.  A kohen gadol cannot perform yibum - why doesn't the positive commandment to fulfill yibum override the negative commandment to not marry a widow? Rabbis Meir and Yehuda disagree about whether a kohen gadol can escort a close relative's dead body until the city limits (at a distance) or is he not allowed to escort the body at all. This debate centers on a verse in the Torah, "And he shall not leave the Temple." How can this verse be explained according to both positions? When the kohen gadol would go to comfort mourners in a shura (line meant to comfort mourners), where would he stand and where was everyone else positioned? What about when a shura was created to comfort the kohen gadol? How does a shura work? Originally the people walked in a line and the mourners stood in one place. Later it was changed to be the reverse due to a fight that ensued between people who each wanted to walk first. In Tzipori, Rabbi Yosi reinstated the original custom. He also instituted that a mother should never walk in the marketplace with her child behind her, as a child was once kidnapped from behind her and when she went and screamed for the child, someone showed her where the kidnappers were and she was raped. A third takana of Rabbi Yosi was that women should always talk when going to the bathroom in an outhouse so that a man who may approach will know she is there and will not accidentally be secluded with her (yichud). Rabbi Yoshiya ruled that to have a shura, there is a minimum requirement of ten people, in addition to the mourners. Rav Yosef narrows the law in the Mishna that a king cannot be a judge or be judged to the Israelite kings, not from the Davidic dynasty, as kings from the Davidic dynasty were commanded to judge. This law limiting other kings from being judged was created as a reaction to a story where Shimon ben Shatach demanded that King Yannai (his brother-in-law) appear in court regarding one of his slaves who had murdered someone. Yannai challenged Shimon's decision to judge him and beseeched the other judges to side with him. When they did not get up to defend Shimon's position, they were struck down by Gabriel (the angel) and killed. At that moment they realized the dangers of judging a king. If a king is not allowed to relinquish the honor due to him, how can Rabbi Yehuda permit a king to do yibum? For the sake of a mitzva, this can be overridden. The student of Rabbi Yosi asked him how David was able to marry two sisters, Meirav and Michal? Rabbi Yosi answered that he married Michal after Meirav had died. Rabbi Yehoshua ben Korcha brings a different answer - the betrothal to Meriav was never effective. The details of the story and how to explain certain complicated verses are explained according to both commentaries. One who raises someone else's children, those children are considered their own. This is proved by several verses in the Tanach. 

Today’s daf is sponsored by Judi Felber in loving memory of Yovel MorYosef and Yossi Cohen who were killed in a terror attack (ה טבת תשע"ט/ December 13, 2018) at Givat Assaf, on their 6th yahrzeit, and for the continued refuah shleima of her son, Netanel Ilan ben Shayna Tzipora, who was critically injured in the attack. Today's daf is sponsored by Aimee Kahan and Rabbi Joshua Waxman in loving memory of Alex Kahan, Eliyahu ben Shlomo ha-Kohen v'Aliza, on his first yahrzeit. "May his gentleness and wisdom continue to guide us all."  Today's daf is sponsored by Elaine Hochberg in honor of her husband, Arie, who continues to learn with her each day on the fifth anniversary of starting daf yomi.  A kohen gadol cannot perform yibum - why doesn't the positive commandment to fulfill yibum override the negative commandment to not marry a widow? Rabbis Meir and Yehuda disagree about whether a kohen gadol can escort a close relative's dead body until the city limits (at a distance) or is he not allowed to escort the body at all. This debate centers on a verse in the Torah, "And he shall not leave the Temple." How can this verse be explained according to both positions? When the kohen gadol would go to comfort mourners in a shura (line meant to comfort mourners), where would he stand and where was everyone else positioned? What about when a shura was created to comfort the kohen gadol? How does a shura work? Originally the people walked in a line and the mourners stood in one place. Later it was changed to be the reverse due to a fight that ensued between people who each wanted to walk first. In Tzipori, Rabbi Yosi reinstated the original custom. He also instituted that a mother should never walk in the marketplace with her child behind her, as a child was once kidnapped from behind her and when she went and screamed for the child, someone showed her where the kidnappers were and she was raped. A third takana of Rabbi Yosi was that women should always talk when going to the bathroom in an outhouse so that a man who may approach will know she is there and will not accidentally be secluded with her (yichud). Rabbi Yoshiya ruled that to have a shura, there is a minimum requirement of ten people, in addition to the mourners. Rav Yosef narrows the law in the Mishna that a king cannot be a judge or be judged to the Israelite kings, not from the Davidic dynasty, as kings from the Davidic dynasty were commanded to judge. This law limiting other kings from being judged was created as a reaction to a story where Shimon ben Shatach demanded that King Yannai (his brother-in-law) appear in court regarding one of his slaves who had murdered someone. Yannai challenged Shimon's decision to judge him and beseeched the other judges to side with him. When they did not get up to defend Shimon's position, they were struck down by Gabriel (the angel) and killed. At that moment they realized the dangers of judging a king. If a king is not allowed to relinquish the honor due to him, how can Rabbi Yehuda permit a king to do yibum? For the sake of a mitzva, this can be overridden. The student of Rabbi Yosi asked him how David was able to marry two sisters, Meirav and Michal? Rabbi Yosi answered that he married Michal after Meirav had died. Rabbi Yehoshua ben Korcha brings a different answer - the betrothal to Meriav was never effective. The details of the story and how to explain certain complicated verses are explained according to both commentaries. One who raises someone else's children, those children are considered their own. This is proved by several verses in the Tanach. 

Rabbi Yehoshua ben Hyrcanus taught: Job served the Holy One, Blessed be He, only out of love, as it is stated: “Though He will slay me, still I will trust in Him” (Job 13:15). Why is Iyov the ultimate lover of God, and why does he accuse his interlocutors as being "creators of lies, healers of idols" in their defence of the Almighty?

Due to the brave actions of Rabbi Yehuda ben Bava, who defied the Roman decree forbidding semicha (ordination), the tradition of rabbinic ordination continued. Rabbi Yehuda ben Bava was killed for this act, but not before he ordained Rabbi Meir, Rabbi Yehuda, Rabbi Shimon, Rabbi Yosi, and Rabbi Elazar ben Shamoa. Rav Avia added that Rabbi Nechemia was also ordained at this time. While the story appears to suggest that one person alone could perform ordination, this contradicts a braita requiring three judges. The Gemara resolves this contradiction by explaining that two others must have been present with Rabbi Yehuda ben Bava. Rabbi Yehoshua ben Levi ruled that rabbinic ordination cannot occur outside of Israel. The Gemara explores whether someone in Israel could ordain someone in Babylonia through written authorization or a messenger. The conclusion is that ordination requires the physical presence of both parties - the ordainer and the one being ordained must be together in person, as demonstrated by several stories of failed attempts at ordination on account of the distance. Rabbi Zeira initially hid to avoid ordination, believing it better to remain humble and avoid positions of power. However, upon hearing that one's sins are forgiven when rising to a position of authority, he agreed to be ordained. Regarding the egla arufa ceremony, Rabbi Shimon holds it requires three judges, while Rabbi Yehuda requires five. Rabbi Eliezer ben Yaakov presents a third position not mentioned in the Mishna - that the king and High Priest must also participate. Rav Yosef concludes that Rabbi Eliezer ben Yaakov requires the entire Great Sanhedrin to attend, supporting this with a tannatic source. While Abaye interprets this source differently, a braita is brought supporting Rav Yosef's reading. Maaser sheni whose value is unclear must be evaluated by three people. What Is meant by the term "whose value is unclear"? What kind of people can do the evaluation? The Mishna also states that evaluation of consecrated movable items requires three judges. This contradicts Rabbi Eliezer ben Yaakov's position requiring ten, which he derives from the word 'kohen' appearing ten times in Vayikra 27 in the section about consecrated items. The Gemara leaves unanswered the question of how the rabbis derive their requirement of three judges.

