Podcasts about rabbi yehuda

Siyum Masechet Horayot and Seder Nezikin is sponsored by the Tannenbaum family in loving memory of their beloved mother/grandmother Ruth Zemsky z"l, Raizel bat Chaya Kayla, on her 9th yahrzeit on 23rd of Elul. "Marking the completion of Nezikin, a seder that is focused on bein adam l’chavero- both in the building and healing of society, aptly reflects the life she lead. She was a paragon of sensitivity and taking care of "the other", often those unseen, in community, work and home. Her example continues to inspire us all. Yehi zichra baruch." A braita outlines the protocols for showing respect to the Nasi, the Av Beit Din, and the Chacham—each accorded honor in a distinct manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the Nasi) on a day when Rabbi Natan (Av Beit Din) and Rabbi Meir (the Chacham) were absent from the Beit Midrash. Feeling slighted, they conspired to remove Rabban Shimon from his position. However, their plan was overheard by Rabbi Yaakov ben Karshi and ultimately thwarted. Upon discovering their plot, Rabban Shimon expelled them from the Beit Midrash. In response, they began submitting challenging questions into the study hall. When the students inside couldn’t answer, they would send in the correct answers. Rabbi Yosi eventually intervened, arguing that it was absurd for Torah to remain outside while the students sat within. Rabban Shimon agreed to reinstate them—but imposed a penalty: the Torah they taught would no longer be attributed to them by name. Thus, Rabbi Meir’s teachings were transmitted as “acherim” (“others”), and Rabbi Natan’s as “yesh omrim” (“some say”). Later, they both dreamt that they should seek reconciliation with Rabban Shimon. Only Rabbi Natan acted on the dream. But Rabban Shimon ben Gamliel was not exactly willing to reconcile. A generation later, Rabbi Yehuda HaNasi was teaching his son, Rabbi Shimon, a teaching of Rabbi Meir, referring to it as “acherim omrim.” When his son asked why he didn’t cite Rabbi Meir directly, Rabbi Yehuda explained that these sages had once tried to undermine their family’s honor. Rabbi Shimon replied that they were long deceased and had failed in their attempt. Rabbi Yehuda relented and agreed to cite Rabbi Meir—though still indirectly, saying “They say in the name of Rabbi Meir.” Rabban Shimon ben Gamliel and other sages also debated a broader question: is it better to be a sinai - one with vast Torah knowledge, or an oker Harim - one with powerful analytical skills who can “uproot mountains”? Rav Yosef was a sinai, while Raba was an oker Harim. Although the scholars in Israel recommended Rav Yosef for leadership, he humbly deferred to Raba. Raba led the yeshiva for 22 years, and only after his passing did Rav Yosef assume the role. During Raba’s tenure, Rav Yosef refrained from receiving honor out of respect. In another case, Abaye, Rava, Rabbi Zeira, and Raba bar Matna were studying together and needed a leader. Abaye was chosen, as his teachings remained unrefuted, unlike the others. The Gemara concludes with a question: who was greater—Rabbi Zeira or Raba bar Rav Matna? Each had unique strengths, and the matter is left unresolved with the classic Talmudic closure: teiku.

Siyum Masechet Horayot and Seder Nezikin is sponsored by the Tannenbaum family in loving memory of their beloved mother/grandmother Ruth Zemsky z"l, Raizel bat Chaya Kayla, on her 9th yahrzeit on 23rd of Elul. "Marking the completion of Nezikin, a seder that is focused on bein adam l’chavero- both in the building and healing of society, aptly reflects the life she lead. She was a paragon of sensitivity and taking care of "the other", often those unseen, in community, work and home. Her example continues to inspire us all. Yehi zichra baruch." A braita outlines the protocols for showing respect to the Nasi, the Av Beit Din, and the Chacham—each accorded honor in a distinct manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the Nasi) on a day when Rabbi Natan (Av Beit Din) and Rabbi Meir (the Chacham) were absent from the Beit Midrash. Feeling slighted, they conspired to remove Rabban Shimon from his position. However, their plan was overheard by Rabbi Yaakov ben Karshi and ultimately thwarted. Upon discovering their plot, Rabban Shimon expelled them from the Beit Midrash. In response, they began submitting challenging questions into the study hall. When the students inside couldn’t answer, they would send in the correct answers. Rabbi Yosi eventually intervened, arguing that it was absurd for Torah to remain outside while the students sat within. Rabban Shimon agreed to reinstate them—but imposed a penalty: the Torah they taught would no longer be attributed to them by name. Thus, Rabbi Meir’s teachings were transmitted as “acherim” (“others”), and Rabbi Natan’s as “yesh omrim” (“some say”). Later, they both dreamt that they should seek reconciliation with Rabban Shimon. Only Rabbi Natan acted on the dream. But Rabban Shimon ben Gamliel was not exactly willing to reconcile. A generation later, Rabbi Yehuda HaNasi was teaching his son, Rabbi Shimon, a teaching of Rabbi Meir, referring to it as “acherim omrim.” When his son asked why he didn’t cite Rabbi Meir directly, Rabbi Yehuda explained that these sages had once tried to undermine their family’s honor. Rabbi Shimon replied that they were long deceased and had failed in their attempt. Rabbi Yehuda relented and agreed to cite Rabbi Meir—though still indirectly, saying “They say in the name of Rabbi Meir.” Rabban Shimon ben Gamliel and other sages also debated a broader question: is it better to be a sinai - one with vast Torah knowledge, or an oker Harim - one with powerful analytical skills who can “uproot mountains”? Rav Yosef was a sinai, while Raba was an oker Harim. Although the scholars in Israel recommended Rav Yosef for leadership, he humbly deferred to Raba. Raba led the yeshiva for 22 years, and only after his passing did Rav Yosef assume the role. During Raba’s tenure, Rav Yosef refrained from receiving honor out of respect. In another case, Abaye, Rava, Rabbi Zeira, and Raba bar Matna were studying together and needed a leader. Abaye was chosen, as his teachings remained unrefuted, unlike the others. The Gemara concludes with a question: who was greater—Rabbi Zeira or Raba bar Rav Matna? Each had unique strengths, and the matter is left unresolved with the classic Talmudic closure: teiku.