Due to the brave actions of Rabbi Yehuda ben Bava, who defied the Roman decree forbidding semicha (ordination), the tradition of rabbinic ordination continued. Rabbi Yehuda ben Bava was killed for this act, but not before he ordained Rabbi Meir, Rabbi Yehuda, Rabbi Shimon, Rabbi Yosi, and Rabbi Elazar ben Shamoa. Rav Avia added that Rabbi Nechemia was also ordained at this time. While the story appears to suggest that one person alone could perform ordination, this contradicts a braita requiring three judges. The Gemara resolves this contradiction by explaining that two others must have been present with Rabbi Yehuda ben Bava. Rabbi Yehoshua ben Levi ruled that rabbinic ordination cannot occur outside of Israel. The Gemara explores whether someone in Israel could ordain someone in Babylonia through written authorization or a messenger. The conclusion is that ordination requires the physical presence of both parties - the ordainer and the one being ordained must be together in person, as demonstrated by several stories of failed attempts at ordination on account of the distance. Rabbi Zeira initially hid to avoid ordination, believing it better to remain humble and avoid positions of power. However, upon hearing that one's sins are forgiven when rising to a position of authority, he agreed to be ordained. Regarding the egla arufa ceremony, Rabbi Shimon holds it requires three judges, while Rabbi Yehuda requires five. Rabbi Eliezer ben Yaakov presents a third position not mentioned in the Mishna - that the king and High Priest must also participate. Rav Yosef concludes that Rabbi Eliezer ben Yaakov requires the entire Great Sanhedrin to attend, supporting this with a tannatic source. While Abaye interprets this source differently, a braita is brought supporting Rav Yosef's reading. Maaser sheni whose value is unclear must be evaluated by three people. What Is meant by the term "whose value is unclear"? What kind of people can do the evaluation? The Mishna also states that evaluation of consecrated movable items requires three judges. This contradicts Rabbi Eliezer ben Yaakov's position requiring ten, which he derives from the word 'kohen' appearing ten times in Vayikra 27 in the section about consecrated items. The Gemara leaves unanswered the question of how the rabbis derive their requirement of three judges.

In this episode, Rabbi Yehoshua Duker delves into the fascinating world of the Terumas HaDeshen, a foundational work in the development of halacha. Written by Rabbi Yisrael Isserlin in the 15th century, this seminal text bridged the medieval and modern eras, addressing complex halachic queries. Rabbi Duker explores the question of whether the Terumas HaDeshen fabricated his own inquiries, provides an in-depth exposition of how the Terumas HaDeshen ruled in a case that pitted Torah study against parental concerns (responsum no. 40) and does a rapid fire round of teshuvos toward the end.  Rabbi Yehoshua Duker is a teacher and editor living in Ramat Beit Shemesh. He taught for many years in post-high school yeshivas for overseas students, and currently teaches in Yeshivat Neveh Shmuel in Efrat. He has edited many English sefarim in Halacha and Machshava, most prominently serving as the senior editor for the Koren Steinsaltz Talmud Bavli. 

This week's learning is sponsored by my parents, Paula and Robert Cohen, in loving memory of my grandmother, Sonja Waschitz, Sara bat Yitzchak z"l, on her third yahrzeit. My grandmother was always optimistic, despite the many challenges she endured, beginning with leaving her parents behind in Vienna to forge a new life in America at age 14 in 1939. She continues to serve as a role model for our entire family. Ameimar ruled that children not old enough to sell their inheritance could give it away as a gift. After being questioned by Rav Ashi, he explains the logic behind his ruling by differentiating between a sale and a gift. Rav Nachman brings in the name of Shmuel a list of cases where one must check if the person has signs of maturity to see if the action was valid. The Gemara analyzes why he brought each of the cases. The Mishna bring the opinion of Rabbi Elazar that one on one's deathbed cannot pass on possessions through words but must do an actual kinyan, act of acquisition. A debate between him and the rabbis regarding a few cases is brought - each one explains the cases in a way that supports their position. The Mishna explains a debate between Rabbi Eliezer and Rabbi Yehoshua regarding the differences between whether an act of acquisition is not needed only on Shabbat or is not needed at all. The logic of their positions matches the logic of their argument regarding the concept of zakhin l'adam shelo b'fanav as applying only for a minor or everyone else as well.

This week's learning is sponsored by my parents, Paula and Robert Cohen, in loving memory of my grandmother, Sonja Waschitz, Sara bat Yitzchak z"l, on her third yahrzeit. My grandmother was always optimistic, despite the many challenges she endured, beginning with leaving her parents behind in Vienna to forge a new life in America at age 14 in 1939. She continues to serve as a role model for our entire family. Ameimar ruled that children not old enough to sell their inheritance could give it away as a gift. After being questioned by Rav Ashi, he explains the logic behind his ruling by differentiating between a sale and a gift. Rav Nachman brings in the name of Shmuel a list of cases where one must check if the person has signs of maturity to see if the action was valid. The Gemara analyzes why he brought each of the cases. The Mishna bring the opinion of Rabbi Elazar that one on one's deathbed cannot pass on possessions through words but must do an actual kinyan, act of acquisition. A debate between him and the rabbis regarding a few cases is brought - each one explains the cases in a way that supports their position. The Mishna explains a debate between Rabbi Eliezer and Rabbi Yehoshua regarding the differences between whether an act of acquisition is not needed only on Shabbat or is not needed at all. The logic of their positions matches the logic of their argument regarding the concept of zakhin l'adam shelo b'fanav as applying only for a minor or everyone else as well.

Rabbi Yehoshua Kalish zt"l EY hespedim in Hespedim by Rabbi Daniel Kalish

Rabbi Yochanan quotes an opinion of Rabbi Shimon bar Yochai saying if one dies without sons, it is a sign of God's wrath. Rabbi Yochanan himself and Rabbi Yehoshua ben Levi disagree about whether it is the lack of a son or lack of a student that is a sign that one is not truly God-fearing. Who held which position? On what basis can that be concluded? Three statements of Rabbi Pinchas ben Hama are quoted - the first relates to the importance of fathers leaving male children to follow in their ways. Rami bar Hama has some questions regarding cases of inheritance when there are no sons, daughters, or father. Does it go to the grandfather or the uncle? If the two heirs left are the grandfather and the brother of the deceased, who comes first? His questions derive from the last line in the Mishna, "the father comes before all those who come from him." Does it mean all his descendants or only before his own children, but not his grandchildren? Rava thought the answers to his questions were clear - the grandfather comes before any of his descendants.

Rabbi Yochanan quotes an opinion of Rabbi Shimon bar Yochai saying if one dies without sons, it is a sign of God's wrath. Rabbi Yochanan himself and Rabbi Yehoshua ben Levi disagree about whether it is the lack of a son or lack of a student that is a sign that one is not truly God-fearing. Who held which position? On what basis can that be concluded? Three statements of Rabbi Pinchas ben Hama are quoted - the first relates to the importance of fathers leaving male children to follow in their ways. Rami bar Hama has some questions regarding cases of inheritance when there are no sons, daughters, or father. Does it go to the grandfather or the uncle? If the two heirs left are the grandfather and the brother of the deceased, who comes first? His questions derive from the last line in the Mishna, "the father comes before all those who come from him." Does it mean all his descendants or only before his own children, but not his grandchildren? Rava thought the answers to his questions were clear - the grandfather comes before any of his descendants.

If someone buys a burial cave or hires someone to build them a burial cave, what are the minimum measurements assumed and how many burial spots should there be? The rabbis and Rabbi Shimon each have different answers to these questions. Rabbi Shimon held that each cave holds thirteen spaces for bodies, of them one was to the right of the entranceway and one to the left. Where exactly were those two graves? Several explanations are suggested, and some of them are rejected. According to the last explanation, they overlapped with other graves but were placed deeper into the ground. A proof that bodies were buried below other graves is brought from Rabbi Shimon’s opinion that there were four caves around each courtyard, as that would clearly lead to overlapping graves. However, Rav Huna son of Rabbi Yehoshua attempts to reject this proof by suggesting the graves were set up on an angle like branches of a palm tree and did not overlap. But the Gemara rejects Rav Huna’s rejection as it could not work out mathematically. Rav Shisha brings an alternative explanation for the extra two graves by the entrance – they did not overlap at all with the others as they were made for stillborn babies and were therefore shorter. 

If someone buys a burial cave or hires someone to build them a burial cave, what are the minimum measurements assumed and how many burial spots should there be? The rabbis and Rabbi Shimon each have different answers to these questions. Rabbi Shimon held that each cave holds thirteen spaces for bodies, of them one was to the right of the entranceway and one to the left. Where exactly were those two graves? Several explanations are suggested, and some of them are rejected. According to the last explanation, they overlapped with other graves but were placed deeper into the ground. A proof that bodies were buried below other graves is brought from Rabbi Shimon’s opinion that there were four caves around each courtyard, as that would clearly lead to overlapping graves. However, Rav Huna son of Rabbi Yehoshua attempts to reject this proof by suggesting the graves were set up on an angle like branches of a palm tree and did not overlap. But the Gemara rejects Rav Huna’s rejection as it could not work out mathematically. Rav Shisha brings an alternative explanation for the extra two graves by the entrance – they did not overlap at all with the others as they were made for stillborn babies and were therefore shorter. 

Unlock the profound teachings of humility and the omnipresence of God with us on this enriching episode of the Thinking Talmudist Podcast. Discover how humility can bring you closer to the Divine Presence and the importance of avoiding secret sins as we explore tractate Kiddushin, page 31a. Learn from Rabbi Yehoshua ben Levi's wise words on the dangers of arrogance and Rav Huna's lifelong practice of wearing a yarmulke to symbolize his reverence for God. Our discussion reveals how our relationship with God mirrors our relationship with our spouse and emphasizes the value of asking questions in the pursuit of truth.Balance is key in life, particularly when it comes to mourning and empathy. We delve into Jewish mourning practices that transition from intense grief to a balanced state, teaching us to honor our losses while continuing to live healthily. The conversation extends to the mitzvah of honoring parents through the story of Dama Ben Nesina, who prioritized his father's sleep over financial gain, highlighting the deep significance of this mitzvah. Learn how to integrate acts of remembrance and mitzvahs into daily routines without compromising well-being.Truth and authenticity are cornerstones of Jewish tradition. Every version of a story is meticulously recorded in the Talmud, underscoring the importance of "emes" (truth). Through personal anecdotes and the story of Dama bin Nesina, we emphasize the spiritual and material rewards of good deeds. Conclude with insights into the personalized nature of honoring parents and the multitude of mitzvah opportunities available. This episode encourages listeners to embrace these moments for spiritual growth and fulfillment, ending with a heartfelt blessing for success and a magnificent Shabbos._____________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 Episode (60) of the Thinking Talmudist Podcast is dedicated to Isaac & Sophia Mirwis!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded in the Torchwood Center in the Levin Family Studio to a live audience on September 13, 2024, in Houston, Texas.Released as Podcast on September 30, 2024_____________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! ★ Support this podcast ★

Unlock the profound teachings of humility and the omnipresence of God with us on this enriching episode of the Thinking Talmudist Podcast. Discover how humility can bring you closer to the Divine Presence and the importance of avoiding secret sins as we explore tractate Kiddushin, page 31a. Learn from Rabbi Yehoshua ben Levi's wise words on the dangers of arrogance and Rav Huna's lifelong practice of wearing a yarmulke to symbolize his reverence for God. Our discussion reveals how our relationship with God mirrors our relationship with our spouse and emphasizes the value of asking questions in the pursuit of truth.Balance is key in life, particularly when it comes to mourning and empathy. We delve into Jewish mourning practices that transition from intense grief to a balanced state, teaching us to honor our losses while continuing to live healthily. The conversation extends to the mitzvah of honoring parents through the story of Dama Ben Nesina, who prioritized his father's sleep over financial gain, highlighting the deep significance of this mitzvah. Learn how to integrate acts of remembrance and mitzvahs into daily routines without compromising well-being.Truth and authenticity are cornerstones of Jewish tradition. Every version of a story is meticulously recorded in the Talmud, underscoring the importance of "emes" (truth). Through personal anecdotes and the story of Dama bin Nesina, we emphasize the spiritual and material rewards of good deeds. Conclude with insights into the personalized nature of honoring parents and the multitude of mitzvah opportunities available. This episode encourages listeners to embrace these moments for spiritual growth and fulfillment, ending with a heartfelt blessing for success and a magnificent Shabbos._____________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 Episode (60) of the Thinking Talmudist Podcast is dedicated to Isaac & Sophia Mirwis!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded in the Torchwood Center in the Levin Family Studio to a live audience on September 13, 2024, in Houston, Texas.Released as Podcast on September 30, 2024_____________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! ★ Support this podcast ★