A braita explains that the words “מעם הארץ” — “from one of the land” — mentioned in the section about the individual’s sin offering serve to exclude the king and the kohen gadol. The braita then questions this drasha, noting that the king and kohen gadol are already explicitly excluded by the verses. It concludes that the exemption in the braita for the kohen gadol applies in a case where he committed a forbidden act unwittingly, but without relying on an erroneous ruling. The exemption for the king applies when he sinned before being appointed. However, this interpretation aligns only with Rabbi Shimon’s view, as the rabbis maintain that in such a case, the king must bring an individual sin offering. To reconcile this with the rabbis’ position, Rav Zevid in the name of Rava suggests a scenario in which the king ate half the requisite amount of forbidden fat (cheilev) before becoming king, and then ate the other half afterward. In this case, he would not be obligated to bring an individual sin offering. Rava asked Rav Nachman: if someone ate half the requisite amount before becoming king, then became king, and later ceased being king before eating the second half, would the two halves combine to obligate him to bring an individual sin offering? They attempt to resolve the question by comparing it to a parallel case involving a Jew who ceased practicing religion, a meshumad, but the comparison is ultimately rejected. Rabbi Zeira asked Rav Sheshet, according to Rabbi Shimon’s position: if someone ate a piece of fat whose status — permitted or forbidden — was unclear, and only discovered the issue after becoming king, would he bring a provisional guilt offering? The reasoning is that the type of sacrifice does not change with the person’s change in status from a regular individual to a king. The question remains unresolved. A braita presents two different drashot to derive that a meshumad does not bring an individual sin offering. The practical difference between the two derivations is explored. There is a debate regarding which transgressions qualify someone as a meshumad. A braita explains that when the Torah refers to a nasi, it means a king — as no one is above him except God. Rabbi Yehuda haNasi, known as Rebbi, asked Rabbi Chiya whether he would be required to bring the unique offering designated for a nasi. Rabbi Chiya responded that Rebbi had a counterpart in Babylonia, the Exilarch, and therefore did not meet the criteria of someone who has no one above him but God. A difficulty is raised, as both kings of the kingdoms of Judea and Israel would bring the offering, yet it is explained that Rebbi was subservient to the Exilarch. Rav Safra offers a different version of the discussion between Rebbi and Rabbi Chiya. The kohen gadol who brings a unique sacrifice is specifically one who was anointed with the shemen hamishcha, the special oil prepared by Moshe. The Mishna outlines the legal differences between a kohen gadol who was anointed and one who assumed the role by wearing the special garments. It also distinguishes between a kohen gadol currently serving and one who is no longer in the position. A braita records a debate between Rabbi Yehuda and Rabbi Yosi regarding whether the shemen hamishcha was prepared in a miraculous manner. Rabbi Yehuda, who believes it was prepared miraculously, supports his view by citing several miracles associated with the oil, arguing that its miraculous preparation should not be surprising. If a king inherits the throne from his father, he is not anointed, but the kohen gadol is. Only kings from the Davidic dynasty were anointed. Challenges to this theory are raised: Shlomo was anointed despite his father being king, and Yehu, an Israelite king, was also anointed. These are resolved by explaining that Yehu was anointed with balsam oil, not the shemen hamishcha, and that Shlomo’s anointment was due to uncertainty over succession. Yehoachaz, whose father was also king, was anointed because he became king instead of his older brother Yehoyakim, who was two years his senior. Was he really two years his senior? The Gemara delves into the different verses to understand the age order among the brothers. 

A braita explains that the words “מעם הארץ” — “from one of the land” — mentioned in the section about the individual’s sin offering serve to exclude the king and the kohen gadol. The braita then questions this drasha, noting that the king and kohen gadol are already explicitly excluded by the verses. It concludes that the exemption in the braita for the kohen gadol applies in a case where he committed a forbidden act unwittingly, but without relying on an erroneous ruling. The exemption for the king applies when he sinned before being appointed. However, this interpretation aligns only with Rabbi Shimon’s view, as the rabbis maintain that in such a case, the king must bring an individual sin offering. To reconcile this with the rabbis’ position, Rav Zevid in the name of Rava suggests a scenario in which the king ate half the requisite amount of forbidden fat (cheilev) before becoming king, and then ate the other half afterward. In this case, he would not be obligated to bring an individual sin offering. Rava asked Rav Nachman: if someone ate half the requisite amount before becoming king, then became king, and later ceased being king before eating the second half, would the two halves combine to obligate him to bring an individual sin offering? They attempt to resolve the question by comparing it to a parallel case involving a Jew who ceased practicing religion, a meshumad, but the comparison is ultimately rejected. Rabbi Zeira asked Rav Sheshet, according to Rabbi Shimon’s position: if someone ate a piece of fat whose status — permitted or forbidden — was unclear, and only discovered the issue after becoming king, would he bring a provisional guilt offering? The reasoning is that the type of sacrifice does not change with the person’s change in status from a regular individual to a king. The question remains unresolved. A braita presents two different drashot to derive that a meshumad does not bring an individual sin offering. The practical difference between the two derivations is explored. There is a debate regarding which transgressions qualify someone as a meshumad. A braita explains that when the Torah refers to a nasi, it means a king — as no one is above him except God. Rabbi Yehuda haNasi, known as Rebbi, asked Rabbi Chiya whether he would be required to bring the unique offering designated for a nasi. Rabbi Chiya responded that Rebbi had a counterpart in Babylonia, the Exilarch, and therefore did not meet the criteria of someone who has no one above him but God. A difficulty is raised, as both kings of the kingdoms of Judea and Israel would bring the offering, yet it is explained that Rebbi was subservient to the Exilarch. Rav Safra offers a different version of the discussion between Rebbi and Rabbi Chiya. The kohen gadol who brings a unique sacrifice is specifically one who was anointed with the shemen hamishcha, the special oil prepared by Moshe. The Mishna outlines the legal differences between a kohen gadol who was anointed and one who assumed the role by wearing the special garments. It also distinguishes between a kohen gadol currently serving and one who is no longer in the position. A braita records a debate between Rabbi Yehuda and Rabbi Yosi regarding whether the shemen hamishcha was prepared in a miraculous manner. Rabbi Yehuda, who believes it was prepared miraculously, supports his view by citing several miracles associated with the oil, arguing that its miraculous preparation should not be surprising. If a king inherits the throne from his father, he is not anointed, but the kohen gadol is. Only kings from the Davidic dynasty were anointed. Challenges to this theory are raised: Shlomo was anointed despite his father being king, and Yehu, an Israelite king, was also anointed. These are resolved by explaining that Yehu was anointed with balsam oil, not the shemen hamishcha, and that Shlomo’s anointment was due to uncertainty over succession. Yehoachaz, whose father was also king, was anointed because he became king instead of his older brother Yehoyakim, who was two years his senior. Was he really two years his senior? The Gemara delves into the different verses to understand the age order among the brothers. 

Today's daf is sponsored by Tina Lamm’s children in memory of their grandfather, Mike Senders z”l, from Cleveland, Ohio, and later Boca Raton, Florida.  "He dedicated much of his life to growing strong Jewish institutions, and his passion for Judaism, Torah, and Tefilla serves as a constant inspiration for us. May his neshama have an aliya and his memory be for a blessing." A braita is brought to raise a difficulty on Rabbi Meir’s position. The braita mentions two specific sin offerings whose meat is not eaten – the Levites' miluim offering and the offerings brought in the time of Ezra by those who returned to Zion. The latter offering consisted of twelve bulls and twelve goats. The Gemara assumes they were a communal sin offering for idol worship by the people during the time of Zedekiah. This number of sacrifices accords with Rabbi Yehuda’s opinion that each tribe brings a bull and goat, and Rabbi Shimon’s opinion that both the tribes and the court bring (in a case where eleven tribes sinned), but it does not accord with Rabbi Meir’s opinion that only the court brings the sacrifice, as there should be only one bull and one goat. This difficulty is resolved by the suggestion that they sinned on twelve separate occasions.  Two other difficulties are raised on the braita. One, if the people of that time were already dead, how could the sin offering be brought, as an animal designated for a sin offering whose owners died is left to die, as the sacrifice can no longer be offered? Rav Papa suggests that the sin offering is left to die only for an individual offering, but not for one brought by the community. Three potential explanations are brought as a source for Rav Papa’s view, but all are rejected, and Rav Papa’s answer is rejected as well. The Gemara then answers that the people were still alive and proves it from a verse in Ezra 3:12. The second question is, didn’t they sin intentionally, in which case a sacrifice would not be able to be offered? They answer that it was a horaat sha’ah, unique circumstances, under which this was permitted. This answer can also resolve the previous difficulties. A braita teaches that if one of the community died, the communal sin offering would still be brought, but if one of the judges who issued the ruling died, the community is exempt from bringing the offering. Which tanna is the author of this braita? Rav Chisda attributes it to Rabbi Meir, while Rav Yosef questions why it cannot be attributed to Rabbi Shimon as well. Abaye disagrees with Rav Yosef’s suggestion, and there is a back-and-forth discussion between them. Ultimately, the Gemara sides with Abaye, based on a different source. In what cases does a kohen gadol bring a bull sin offering?

Today's daf is sponsored by Tina Lamm’s children in memory of their grandfather, Mike Senders z”l, from Cleveland, Ohio, and later Boca Raton, Florida.  "He dedicated much of his life to growing strong Jewish institutions, and his passion for Judaism, Torah, and Tefilla serves as a constant inspiration for us. May his neshama have an aliya and his memory be for a blessing." A braita is brought to raise a difficulty on Rabbi Meir’s position. The braita mentions two specific sin offerings whose meat is not eaten – the Levites' miluim offering and the offerings brought in the time of Ezra by those who returned to Zion. The latter offering consisted of twelve bulls and twelve goats. The Gemara assumes they were a communal sin offering for idol worship by the people during the time of Zedekiah. This number of sacrifices accords with Rabbi Yehuda’s opinion that each tribe brings a bull and goat, and Rabbi Shimon’s opinion that both the tribes and the court bring (in a case where eleven tribes sinned), but it does not accord with Rabbi Meir’s opinion that only the court brings the sacrifice, as there should be only one bull and one goat. This difficulty is resolved by the suggestion that they sinned on twelve separate occasions.  Two other difficulties are raised on the braita. One, if the people of that time were already dead, how could the sin offering be brought, as an animal designated for a sin offering whose owners died is left to die, as the sacrifice can no longer be offered? Rav Papa suggests that the sin offering is left to die only for an individual offering, but not for one brought by the community. Three potential explanations are brought as a source for Rav Papa’s view, but all are rejected, and Rav Papa’s answer is rejected as well. The Gemara then answers that the people were still alive and proves it from a verse in Ezra 3:12. The second question is, didn’t they sin intentionally, in which case a sacrifice would not be able to be offered? They answer that it was a horaat sha’ah, unique circumstances, under which this was permitted. This answer can also resolve the previous difficulties. A braita teaches that if one of the community died, the communal sin offering would still be brought, but if one of the judges who issued the ruling died, the community is exempt from bringing the offering. Which tanna is the author of this braita? Rav Chisda attributes it to Rabbi Meir, while Rav Yosef questions why it cannot be attributed to Rabbi Shimon as well. Abaye disagrees with Rav Yosef’s suggestion, and there is a back-and-forth discussion between them. Ultimately, the Gemara sides with Abaye, based on a different source. In what cases does a kohen gadol bring a bull sin offering?

Rav Yehuda said in the name of Shmuel that the exemption discussed in the Mishna—for an individual who follows an erroneous ruling of the court—is in accordance with Rabbi Yehuda’s opinion. However, the other rabbis disagree and require the individual to bring a sin offering. In contrast, Rav Nachman, also quoting Shmuel, asserts that the Mishna reflects Rabbi Meir’s view, with the rabbis again dissenting. This dispute between Rabbi Meir and the rabbis appears in a braita, though it is unclear whether the braita is actually addressing this specific issue. Rav Papa offers an alternative interpretation of the braita, followed by three additional suggestions. Rav Asi maintains that the majority required for a communal sin offering refers specifically to the majority of Jews living in Israel, as supported by a verse in Melachim I (8:65). A question arises: if the people sinned while constituting a majority, but by the time the offering is to be brought, they are no longer the majority (e.g., due to death), are they still obligated to bring the offering? The Gemara links this to a debate between Rabbi Shimon and the rabbis regarding a king who sinned before ascending the throne and only later realized his error once he had become king. The rabbis hold that he must bring an individual sin offering, since obligation is determined at the time of the sin. Rabbi Shimon, however, argues that both the sin and its realization must occur while the individual is in the same status—thus exempting the king entirely. The Gemara then explores whether this principle can be applied to a case where the people sinned as a minority and later became a majority. It concludes that the comparison is invalid, since Rabbi Shimon’s reasoning hinges on the sin and realization occurring during the same period of obligation, which does not apply in this scenario. A series of unresolved questions is posed regarding whether two distinct teaching errors could combine to obligate the community in a communal sin offering. None of these questions receives definitive answers. Rabbi Yonatan holds that a communal offering is only warranted if the court’s ruling was unanimous. However, after three challenges are raised against his position, the final one leads to its rejection. Ultimately, all judges—and even students present during deliberation—share responsibility for the verdict. As a result, rabbis would often invite others to participate in the judgment process, thereby distributing the responsibility more broadly. If the Beit Din realized they made an erroneous ruling, but an individual is unaware and transgresses based on their original ruling, do they need to bring an individual sacrifice? Rabbi Shimon does not obligate in a sacrifice, but Rabbi Elazar requires an asham talui, a provisional guilt offering. However, their debate only applies in cases where the person was in the city. If they were out of town, all agree that there is an exemption, as they had no way to know about the corrected ruling. A communal sin offering is relevant for erroneous rulings regarding details of a Torah law, but not if they rule to uproot a Torah law completely. Rav explains Rabbi Shimon’s position and the Gemara raises a difficulty to Rav from a braita, but resolves it.      