We Learnfrom the Fruit of the Earth to Reinvent Ourselves in the Month of Elul so thatWe Will Be New Creatures at Rosh HaShanah Based onShvilei Pinchas – Rav Pinchas Friedman I canstart with the story Can aperson be reborn? Lastnight Chantelle took me along to an Emunah Dinner. I say Chantelle took mebecause if she didn't make me come out, I wouldn't. She lights the fire. Herfriends Liz Gindea and Fran Hirmes have been very involved with and generouslysupportive of the organization for years. Emunah funds a number of children'shomes in Israel, along with schools, an arts college, daycare services andthese days many mental health programs. My son in law, Daniel's brother Michaelthrough his organization Kol HaNearim also works with these children'shomes. Chantelleand all of my kids have volunteered and worked in some of these homes over theyears especially with Yehuda Kohen of Bet Elazraki. At thedinner, a young lady spoke and shared her very moving story. She grewup in the north of Israel in no mans land. Her mother did nothing and herfather raised goats. She was one of ten siblings. They had no rules, nodiscipline, no money, sometimes no food and ran amok. The kids sometimes foughtand often got in trouble. When shewas ten, social services showed up. After investigating, they took some of heryounger siblings to be raised outside the house. She convinced them that sheshould stay. But her situation went from bad to worse and a few months laterthey came back and took her as well. She wasplaced into one of Emunah's homes and was angry with her situation and everyonearound her. She was angry that she had been taken from home. She was angry thather parents had not provided a real home. She was angry to be told when to wakeup and when to go to sleep. She was angry to be sent to school. She was angryto be pressed to do homework. She was angry that she was subject to structureand in her mind lost her freedom. She was depressed and alone in the world. Ateleven years old, she had reached rock bottom. Butwithin a few weeks, things started to change. The people at the Emunah homemade her feel loved and wanted. She made friends in the home and at school. Thesocial workers and teachers encouraged her and in a short time she began tosoar as a phoenix rising from the ashes. She wasencouraged to pursue drama studies and loved it. In 2013 she joined the armyand became a combat paramedic assisting injured soldiers and people in thefield, sometimes under fire. When she completed her army duty, she continuedher studies focusing on drama. She eventually went to work for channel 12 newsin Israel. She currently heads their social media team and pursues feel goodstories to help lift people. Emunahbecame her family. Her goal is to raise her own family and break the cycle. Her storywas very moving. Chantelle noted that she wished she could have her share herstory with our own community children in school. She would surely touch someand encourage others. Some might be lifted and others might consider assistingin the homes one summer. Perhaps we can get a video from Emunah and share that. There isa beautiful story told of Rav Levi Yitzchak of Berditchev, a renowned Hasidicmaster, who was known for his compassion and ability to find sparks of holinessin every soul. One day, a poor, troubled Jew came to him, feeling hopeless andconsumed by darkness. The rabbilistened attentively, then began to tell a story: 'In the summer, when thesun shines brightly, the grasshopper sings a beautiful song. But in the winter,when snow covers the earth, the grasshopper's song is silenced. Does this meanthe grasshopper has lost its ability to sing?' The manshook his head. 'Ofcourse not!' the rabbi exclaimed. 'The grasshopper's song is stillwithin, waiting to emerge when the seasons change.' The rabbilooked deeply into the man's eyes: 'Similarly, within you, there is aspark of divine light, a song waiting to be sung. Though darkness may surroundyou now, it's temporary, like winter's snow. Your task is to find that innerlight, nurture it, and let it shine forth.' The man'sface lit up with newfound hope. In thisseason of Elul, we hope to be born again. We canimagine ourselves as caterpillars, hoping to shed our cocoons and emerge asbutterflies. Sometimesthough we think that success is based on achieving perfection. But isthat really what Hashem demands or even wants from us. There isa story, I heard from Rabbi Joey Haber, of a man seeking perfection in his ownlife. His rabbiasks his profession He is anartist, Hisfavorite painting is of sunset. Histeacher suggests taking a picture of a sunset and that will be a perfectreproduction. theartist explains the painting has imperfections and thats what makes it special. Theteacher explains, same with us Angelsmay be perfect, but our imperfection makes us special. imperfectionsadd uniqueness and value, both in art and in life. Thisweek's parsha is Ki Tavo. Based onthe teaching of the Shvilei Pinchas, Rabbi Pinchas Friedman, I would like toshare with you a connection of our efforts in Elul and the mitzvah of“bikkurim,” bringing the first fruits, which we open the perasha with The SefatEmet quotes the Chiddushei HaRim, zy”a. Heexplains why the month designated for teshuvah is named Elul based on thepassuk (ibid. 100, 3 דְּע֗וּ כִּֽי־ ה֮ ה֤וּא אֱלֹ֫קים הֽוּא־עָ֭שָׂנוּ (ולא) [וְל֣וֹ]אֲנַ֑חְנוּ עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ If onelooks in the book of Tehilim the word Loh is spelled Lamed alef or No But inthe siddur when we read this psalm each morning as Paslm 100 Miszor LeDavid wechange the aleph to a vav —know thatHashem, He is G-d; it is He Who made us and we are His—His nation and the sheepof His pasture. Traditionteaches us that the word “v'lo” in this passuk is written as ' ולא ',with an “aleph”; yet, it is read as ולו' ', with a “vav.” With an“aleph,” the passuk suggests that we are unworthy and inadequate to be Hispeople; with a “vav,” it means that we merit being close to Him. Heexplains that in reality both the way “v'lo” is written and the way it is readcomplement each other and achieve the same goal. By recognizing our lowlystature and the fact that we have sinned and failed to serve Hashemadequately--' ולא אנחנו עמו ' (the way the passuk is written)—we aremotivated to draw closer to Hashem by means of sincere teshuvah and attain thestatus of-- ולו אנחנו עמו' ' (the way the passuk is read) again. Bothprocesses enable us to achieve the goal of being ' עמו ', HKB”H'speople. This is alluded to by the name אלו'ל ; it combines thetwo spellings of the word “lo”-- ל'א and ל'ו . This teaches us thatour goal during the month of Elul is to combine these two processes, to correctall of our wrongdoings by means of complete teshuvah and to regain the statusof ' .'עמו Lets turnto the Gemara (Makkot 24a): 'וכברהיה רבן גמליאל ורבי אלעזר בן עזריה ורבי יהושע ורבי עקיבא מהלכין בדרך...The first story tells about the Goyim. Then the gemara continues Now Iimagine these stories take place following the rebellion of Bar Kochba and theedicts of Hadrian Yimach Shemo שׁוּב פַּעַםאַחַת הָיוּ עוֹלִין לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַצּוֹפִים קָרְעוּבִּגְדֵיהֶם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַבַּיִת רָאוּ שׁוּעָל שֶׁיָּצָא מִבֵּיתקׇדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵן בּוֹכִין וְרַבִּי עֲקִיבָא מְצַחֵק. אָמְרוּלוֹ: מִפְּנֵי מָה אַתָּה מְצַחֵק? אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּלוֹ: מָקוֹם שֶׁכָּתוּב בּוֹ ״וְהַזָּר הַקָּרֵב יוּמָת״, וְעַכְשָׁיו שׁוּעָלִים הִלְּכוּבּוֹ, וְלֹא נִבְכֶּה?! אָמַר לָהֶן:לְכָךְ אֲנִי מְצַחֵק, דִּכְתִיב: ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּההַכֹּהֵן וְאֶת זְכַרְיָה בֶּן יְבֶרֶכְיָהוּ״ – וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶלזְכַרְיָה? אוּרִיָּה בְּמִקְדָּשׁ רִאשׁוֹן, וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי! אֶלָּא:תָּלָה הַכָּתוּב נְבוּאָתוֹ שֶׁל זְכַרְיָה בִּנְבוּאָתוֹ שֶׁל אוּרִיָּה. בְּאוּרִיָּהכְּתִיב ״לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ״, בִּזְכַרְיָה כְּתִיב ״עוֹדיֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם״. עַד שֶׁלֹּא נִתְקַיְּימָהנְבוּאָתוֹ שֶׁל אוּרִיָּה הָיִיתִי מִתְיָירֵא שֶׁלֹּא תִּתְקַיֵּים נְבוּאָתוֹ שֶׁלזְכַרְיָה, עַכְשָׁיו שֶׁנִּתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה – בְּיָדוּעַ שֶׁנְּבוּאָתוֹשֶׁל זְכַרְיָה מִתְקַיֶּימֶת. בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָא נִיחַמְתָּנוּ,עֲקִיבָא נִיחַמְתָּנוּ. Once,Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Yehoshua and Rabbi Akiva weretraveling on the road . . . When they reached Har HaTzofim, they tore theirgarments. When they came to Har HaBayis, they saw a fox emerging from KodeshHaKodashim, and they began to cry; however, Rabbi Akiva smiled. They said tohim, “Why are you smiling?” He responded to them, “Why are you crying?” Theyanswered him, “A place about which it is written (Bamidbar 1, 51): ‘Thenon-kohen who comes close shall be put to death,' and now (Eichah 5, 18) ‘foxesare walking about there,' should we not cry?” He saidto them, “This is why I am