Rav Yehuda said in the name of Shmuel that the exemption discussed in the Mishna—for an individual who follows an erroneous ruling of the court—is in accordance with Rabbi Yehuda’s opinion. However, the other rabbis disagree and require the individual to bring a sin offering. In contrast, Rav Nachman, also quoting Shmuel, asserts that the Mishna reflects Rabbi Meir’s view, with the rabbis again dissenting. This dispute between Rabbi Meir and the rabbis appears in a braita, though it is unclear whether the braita is actually addressing this specific issue. Rav Papa offers an alternative interpretation of the braita, followed by three additional suggestions. Rav Asi maintains that the majority required for a communal sin offering refers specifically to the majority of Jews living in Israel, as supported by a verse in Melachim I (8:65). A question arises: if the people sinned while constituting a majority, but by the time the offering is to be brought, they are no longer the majority (e.g., due to death), are they still obligated to bring the offering? The Gemara links this to a debate between Rabbi Shimon and the rabbis regarding a king who sinned before ascending the throne and only later realized his error once he had become king. The rabbis hold that he must bring an individual sin offering, since obligation is determined at the time of the sin. Rabbi Shimon, however, argues that both the sin and its realization must occur while the individual is in the same status—thus exempting the king entirely. The Gemara then explores whether this principle can be applied to a case where the people sinned as a minority and later became a majority. It concludes that the comparison is invalid, since Rabbi Shimon’s reasoning hinges on the sin and realization occurring during the same period of obligation, which does not apply in this scenario. A series of unresolved questions is posed regarding whether two distinct teaching errors could combine to obligate the community in a communal sin offering. None of these questions receives definitive answers. Rabbi Yonatan holds that a communal offering is only warranted if the court’s ruling was unanimous. However, after three challenges are raised against his position, the final one leads to its rejection. Ultimately, all judges—and even students present during deliberation—share responsibility for the verdict. As a result, rabbis would often invite others to participate in the judgment process, thereby distributing the responsibility more broadly. If the Beit Din realized they made an erroneous ruling, but an individual is unaware and transgresses based on their original ruling, do they need to bring an individual sacrifice? Rabbi Shimon does not obligate in a sacrifice, but Rabbi Elazar requires an asham talui, a provisional guilt offering. However, their debate only applies in cases where the person was in the city. If they were out of town, all agree that there is an exemption, as they had no way to know about the corrected ruling. A communal sin offering is relevant for erroneous rulings regarding details of a Torah law, but not if they rule to uproot a Torah law completely. Rav explains Rabbi Shimon’s position and the Gemara raises a difficulty to Rav from a braita, but resolves it.      

This week's learning is sponsored by Helen Danczak. "My dear Uncle Phil passed on August 27 with family at hand. He was the kind of uncle that the kids (of all ages) gravitated to. I am not alone in saying he was my favorite uncle. He is missed. May his neshama have an aliyah." Today's daf is sponsored by Audrey Levant in honor of Deborah Dickson. "Happy birthday to Hadran’s newest wonderful addition to the team. I’m excited to start another (school) year of learning with you, my friend!” The Mishna teaches that if the Beit Din teaches an erroneous ruling and an individual follows, the individual does not have to bring a sin offering. However, the Gemara will later explain that this is the opinion of Rabbi Yehuda, but the rabbis disagree and obligate the individual. If the Beit Din teaches an erroneous ruling and a judge or student who has reached a stage of one who can issue halakhic rulings realizes they have made a mistake but follows their ruling anyway, he is obligated to bring a sin offering. If the court issues an erroneous ruling and the majority of the community follow it, there is an obligation to bring a special sacrifice called ‘the bull offering of an unwitting communal sin (par he’elem davar shel tzibur). Shmuel and Rav Dimi disagree about the language that must be used by the court for it to be considered “an erroneous ruling of the court.” Three sources are brought to support Rav Dimi’s position. In a second version of the debate, they switch positions, and the sources are raised as difficulties against Rav Dimi. The Mishna described the actions of the individual who is exempt when sinning by following an erroneous ruling of the court using the words “shogeg al pihem, unwitting by their words.” In two different versions of Rava’s explanation of this term, it either refers to two different cases or to one. If it refers to two, it would include an exemption in an additional case – if the court ruled by mistake that a piece of forbidden fat was permitted, and the individual meant to eat a piece of permitted fat, but accidentally ate the piece that the court permitted. Even though Rava had an answer to that question (obligated or exempt, depending on the different versions of Rava’s explanation), Rami bar Hama asked the same question and did not know the answer. Again, in two different versions, Rava answers the question by explaining the term in the Mishna. However, Rami bar Hama rejects his answer as the term is ambiguous. The Mishna lists various ways in which the individual or a judge/student can potentially follow a ruling of the court. What is the significance of the order in each case? How is a “teacher capable of issuing halakhic rulings" defined, and why was it necessary to include this category in addition to that of a judge? The Gemara quotes two braitot, one explaining the source for Rabbi Yehuda’s position in the Mishna, exempting an individual who follows the court, and the other explaining the source for the rabbis' dissenting opinion obligating an individual who follows the court. The latter braita is complicated to understand, and the Gemara irons out its meaning and shows how it reflects the rabbis' position.  

This week's learning is sponsored by Helen Danczak. "My dear Uncle Phil passed on August 27 with family at hand. He was the kind of uncle that the kids (of all ages) gravitated to. I am not alone in saying he was my favorite uncle. He is missed. May his neshama have an aliyah." Today's daf is sponsored by Audrey Levant in honor of Deborah Dickson. "Happy birthday to Hadran’s newest wonderful addition to the team. I’m excited to start another (school) year of learning with you, my friend!” The Mishna teaches that if the Beit Din teaches an erroneous ruling and an individual follows, the individual does not have to bring a sin offering. However, the Gemara will later explain that this is the opinion of Rabbi Yehuda, but the rabbis disagree and obligate the individual. If the Beit Din teaches an erroneous ruling and a judge or student who has reached a stage of one who can issue halakhic rulings realizes they have made a mistake but follows their ruling anyway, he is obligated to bring a sin offering. If the court issues an erroneous ruling and the majority of the community follow it, there is an obligation to bring a special sacrifice called ‘the bull offering of an unwitting communal sin (par he’elem davar shel tzibur). Shmuel and Rav Dimi disagree about the language that must be used by the court for it to be considered “an erroneous ruling of the court.” Three sources are brought to support Rav Dimi’s position. In a second version of the debate, they switch positions, and the sources are raised as difficulties against Rav Dimi. The Mishna described the actions of the individual who is exempt when sinning by following an erroneous ruling of the court using the words “shogeg al pihem, unwitting by their words.” In two different versions of Rava’s explanation of this term, it either refers to two different cases or to one. If it refers to two, it would include an exemption in an additional case – if the court ruled by mistake that a piece of forbidden fat was permitted, and the individual meant to eat a piece of permitted fat, but accidentally ate the piece that the court permitted. Even though Rava had an answer to that question (obligated or exempt, depending on the different versions of Rava’s explanation), Rami bar Hama asked the same question and did not know the answer. Again, in two different versions, Rava answers the question by explaining the term in the Mishna. However, Rami bar Hama rejects his answer as the term is ambiguous. The Mishna lists various ways in which the individual or a judge/student can potentially follow a ruling of the court. What is the significance of the order in each case? How is a “teacher capable of issuing halakhic rulings" defined, and why was it necessary to include this category in addition to that of a judge? The Gemara quotes two braitot, one explaining the source for Rabbi Yehuda’s position in the Mishna, exempting an individual who follows the court, and the other explaining the source for the rabbis' dissenting opinion obligating an individual who follows the court. The latter braita is complicated to understand, and the Gemara irons out its meaning and shows how it reflects the rabbis' position.  