smiling . . . In the prophecy of Uriah, it iswritten (Michah 3, 12): ‘Therefore, because of you, Tziyon will be plowed likea field etc.' In the prophecy of Zechariah, it is written (Zechariah 8, 4):‘Old men and old women will yet sit in the streets of Yerushalayim.' As longas the nevuah of Uriah had not been fulfilled, I feared that the nevuah ofZechariah would not be fulfilled. Now, that the nevuah of Uriah has beenfulfilled, it is apparent that the nevuah of Zechariah will be fulfilled.” Theyresponded to him in these words, “Akiva, you have consoled us; Akiva, you haveconsoled us!” Itbehooves us to analyze Rabbi Akiva's reactions described above. Why did helaugh and smile upon seeing proof of Zechariah's nevuah related to the futuregeulah? Without a doubt, the other sages also believed wholeheartedly in theveracity of the prophecies concerning the future geulah. Nevertheless, whenconfronted with the extent of the churban—witnessing a fox exiting from theKodesh HaKodashim—they were overcome with grief and cried. So, what possessedRabbi Akiva to react so differently to the same disturbing sight? Additionally,why did he require seeing the fulfillment of Uriah's nevuah concerning theextent of the churban in order to substantiate that Zechariah's nevuahconcerning the geulah would be fulfilled? Toexplain the matter, the Maharal teaches us a basic principle. HKB”H created theworld such that there is always void and nullification prior to renewal.Furthermore, the degree of renewal relates to the degree of absence and divineconcealment. In other words, the greater the absence and void, the greater therenewal will be. TheMaharal asserts that HKB”H revealed this phenomenon to us at the beginning ofthe Torah (Bereishis 1, 1): 'בראשית ברא אלקים את השמיםואת הארץ, והארץ היתה תוהו ובוהו וחושך על פני תהום ורוח אלקיםמרחפת על פני המים, ויאמר אלקים יהי אור ויהי אור'. theMaharal interprets Rabbi Akiva's profound message. Uponseeing the fox emerge from the chamber of the Kodesh HaKodashim, he smiled. Hehad no doubt that the nevuah of Zechariah would come to pass—that old men andwomen would sit in the streets of Yerushalayim. However, he had no idea howgreat or grand the revival and renewal of Yerushalayim would be. The foxemerging from the Kodesh HaKodashim represented an extreme degree of “hesterpanim”—divine concealment. Therefore, he had cause to rejoice. For, heunderstood that the degree of churban and absence of the divine presencereflected on the commensurate greatness and glory of the renewal ofYerushalayim at the time of the geulah. InNetzach Yisrael (Chapter 30), the Maharal applies this incredible principle toexplain the galut in Mitzrayim that preceded Yisrael's entry into Eretz Yisraeland, for that matter, all the exiles that have preceded the future geulah. Theyall represent the void that precedes the new state of existence, like thedarkness of night that precedes the light of day. Therefore, HKB”H subjectedYisrael to the galut in Mitzrayim—which constituted a process ofnullification—prior to taking them into Eretz Yisrael. Thisexplains very nicely the following passuk related to the galuts in Mitzrayim(Shemos 1, 12): 'וכאשר יענו אותו כן ירבה וכן יפרוץ'—but as much as they afflict it, so it will increase and so it will burst forth. Here theTorah teaches us that the suffering and affliction in Mitzrayim constituted thevoid that gave rise to Yisrael's renewal and rebirth. After the exodus, theyreceived the Torah at Har Sinai and entered Eretz Yisrael. That demonstratesfor us magnificently how all of the galuyot constitute the absence and voidthat is destined to produce the incredible renewal of the future geulah. Its difficult to read this and not think of the Holocaust andthe miracles of 1948 and 1967 RabbiPinchas of Koretz—defines the state of nullification and void as ' אַיִן', which always precedes the state of renewal, referred to as '.'יֵשׁ.' Hecompares this concept to seeds of wheat or other fruit and vegetation that isplanted in the ground. Their growth only starts after the seed decays intoalmost nothingness -אַיִן'- '. Only then, from this state of nearnothingness, the seed begins to grow and sprout and renew itself. As he writes in Imrei Pinchas (Tishah B'Av 384): When grainis planted in the ground, it cannot grow unless it first decays and actuallybecomes nothing. In that void, remains a tremendous potential that can producean entire stalk. This is a type of metamorphosis. At the precise moment that itis virtually nothing, it immediately takes shape. There is a Hasidic story of a couple who come to their Rebbefor a blessing for a child. He asks for an exorbitant pidyon. They return,unable to raise it. He tells them that he can't help. They leave dejected andoutside his home they realize they can only turn to hashem. When the rebbehears that he calls them in and tells them they will be blessed with a child. We havelearned an important principle in the Mishnah (Avos 6, כלמה שברא הקב'ה בעולמו לא בראו אלא לכבודו' :( 11 '—everything that HKB”H created in His world, He created solely for His honor.That being the case, why did HKB”H create the world in such a way that nothingcan be renewed or revitalized without first undergoing a process of void andnullification? How does this enhance His honor? RabbiYisrael of Ruzhin, zy”a, explains regarding the following statement from DavidHaMelech (Tehillim 13, 2): 'עד אנה תסתיר את פניך ממני,עד אנה אשית עצות בנפשי' —how long will You hide Your countenance from me?How long will I continue to seek counsel within my own spirit? Heexplains that David HaMelech wished to teach us a vital lesson regarding ouremunah and trust in Hashem. When a Jew wants to receive salvation from Hashem,he must first understand that he is totally helpless on his own; his salvationdepends solely on Hashem. As long as he believes that he has a solution of hisown, his emunah and trust in Hashem are lacking. So, DavidHaMelech asks: How long will You continue to conceal Your presence from Me? Heanswers his own question: So long as I delude myself into thinking that I amcapable of resolving dilemmas with my own counsel and devices, the “hesterpanim”—divine concealment—will continue; however, as soon as I recognize withcertainty that I in fact lack any such wisdom or ability, the “hester panim”will cease, and Hashem's salvation will arrive instantaneously. Only whenI accept that I don't have all the answers Thus, it appears that this explains why HKB”H created theworld such that every renewal—situation of ' יש '–must be preceded bya state of void and nullification—situation of אין' '. It is becausesuch a difficult transformation causes man to understand that he does not havethe wisdom or resources to emerge from the darkness and void alone withoutHashem's assistance. As soon as he says to himself: “How long will I continueto seek counsel within my own spirit?”—he will succeed in emerging from thevoid to a state of renewal. In perekShirah Everythingin nature has a song And thesong sung by the wheat in Perek Shirah (Chapter 3): 'שיבולת חיטים אומרת שירהמעלות ממעמקים קראתיך ה'' —the stalk of wheat says (Tehillim 130, 1):“From the depths, I call to You, Hashem.” It isimportant to recognize that the term “lechem”—bread—encompasses all of man'sfood and nourishment. This is evident from the prayer of Yaakov Avinu(Bereishis 28, 20): 'ונתן לי לחם לאכול'—and He will give me bread to eat. Similarly, another passuk says (ibid. 47,12): 'ויכלכל יוסף את אביו ואת אחיו ואת כל בית אביו לחם לפי הטף'—Yosef provided his father and his brother and all of his father's householdwith food (“lechem”) according to the children. It is precisely for this reasonthat the berachah “hamotzi,” which is recited over bread, covers all the foodthat one consumes during a meal; it is because all other food is consideredsecondary to the bread. Weexplained above, that we learn from the growth of the wheat, from which breadis made, the vital principle that nothing can grow or be renewed without firstundergoing a stage of nullification—i.e. nullification of its current state.Therefore, only after the seeds of wheat decay and achieve a virtual state ofnothingness--' אין '—do they begin to grow and develop into a newentity. At that very moment, when they are in the ground and achieve the stateof » אין «, they pray to Hashem from the depths of the earth not to decaycompletely, to survive and grow into a new stalk of grain in the field above. We cannow appreciate and comprehend the song of the stalk of wheat. It recalls thechesed Hashem performed on its behalf whilst it was still deep in the ground ina state of decay. To express its gratitude to Hashem, it sings: 'שיר המעלותממעמקים קראתיך ה'' —thanking Hashem for hearing and responding to its pleafrom the depths of the earth. This iswhy David HaMelech instituted this psalm; so that we would join the stalk ofwheat in expressing gratitude to Hashem. For, we recognize all the kindness Heperforms on our behalf when we are in states of nothingness and helplessness.For instance, after every night of sleep, He returns our neshamos to usrevitalized. Itappears that we can suggest another reason that every situation of renewalrequires a prior state of nothingness. TheYosher Divrei Emet cites his Rav, the Maggid of Mezritsch, zy”a. He explainsthat this principle applies to spiritual matters as well. A person who wants torenew and revitalize his service of Hashem must first nullify his presentcircumstances—his ' יש '. This is accomplished by recognizing how farhe still has to go to serve Hashem properly. Through humility, submission andrecognition of his unworthiness, he will succeed in serving Hashem on a muchhigher level. Until he acknowledges his shortcomings in the service of Hashem,he will be unable to renew his spiritual self. We nowhave cause to rejoice! This illuminates for us the insight provided by theChiddushei HaRim, zy”a, concerning the name אלו'ל . As explained, itcombines the two spellings of the word “lo”-- ל'א and ל'ו . Thus, thename Elul reminds us that we must recognize that we have acted improperly andare not truly worthy of being Hashem's people--' .'