For a 10% discount on Rabbi David Sutton's new book A Daily Dose of Preparation for Yamim Noraim click the link below https://www.artscroll.com/Books/9781422645086.html A Call to Reflection: The Gift of Our Bodies Welcome to our special Cheshbon HaNefesh series for the month of Elul. This is our second reflection, focusing on what God has given us and the reciprocal debt we owe Him. Our last reflection focused on the gift of existence itself; this one considers the remarkable gift of our physical bodies. Consider a person who is bedridden or a paraplegic. While they exist, they lack full use of their body. In contrast, God created us with a perfect, intricate design. He assembled every organ and system—from the cardiovascular to the digestive—in our mothers' wombs, a process beyond human comprehension. A baby is born with tiny toes, perfect toenails, and all the essential organs—a heart, a kidney, a spleen—working in harmony. This is a profound testament to God's handiwork. God also provides the sustenance needed for this development, nourishing us from the moment of conception out of sheer kindness. Now, imagine for a moment what it would be like if you were missing something essential. What if you were blind? Or imagine tying your hands behind your back and trying to get through a single hour of your day. How would you shower? How would you drive? Or what if you couldn't walk? Imagine, after experiencing that struggle, someone could suddenly restore these abilities to you. How much gratitude and praise would you offer that person? How much would you be compelled to follow their every command? This thought exercise offers a glimpse into the gratitude we should feel toward God, who created our limbs and organs perfectly. As the great figures of our tradition understood, we should be drawn to God's will. Iyob tells God, "You formed me like clay, and you will return me to dust." King David says, "You formed my kidneys." And Esther says, "You drew me out from the womb." They all looked back and appreciated what God did for them. The Wisdom of the Greats There's a famous story about the great sage Ibn Ezra, who was extremely poor. His friend, Rabbi Yehuda HaLevi, wanted to help him. One day, as Ibn Ezra was walking to synagogue, Rabbi Yehuda planned to throw an envelope of money in his path. Hiding behind a bush, he waited for the perfect moment. As the envelope was about to land, Ibn Ezra suddenly closed his eyes and began tapping his cane, walking right past the money. When asked why he did this, Ibn Ezra explained, "This morning I said the blessing 'Pokeach Ivreem' (He who opens the eyes of the blind). I wanted to imagine what it would be like if I couldn't see, so I closed my eyes." Of course, God intervened at that exact moment, ensuring he didn't see the money, so he would remain in his state of poverty. This story teaches us a valuable lesson: the greats understood that to truly appreciate something, you must first imagine its absence. This is the practice we should adopt during the month of Elul. Take time to reflect on the immense gifts God has given you—starting with the miracle of your own body. Tomorrow marks the second day of our 30-day journey. We'll be doing a double dose on Friday to get in all 30 reflections.

In this debut episode of “Sages of the Talmud” with Morty Roth, we explore the life and legacy of Rabbi Yehuda HaNasi, the redactor of the Mishnah. Morty brings to life the turbulent historical backdrop of Roman oppression, the threat to Torah transmission, and the courageous decision to commit the Oral Law to writing. Through stories of Yehuda HaNasi's teachers, his wealth and leadership, his relationship with Roman emperors, and the personal traits that shaped him, we uncover timeless lessons in courage, responsibility, and preserving Jewish heritage.This engaging discussion blends history, biography, and spiritual insight, showing how the choices of one leader nearly 2,000 years ago continue to shape Jewish life and learning today.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Explore The Art of Prayer – a collection of beautifully designed blessings (brachos) including Modeh Ani, Asher Yatzar, Netilas Yadayim and more.  Free to download and perfect for your home by clicking here. 

Rabbi Yehuda Kaploun, nominated by President Trump to become the next US special envoy for combatting antisemitism, calls into the show to express frustration with Senate delays, noting that over 150 qualified nominees—including himself—are being held up due to political gridlock. The conversation shifts to the alarming global rise in anti-Semitism, including violent acts, misleading media portrayals, and widespread ignorance about Jewish history. Both men criticize the New York City education system and Mayor Eric Adams for failing to educate students about the Holocaust and American history, while allowing questionable curriculum like jihad studies. They condemn the growing popularity of anti-Israel figures like Zohran Mamdani and lament that many American Jews are disconnected from Israel. Kaploun praises the Trump administration for taking serious steps to protect religious freedom and Jewish students, urging a bipartisan effort to fight hate and promote dignity for all. Learn more about your ad choices. Visit megaphone.fm/adchoices

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Rabbi Meir and Rabbi Yehuda disagree about whether one may sell an item that is still attached to the ground—such as a tree—to a non-Jew, on the condition that the non-Jew will cut it down himself, or whether the item must first be detached in order for the sale to be permitted. The basis for this prohibition is the Torah’s ban on selling land in Israel to gentiles, which extends to anything attached to the land. The source for this prohibition is found in Devarim (Deuteronomy) 7:2, in the phrase “לֹא תְחָנֵם” (“lo techanem”). From this verse, two additional prohibitions are derived: (1) praising or complimenting non-Jews, and (2) giving them gifts without compensation. Whether giving gifts is actually forbidden is the subject of a tannaitic dispute. The prohibition against praising non-Jews is also examined—does it truly apply? Seemingly contradictory sources are introduced, but ultimately reconciled with the prohibition. An additional question is raised: Does the dispute between Rabbi Meir and Rabbi Yehuda extend to the prohibition against selling animals to non-Jews when the sale is for the purpose of slaughtering the animal?  