ולא אנחנו עמו As aresult of this recognition and by mending our ways and attitudescorrespondingly, we will once again be deserving of the status of ' ולו אנחנועמו '. Let us explain this process in terms of our current discussion. Atthe end of the year, during the month of Elul, it is incumbent upon us to pushour personal reset buttons, so to speak. In order to create ourselves anewprior to Rosh HaShanah, we must nullify our old selves during the month ofElul. By recognizing that we are unworthy to be called His people--' ולא אנחנועמו '—we will succeed in transforming ourselves and taking on a newpersona in the new year consistent with the depiction--' .'ולו אנחנו עמו Followingthis glorious path, let us now address the opening pesukim of this week'sparsha discussing the mitzvah of bikkurim: “It will be when you enter the landthat Hashem, your G-d, gives you as an inheritance, and you take possession ofit, and dwell in it, that you shall take of the first of every fruit of theearth that you bring in from your land that Hashem, your G-d, gives you, andyou shall put it in a basket and go to the place that Hashem, your G-d, willchoose, to make His name rest there.” The KliYakar provides a rationale for this mitzvah. After conquering the new land,Yisrael were liable to become arrogant and attribute the conquest to their ownpowers and strategies. In particular, after working the land and growingvarious produce and fruit, they might think to themselves (Devarim 8, 17):' כוחי ועוצם ידי עשה לי את החיל הזה '—my strength and the might of myhand have generated this wealth for me. To eliminate this false belief, HKB”Hcommanded Yisrael to take the first of every fruit of the land, to take it upto the kohen in Yerushalayim and to recite an explicit expression of gratitudeto Hashem for giving us this land. This procedure was designed to fortify ouremunah in Hashem. Let usinterject a spicy tidbit. It is written (Tehillim 37, 11): וענוים יירשו ארץ''—the humble will inherit the earth. This passuk clearly implies that thequality of humility is propitious for inheriting Eretz Yisrael. For, we knowthat the kedushah of Eretz Yisrael is due to the presence of the Shechinah.This was especially true when the Beis HaMikdash was extant and operational. Asit is written (Shemos 25, 8): 'ועשו לי מקדש ושכנתי בתוכם' —they shallmake Me a sanctuary (Mikdash), so that I may dwell among them. Now, weknow that a prerequisite for the presence of the Shechinah is the midah ofhumility. In the words of the Gemara (Sotah 5a): 'לעולם ילמד אדם מדעת קונו,שהרי הקב'ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני' —a personshould always learn from the good sense of his Creator—for behold, when HKB”Hgave the Torah, He abandoned all the great mountains and hills and insteadrested His Shechinah on Har Sinai (a lowly, unimpressive mountain). Additionally,they taught (ibid.): 'כל אדם שיש בו גסות הרוח, אמר הקב'ה אין אני והוא יכולים לדורבעולם' —concerning any person who possesses a haughtiness of spirit, HKB”Hsays: I and he cannot dwell together in the world. Therefore, HKB”H commandedthat upon entering the land, Yisrael would bring the bikkurim “to the placethat Hashem, your G-d, will choose, to make His name rest there.” This wouldinculcate in them the knowledge that HKB”H only rests His name in Eretz Yisraelin the merit of the midah of humility. Asexplained, the mitzvah of bikkurim is designed to shatter the klipah of “mystrength and the might of my hand have generated this wealth for me.” We willnow endeavor to explain why HKB”H used this mitzvah to hint to us theimportance of the midah of humility; for, this is the vital lesson we aresupposed to learn from the first fruit if we want to enter the land, keep itand endure in it. וְהָיָה֙ כִּֽי־תָב֣וֹאאֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה אֱלֹקיךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּבָּֽהּ׃ וְלָקַחְתָּ֞מֵרֵאשִׁ֣ית ׀ כׇּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהֹוָ֧האֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ריִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃ “It willbe when you enter the land that Hashem, your G-d, gives you as an inheritance,and you take possession of it, and dwell in it, that you shall take of thefirst of every fruit of the earth that you bring in from your land that Hashem,your G-d, gives you, and you shall put it in a basket and go to the place thatHashem, your G-d, will choose, to make His name rest there.” HKB”Hinstructs Yisrael: 'ולקחת מראשית כל פרי האדמה אשר תביא מארצך' . Letus expound: ' ולקחת '—you must learn a vital lesson— “lekach”—fromthe “first” yield of “every fruit of the earth.” When those fruits were yetseeds deep in the earth; they could not grow or sprout until they decayed intoa state of virtual nothingness— ״אין״ . In similar fashion, if you wish toremain in EretzYisrael, you must constantly humble yourselves, which is a type ofnullification and expression of nothingness. You must acknowledge how far youare still from serving Hashem properly. Only then will you be able to startanew, serving Hashem properly in His royal palace in Eretz Yisrael. Let usadd a valuable detail. When Moshe Rabeinu sent the meraglim to survey the land,he said to them (Bamidbar 13, 20): והתחזקתם ולקחתם מפרי הארץ' '—youshall strengthen yourselves and take from the fruit of the land. According tothe Zohar hakadosh (Shelach 158a), the meraglim did not want to enter the land,because they perceived that they would not maintain their elite status asprinces and leaders in Eretz Yisrael. This motivated them to speak ill of EretzYisrael, so that they would maintain thestatus of princes that they held in the midbar. In other words, the meraglim'sfailure is attributable to the klipah of arrogance— “ga'avah”; they feared thatthey would lose their prominence. Thus, itseems that this is what Moshe was hinting to the meraglim: ' והתחזקתם'—fortify yourselves against the yetzer of “ga'avah” that instills in youthe fear of losing authority and control; ' ולקחתם '—learn a vitallesson (“lekach”); ' —'מפרי הארץ from the fruit whose seeds cannotgrow and produce within the depths of the earth until they decay and achieve astate of nothingness. You, too,must fortify yourselves by achieving a state of virtual nothingness by totallyrelinquishing your prominent status as princes. By doing so, you will achieveyour complete tikun in Olam HaZeh and rise higher and higher in the service ofHashem. We cannow suggest the following. After the original generation of the midbar alldied—who were influenced by the meraglim, failing to learn the lessonconcerning the midah of humility from the fruit of the land—Moshe announced totheir children who were about to enter the land: “It will be when you enter theland that Hashem, your G-d, gives you as an inheritance, and you takepossession of it, and dwell in it.” He waswarning them that if they intend to enter the land and to prosper and survivein it, and not to suffer the fate of their fathers, who were not allowed toenter the land: 'ולקחת מראשית כל פרי האדמה' —be sure to learn thislesson (“lekach”) from the first yields of the fruits of the land—in contrastto their fathers who neglected to heed Moshe's warning: 'והתחזקתם ולקחתם מפריהארץ' —fortify yourselves and take (learn a lesson) from the fruit of theland. Thelesson relates to the avodah of the month of אלו'ל , whose name is formedby the two spellings of the word “lo”-- ל'א and ל'ו . As wehave explained, it is incumbent upon us to achieve a state of nothingnessthrough the midah of humility; we must acknowledge that due to our behavior, weare the embodiment of ' ולא אנחנו עמו '—we do not truly deserve to beHis people. Yet, withthis acknowledgment, we are able to renew ourselves through total teshuvah andreclaim the status of ' ולו אנחנו עמו '. In this merit, we willfinally deserve to be redeemed from the trials and tribulations of galus; aswe've learned, galus is the void and nothingness that must precede theflourishing growth of the future geulah—swiftly, in our times! Amen.

הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old! https://www.sefaria.org/Lamentations.5.21 לְמִימֵ֨י אֲבֹֽתֵיכֶ֜ם סַרְתֶּ֤ם מֵֽחֻקַּי֙ וְלֹ֣א שְׁמַרְתֶּ֔ם שׁ֤וּבוּ אֵלַי֙ וְאָשׁ֣וּבָה אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֣ה צְבָא֑וֹת וַאֲמַרְתֶּ֖ם בַּמֶּ֥ה נָשֽׁוּב׃ From the very days of your ancestors you have turned away from My laws and have not observed them. Turn back to Me, and I will turn back to you—said GOD of Hosts. But you ask, “How shall we turn back?” https://www.sefaria.org/Malachi.3.7 וְאָמַרְתָּ֣ אֲלֵהֶ֗ם כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת שׁ֣וּבוּ אֵלַ֔י נְאֻ֖ם יְהֹוָ֣ה צְבָא֑וֹת וְאָשׁ֣וּב אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת׃ Say to them further:Thus said GOD of Hosts: Turn back to me—says GOD of Hosts—and I will turn back to you—said GOD of Hosts. https://www.sefaria.org/Zechariah.1.3 Midrash Eicha Raba “Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21).“Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.' He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).' Eikhah_Rabbah.5.21 . וְכַאֲשֶׁר יָשׁוּב הַמְקַצֵּר בָּהֶם בְּלִבּוֹ וּבִלְשׁוֹנוֹ וְיִשְׁתַּדֵּל לַעֲשׂוֹת אוֹתָם וְלֹא יִשְׁנֶה קִצּוּרוֹ בָּהֶם יִמְחֹל לוֹ הַבּוֹרֵא וְיִשְׁתַּוֶּה עִם הַצַּדִּיק אֲשֶׁר לֹא קִצֵּר בָּהֶם, וּבִכְמוֹ זֶה נֶאֱמַר הַשָּׁב מִן הַחֵטְא כְּמִי שֶׁלֹּא חָטָא וְאָמְרוּ רז״ל עָבַר עַל מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת וְעָשָׂה תְּשׁוּבָה אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁמּוֹחֲלִין לוֹ שֶׁנֶּאֱמַר (מלאכי ג) שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם. The explanation of the first case: That the lacking was in a positive commandment which does not carry the punishment of Karet (spiritual excision), such as tzitzit, lulav, sukka, or the like. When the person repents on them in his heart and in speech, and exerts himself to fulfill them, and does not repeat his neglect to do them, the Creator will forgive him, and he will be equal to the tzadik who never sinned in them. On such a penitent, it is said: 'one who repents from a sin is as if he never sinned', and our sages said of them: (Yoma 86a) 'one who transgressed a positive commandment which does not incur Karet (spiritual excision) and repented - he is forgiven right away, as written: 'return to Me and I will return to you' (Malachi 3:7)'. https://www.sefaria.org/Duties_of_the_Heart,_Seventh_Treatise_on_Repentance_8.2 Four motives in matter of repentance הָרִאשׁוֹן – הַשָּׁב מֵחֹזֶק הַכָּרָתוֹ אֶת אֱלֹהָיו. וְהוּא כְּמוֹ עֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו, וּכְשֶׁחוֹשֵׁב בַּטּוֹב אֲשֶׁר גְּמָלוֹ, שֶׁמֵּרְצוֹנוֹ מְבַקֵּשׁ מְחִילָה מִמֶּנּוּ. וּבְכָמוֹהוּ אָמַר הַכָּתוּב (ירמיהו ד א): ״אִם תָּשׁוּב יִשְׂרָאֵל נְאֻם יְיָ אֵלַי תָּשׁוּב״ – קֹדֶם בּוֹא הָעֹנֶשׁ. וְאוֹמֵר (מלאכי ג ז): ״שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם״. The first is when a man repents because he has come to recognize his God. And he is like a servant who flees from his master, but when he thinks of the good which his master has done to him, he returns to him of his own free will to seek forgiveness from him, and of such as him the Scripture says, 'If thou wilt return, O Israel, saith the Lord, yea return unto Me' (Jer. 4:1). And further, 'Return unto Me, and I will return unto you' (Malachi 3:7). https://www.sefaria.org/Orchot_Tzadikim.26.62 Natan Nachman Moshe Katz הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old! https://www.sefaria.org/Lamentations.5.21 Tisha B'Av at night: The scroll of Lamentations. It is the emotions of the prophet Jeremiah's soul and his dirge that he took up about the destruction of the holy city of Jerusalem and the Temple. And it is especially about the sin that Jerusalem and his people sinned, which is what caused that awful destruction to happen. And while glancing with eyes full of tears, he instructs and shows the path that leads to repentance and towards the revival of Israel, to renew our days as of old (alluding to Lamentations 5:21). https://www.sefaria.org/Horeb.666.33 Kedushat Levi “Take us back, Lord, to You, and let us return, renew our days of old” (Eicha 5:21). To be specific, what does “[days] of old” mean? And one could explain this by way of the midrash: “And now, O Israel, what does the ETERNAL your God demand of you? (Deut 10:12) and it says in the Midrash: “Now is nothing other than Teshuvah” (Bereshit Rabbah 21:6) and it is explained thus, because each person from Israel is obligated to believe with full faith that at every moment we receive life from the Creator, Blessed Be, as it is explained, “Every [thing that] breathes praises — every single breath phrases Yah, ” (Bereshit Rabbah 11, Psalms 150:6) — that in every moment, the living wants to leave a person, the Holy One Blessed Be, sends to [that person] in ever moment, new life. Because of this, for Teshuvah to be effective for each person, for at the moment that [person] does Teshuvah, that person believes that they are created with life anew and with this God, may God be Blessed, with God's enormous mercy, does not remind them of their earlier sins. But, if, God forbid, they do not believe this, God forbid, the Teshvuah is not effective. This is the explanation of the Midrash, “Now is nothing other than Teshuvah,” since that [person] believes that they are made with life anew, the Teshuvah is effective for them. This is the interpretation of the verse, “Take us back, Lord, to You, and let us return,” and how is “renew our days of old?” this is what it says in the Gemara (Sanhedrin 98) [Rabbi Yehoshua ben Levi encountered the Messiah and said] “When will the Master [Messiah] come?”...“Today, if you will listen to his voice” (Psalms 95:7). When you [act] according to this quality, each day [a person] will be made with life anew. https://www.sefaria.org/Kedushat_Levi,_Deuteronomy,_Megillat_Eicha.16 Avudraham And bring us back in complete repentance before You: is based on the verse, 'Bring us back, Adonai, to You, and let us come back; renew our days as of old.' (Lam. 5:21) In other words, if we begin to repent, You will help us to perform complete repentance before You. This is similar to the approach of the sages: 'If one comes to purity, they assist him.' לשונו. והיינו, כי ישראל שואלים שיפתח להם הקדוש ברוך הוא הרהורי תשובה, כענין הכרוז שמכריז שהם הרהורי תשובה הבאים, והקדוש ברוך הוא משיב כי צריך התשובה במעשה שיתחילו בה. https://www.sefaria.org/Reshit_Chokhmah,_Gate_of_Repentance_1.22