Rabbi Meir and Rabbi Yehuda disagree about whether one may sell an item that is still attached to the ground—such as a tree—to a non-Jew, on the condition that the non-Jew will cut it down himself, or whether the item must first be detached in order for the sale to be permitted. The basis for this prohibition is the Torah’s ban on selling land in Israel to gentiles, which extends to anything attached to the land. The source for this prohibition is found in Devarim (Deuteronomy) 7:2, in the phrase “לֹא תְחָנֵם” (“lo techanem”). From this verse, two additional prohibitions are derived: (1) praising or complimenting non-Jews, and (2) giving them gifts without compensation. Whether giving gifts is actually forbidden is the subject of a tannaitic dispute. The prohibition against praising non-Jews is also examined—does it truly apply? Seemingly contradictory sources are introduced, but ultimately reconciled with the prohibition. An additional question is raised: Does the dispute between Rabbi Meir and Rabbi Yehuda extend to the prohibition against selling animals to non-Jews when the sale is for the purpose of slaughtering the animal?  

In Tehillim 1:1, the verse begins with "ashrei ha'ish," happy is the man. According to Rabbi Yonantan, the man is Avraham, who did not associate himself with the dor haflaga, the people of Sodom and the Philistines. A similar verse in Tehillim 112:1 employs the same phrase "ashrei ish" who fears God. Why is the masculine form used and not the feminine? Two explanations are offered: happy is the person who repents when still young or happy is the person who can control one's evil inclination like a man, i.e., a warrior overcoming his enemies. The continuation of the verse is, "He delights in God's mitzvot." This is explained as one who does mitzvot for the sake of doing a mitzva and not for receiving a reward. In Tehillim 1:1-2, the verse says that instead of being with evildoers, happy is the person who desires the Torah of God. Rebbi derives from this verse that a person can only learn Torah from the parts of the Torah that one desires to study. Rava extrapolates the verse in the same way and derives other concepts about stages of learning Torah and best practices of learning Torah from these verses and others. What are the rewards received for learning Torah? The Mishna forbids building the area in the bathhouse that was built for an idol. Rabbi Elazar in the name of Rabbi Yochanan explains that if one got paid, the money is permitted for use. How is this explained? The Mishna does not permit making jewelry for idol worship, but Rabbi Eliezer rules that one could get paid for doing that. Since one cannot sell land to gentiles in Israel, one can also not sell items that are attached to the ground, unless they are already detached. Rabbi Yehuda permits them if they are being sold to be detached after the sale.      

On daf 20 of mesechta Avodah Zarah, we learn a mishnah that quotes an argument between the tanna kamma and Rabbi Yehuda about selling things that grow from the ground to pagans. Along the way there is a discussion about whether gifts may be given to idolators. And, also, Rabbi Pinchas ben Yair's famous beraisa that forms the basis for Rabbi Moshe Chaim Luzatto's classic book, Messilat Yesharim. Enjoy!Sefaria: https://www.sefaria.org/Avodah_Zarah.20a?lang=heEmail: sruli@babbleontalmud.com

In Tehillim 1:1, the verse begins with "ashrei ha'ish," happy is the man. According to Rabbi Yonantan, the man is Avraham, who did not associate himself with the dor haflaga, the people of Sodom and the Philistines. A similar verse in Tehillim 112:1 employs the same phrase "ashrei ish" who fears God. Why is the masculine form used and not the feminine? Two explanations are offered: happy is the person who repents when still young or happy is the person who can control one's evil inclination like a man, i.e., a warrior overcoming his enemies. The continuation of the verse is, "He delights in God's mitzvot." This is explained as one who does mitzvot for the sake of doing a mitzva and not for receiving a reward. In Tehillim 1:1-2, the verse says that instead of being with evildoers, happy is the person who desires the Torah of God. Rebbi derives from this verse that a person can only learn Torah from the parts of the Torah that one desires to study. Rava extrapolates the verse in the same way and derives other concepts about stages of learning Torah and best practices of learning Torah from these verses and others. What are the rewards received for learning Torah? The Mishna forbids building the area in the bathhouse that was built for an idol. Rabbi Elazar in the name of Rabbi Yochanan explains that if one got paid, the money is permitted for use. How is this explained? The Mishna does not permit making jewelry for idol worship, but Rabbi Eliezer rules that one could get paid for doing that. Since one cannot sell land to gentiles in Israel, one can also not sell items that are attached to the ground, unless they are already detached. Rabbi Yehuda permits them if they are being sold to be detached after the sale.      

Today's daf is sponsored by Kobi and Miri Darkei in honor of the birth of their new grandson, son of Reshit and Shlomo Breitley, brother to Cherut Shira, who enters today the brit of Avraham Avinu. "May he merit to grow in joy and health for Torah, marriage and good deeds, for the glory of the people of Israel and as a Jewish source of pride for his parents and family." Today's daf is sponsored by Vitti Rosenzweig in memory of her mother, Sarah Rosenzweig, a Holocaust survivor, and daughter of Vitti and David Greenbaum who perished in the Holocaust. "May her memory be a blessing. We miss her." Today's daf is sponsored by Shira Dishon for Staff Sergeant Eitan Dishon HY"D. "His 23rd birthday is on the 8th of Tammuz. At the end of chapter 23 in Tehillim it is written 'And I shall dwell in the house of Hashem for the length of days' - this was his dream. Since Eitan fell, I have merited through him to join Hadran and to learn the daf each day and to feel a bit of this dwelling in the house of the Hashem." Can one sell defensive weapons to non-Jews? What is the basis of the debate on this issue? Rabbi Yehuda permitted broken animals to be sold to gentiles. Does this apply to broken calves as well? Were they kept for reproducing, in which case they would be kept for the long-term (not purchased for slaughtering) and therefore forbidden to sell as people would notice they were sold and would think it is permitted to sell animals in general to gentiles. An ox that is being fattened for slaughter, can that animal be sold, as one can assume the gentile is purchasing for slaughter? The question is asked both according to the rabbi's position and Rabbi Yehuda's, as is explained by the Gemara. Can one sell dangerous animals to non-Jews? Are large non-domesticated animals (chayot) considered the same as large domesticated animals in terms of forbidding selling them to non-Jews? What types of buildings can Jews aid in the building process for non-Jews? Those that are used for judging people are problematic, as they would judge many people to death. The story of Rabbi Eliezer ben Horkanus is brought where he is captured by the Romans on suspicion of being a heretic.