More of the dramatic, fantastical, fascinating passages. Rabbi Eliezer and Rabbi Yehoshua traveled by ship - and they see a great light in the sea, which opens up a discussion about the Leviathan. Likewise, another trip, this time with apparent magic happening to the meat from which they had cut out the sciatic nerve, and the apparent magic that happens on that spot even a year later. Also, a deep focus on the Leviathan, male and female, as well as its placement in this chapter of Bava Batra.

Today's daf is sponsored by Masha and Yisroel Rotman in loving memory of Masha's father, Solomon Maltz, Shlomo Emanuel ben Yaakov Yitzchok, on his 20th yahrzeit. “It was very important to Ta that his daughters receive a good Jewish education, and he respected Torah learning immensely. He would have been proud that I am learning the Daf Yomi.” Rava gives a third interpretation of why one can claim ownership over land one has been benefiting from for three years. After a few comments by Abaye, Rava modifies his answer, concluding that after three years, people are not careful to keep their documents. Therefore, if the owner did not protest within three years, the possessor can prove ownership. Rav Huna explains that the three years need to be consecutive. Difficulties are raised against Rav Huna, as well as qualifying statements. Two rabbis purchased a female slave together and she worked for each one on alternative years. When the original owner raised doubts regarding their ownership, Rava ruled that they did not create a chazaka as she only worked for each on alternative years. If one benefited from the produce from a field for three years, but not from a certain small piece of the property (size of a beit rova, for planting a quarter of a kav of seeds, or more), they do not have ownership rights to the small area. Rav Huna son of Rabbi Yehoshua limits this to a case where the land was suitable for planting, but Rav Bivi disagrees. There was a case where one tried to kick someone off the land, claiming he was the real owner. The possessor claimed he bought the land from the other and benefited from the produce for three years without the original owner protesting. The original owner explained that he had a legitimate reason why he had not protested and Rav Nachman ruled that the possessor had to prove that this was not the case. Rava disagreed based on the principle hamotzi m'chavero alav haraya, the burden of proof rests upon the claimant.

Why can courtyard residents prevent each other from turning their house into a store (first part of the Mishna) but not from loud noises of children, hammers, and a millstone (second part of the Mishna)? Abaye suggests that the second part of the Mishna refers to a different situation - residents of a different courtyard complaining about noise from a neighboring courtyard, but not their own. Rava rejects this suggestion and explains the second part of the Mishna as referring to creating a school in one's house to teach children Torah, as Rabbi Yehoshua ben Gamla established the importance of having schools in local communities. The Gemara discusses several issues regarding education - what type is the best type of teacher (more knowledge vs. patience to correct mistakes of the children), how many children should be in a class, the responsibility of the city to set up teachers, does one fire a less good teacher for one who is better, etc. Can one open a store in an alleyway of the same type of store as another member of the alleyway? On what does it depend?