Today's daf is sponsored by Kobi and Miri Darkei in honor of the birth of their new grandson, son of Reshit and Shlomo Breitley, brother to Cherut Shira, who enters today the brit of Avraham Avinu. "May he merit to grow in joy and health for Torah, marriage and good deeds, for the glory of the people of Israel and as a Jewish source of pride for his parents and family." Today's daf is sponsored by Vitti Rosenzweig in memory of her mother, Sarah Rosenzweig, a Holocaust survivor, and daughter of Vitti and David Greenbaum who perished in the Holocaust. "May her memory be a blessing. We miss her." Today's daf is sponsored by Shira Dishon for Staff Sergeant Eitan Dishon HY"D. "His 23rd birthday is on the 8th of Tammuz. At the end of chapter 23 in Tehillim it is written 'And I shall dwell in the house of Hashem for the length of days' - this was his dream. Since Eitan fell, I have merited through him to join Hadran and to learn the daf each day and to feel a bit of this dwelling in the house of the Hashem." Can one sell defensive weapons to non-Jews? What is the basis of the debate on this issue? Rabbi Yehuda permitted broken animals to be sold to gentiles. Does this apply to broken calves as well? Were they kept for reproducing, in which case they would be kept for the long-term (not purchased for slaughtering) and therefore forbidden to sell as people would notice they were sold and would think it is permitted to sell animals in general to gentiles. An ox that is being fattened for slaughter, can that animal be sold, as one can assume the gentile is purchasing for slaughter? The question is asked both according to the rabbi's position and Rabbi Yehuda's, as is explained by the Gemara. Can one sell dangerous animals to non-Jews? Are large non-domesticated animals (chayot) considered the same as large domesticated animals in terms of forbidding selling them to non-Jews? What types of buildings can Jews aid in the building process for non-Jews? Those that are used for judging people are problematic, as they would judge many people to death. The story of Rabbi Eliezer ben Horkanus is brought where he is captured by the Romans on suspicion of being a heretic.

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Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities. ★ Support this podcast ★

Today's daf is sponsored by Sylvia Klein in loving memory of her brother, Bobby Klein, who passed away 40 years ago. "He taught us about love and acceptance. His humor, friendliness, and loving spirit is greatly missed." Rav Huna ruled like Rabbi Yehoshua ben Korcha, who distinguished between loans with a promissory note and those without, and permitted Jews to collect loans without a promissory note from gentiles before their holidays. He also ruled like Rabbi Yehuda on the issue of a dyer who dyed someone's wool the wrong color. Rav Yosef did not understand why Rav Huna needed to explain the ruling like Rabbi Yehuda, as he thought it was obvious from the stam Mishna in Bava Metzia that corresponded to his opinion, as when there is a Mishna with a debate that is followed by a stam Mishna, the ruling is always like the stam Mishna. What was that not obvious to Rav Huna?  The Gemara quotes several other debates between Rabbi Yehoshua ben Korcha and others in which the ruling is like Rabbi Yehoshua ben Korcha. Rabbi Yishmael forbade doing business dealings with gentiles three days before and three days after their holidays. Shmuel explained that based on Rabbi Yishmael, it is forbidden to have any business dealings with Christians, as every Sunday they have a holiday.  The rabbis disagree and forbid business dealings before. The Gemara questions how their opinion differs from the tanna's opinion in the first Mishna of the masechet. Four suggestions are brought. The last relates to an opinion of Nahum the Mede. There are several issues brought in the Gemara where Naum the Mede disagreed with the sages or individual sages on a particular issue, and the rabbis were unwilling to accept his position. 

The Gemara in Masechet Avodah Zarah tells a remarkable story about Rabbi Yehuda HaNasi, who was afflicted with severe intestinal pain. As a remedy, he required a particular apple cider that was produced only by idolaters. To ensure its kashrut—that it contained no wine—it needed to have been stored for seventy years. Naturally, Rabbi Yehuda was not in a position to wait that long. His attendants searched until they discovered a man who had an entire storeroom filled with seventy-year-old bottles of this cider. Rabbi Yehuda drank the cider and was cured. In response, he proclaimed: "Baruch HaMakom SheMasar Olamo LeShomrim" —Blessed is Hashem who entrusts His world to guardians. He praised Hashem for planting the idea in someone's mind to store that cider decades earlier, so that it would be ready at just the right moment. This story has a striking parallel in modern times. Recently, the American Air Force deployed fourteen bunker-buster bombs to destroy Iranian nuclear facilities that posed a threat to Israel. These were said to be the only bombs in the world that could penetrate the depths necessary to destroy the underground nuclear facility. These highly specialized bombs had never before been used in warfare. Developed about fifteen years ago, each bomb costs millions of dollars, and the aircraft capable of delivering them costs over $2 billion. These powerful weapons, designed and built long ago, had been waiting for the exact moment they would be used to protect Am Yisrael. Baruch HaMakom SheMasar Olamo LeShomrim. In the past week alone, we have witnessed numerous miracles—clear signs of Hashem's hand in our lives. A missile struck Soroka Hospital in Be'er Sheva, hitting the exact location of the internal medicine department. Yet miraculously, just the day before, the staff had worked with incredible urgency to evacuate all patients to an underground facility that had never before been used as a regular hospital unit. Only after everyone was safely relocated did the missile hit. What caused that sudden urgency? It was Hashem guiding their hearts. In Haifa, a Belzer family lived in an old building with no safe rooms and no bomb shelter. Sirens didn't sound in their area, but when they received a phone warning, they ran to the dining room and huddled under their table. Minutes later, their apartment took a direct hit. Half of it collapsed—but every family member, including small children, was rescued without a scratch. So many other miracles continue to emerge. Over 1,000 drones and more than 400 ballistic missiles were launched at Israel, and yet we were protected time and again. So many potential escalations could have taken place—Russia could have gotten involved, but Hashem kept them occupied with another war. China could have entered the conflict, but Hashem held them back. Baruch HaShem , the war has ended. May we always be zocher to recognize the loving hand of Hashem shielding His people from harm and orchestrating every detail of salvation—even decades in advance.

Today's daf is sponsored by Sylvia Klein in loving memory of her brother, Bobby Klein, who passed away 40 years ago. "He taught us about love and acceptance. His humor, friendliness, and loving spirit is greatly missed." Rav Huna ruled like Rabbi Yehoshua ben Korcha, who distinguished between loans with a promissory note and those without, and permitted Jews to collect loans without a promissory note from gentiles before their holidays. He also ruled like Rabbi Yehuda on the issue of a dyer who dyed someone's wool the wrong color. Rav Yosef did not understand why Rav Huna needed to explain the ruling like Rabbi Yehuda, as he thought it was obvious from the stam Mishna in Bava Metzia that corresponded to his opinion, as when there is a Mishna with a debate that is followed by a stam Mishna, the ruling is always like the stam Mishna. What was that not obvious to Rav Huna?  The Gemara quotes several other debates between Rabbi Yehoshua ben Korcha and others in which the ruling is like Rabbi Yehoshua ben Korcha. Rabbi Yishmael forbade doing business dealings with gentiles three days before and three days after their holidays. Shmuel explained that based on Rabbi Yishmael, it is forbidden to have any business dealings with Christians, as every Sunday they have a holiday.  The rabbis disagree and forbid business dealings before. The Gemara questions how their opinion differs from the tanna's opinion in the first Mishna of the masechet. Four suggestions are brought. The last relates to an opinion of Nahum the Mede. There are several issues brought in the Gemara where Naum the Mede disagreed with the sages or individual sages on a particular issue, and the rabbis were unwilling to accept his position. 

Study Guide Avodah Zarah 6 Today’s daf is sponsored by Yisroel and Masha Rotman in loving memory of Masha’s grandfather, Jacob Maltz, Yaakov Yitzchak ben Moshe Aaron, ztz”l, on his 65th yahrzeit, which was last Thursday. "Although my Zeidie died when I was still a child, I was inspired by the stories of his sacrifices to stay religious at a time when many were leaving the fold. I still remember his smile, radiant with warmth and love." Today’s daf is sponsored by Cliff and Minna Felig in honor of Michelle and Seth Farber on the occasion of their daughter Chani’s marriage in the throes of our war with Iran. When the Mishna mentions "three days before the holiday," does this include the holiday itself (making three days total), or does it refer to three complete days prior to the holiday (with the holiday being additional)? The Gemara brings four sources attempting to prove that the Mishna means three full days before the holiday. While three proofs are rejected, the final one provides conclusive evidence. What underlies this prohibition? Is it because the idol worshipper will thank their gods for their commercial success, and the Jew will have indirectly caused idol worship, thereby transgressing the verse in Shmot 23:13: "Make no mention of names of other gods, they shall not be heard on your lips"? Or is the concern the prohibition against placing a stumbling block before others, as the Jew causes the idol worshipper to engage in idol worship? What is the practical ramification of these different rationales? If someone transgressed and conducted business with a gentile during the prohibited days before their holiday, is it forbidden to benefit from the money or items received? Rabbi Yochanan and Reish Lakish disagree on this issue. Each raises objections against the other's position, and each resolves the difficulties posed against him. A braita is cited supporting Reish Lakish's view that benefiting from such transactions is permitted. Why does the Mishna forbid all the listed activities both when the Jew benefits the non-Jew and when the non-Jew benefits the Jew? What makes each of these cases unique, making it necessary for the Mishna to list them all? Regarding collecting loans from gentiles three days before their holidays, Rabbi Yehuda and the Rabbis disagree in the Mishna about whether this is forbidden or permitted. The Gemara introduces a third position from Rabbi Yehoshua ben Korcha, who distinguishes between oral loans and those documented in writing. Rav Huna ruled in accordance with Rabbi Yehoshua ben Korcha's position.

Study Guide Avodah Zarah 6 Today’s daf is sponsored by Yisroel and Masha Rotman in loving memory of Masha’s grandfather, Jacob Maltz, Yaakov Yitzchak ben Moshe Aaron, ztz”l, on his 65th yahrzeit, which was last Thursday. "Although my Zeidie died when I was still a child, I was inspired by the stories of his sacrifices to stay religious at a time when many were leaving the fold. I still remember his smile, radiant with warmth and love." Today’s daf is sponsored by Cliff and Minna Felig in honor of Michelle and Seth Farber on the occasion of their daughter Chani’s marriage in the throes of our war with Iran. When the Mishna mentions "three days before the holiday," does this include the holiday itself (making three days total), or does it refer to three complete days prior to the holiday (with the holiday being additional)? The Gemara brings four sources attempting to prove that the Mishna means three full days before the holiday. While three proofs are rejected, the final one provides conclusive evidence. What underlies this prohibition? Is it because the idol worshipper will thank their gods for their commercial success, and the Jew will have indirectly caused idol worship, thereby transgressing the verse in Shmot 23:13: "Make no mention of names of other gods, they shall not be heard on your lips"? Or is the concern the prohibition against placing a stumbling block before others, as the Jew causes the idol worshipper to engage in idol worship? What is the practical ramification of these different rationales? If someone transgressed and conducted business with a gentile during the prohibited days before their holiday, is it forbidden to benefit from the money or items received? Rabbi Yochanan and Reish Lakish disagree on this issue. Each raises objections against the other's position, and each resolves the difficulties posed against him. A braita is cited supporting Reish Lakish's view that benefiting from such transactions is permitted. Why does the Mishna forbid all the listed activities both when the Jew benefits the non-Jew and when the non-Jew benefits the Jew? What makes each of these cases unique, making it necessary for the Mishna to list them all? Regarding collecting loans from gentiles three days before their holidays, Rabbi Yehuda and the Rabbis disagree in the Mishna about whether this is forbidden or permitted. The Gemara introduces a third position from Rabbi Yehoshua ben Korcha, who distinguishes between oral loans and those documented in writing. Rav Huna ruled in accordance with Rabbi Yehoshua ben Korcha's position.

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Study Guide Shevuot 38 This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Helen Cohen, Henna bat Yitzchak Nechemia.  Today's daf is sponsored by Shifra Tyberg, in memory of her father Zvi Tyberg on his yahrzeit today. If one takes an oath of deposit to several people at once, in what circumstances will that be required to bring multiple sacrifices? The Mishna listed three different opinions and a braita is brought with two opinions - Rabbi Meir and Rabbi Yehuda. Shmuel and Rabbi Yochanan bring different explanations as to which wording Rabbi Meir and Rabbi Yehuda disagree about. If one takes an oath that one does not have several items of another, if it was a lie, are they liable also for the general statement that they do not have any item or only on the particular different items? There is a debate between amoraim about this issue. The sixth chapter discusses an oath administered by the judges, more particularly an oath of one who admits to part of a claim. What is the minimum value of the claim and the partial admission required in order to be obligated to take an oath? Another requirement is that the admission be about the same type of item as the claim. However, Rabban Gamliel disagrees about this.

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Today's daf is sponsored by Judy Shapiro in honor of Shira Krebs, our fearless Minneapolis Hadran convener, on yesterday’s frailich wedding of her daughter Yonit to Yaakov Zinberg: Mazal tov!!! Tali Oberman sponsors today's daf in honor of her grandmother, Barbara Oberman, who has contributed greatly to the Jewish people and celebrated her 90th birthday this week. Would one be obligated to bring a sacrifice if one takes an oath of expression to fulfill a mitzva? There is a debate in the Mishna on this issue between Rabbi Yehuda ben Beteira and the rabbis. A braita teaches that one who takes an oath not to observe a mitzva or to observe a mitzva is not a valid oath. From where do they derive this? The working assumption is that the topic of the verse in the Torah is optional actions. From where is this derived? The Gemara brings three suggested answers, while the first one is rejected. If one takes an oath that repeats itself without adding on something new, the subsequent oaths are not valid and if one breaks them accidentally, one would be only obligated to bring one sacrifice. However, if the person were to go to a chacham to repeal the oath, the second oath would apply.  

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