Podcasts about rabbi yochanan

The Sages of yore were absolute Torah giants, of course, but many also balanced their scholastic responsibilities with earning a livelihood. Our particular Mishnah is the brainchild of Rabbi Yochanan HaSandler, Rabbi Yochanan the Shoemaker. In this pithy teaching, he differentiates between assemblies convened for the sake of Heaven and those bound for failure. This […]

The reason Reish Lakish couldn't reply to Rabbi Yochanan.

Study Guide Shevuot 40 Rav and Shmuel disagree about how to understand the line in the Mishna regarding an oath of a partial admission: "a claim must be two ma'ah of silver" - is it referring to the amount of the claim - meaning what the claimant's side is demanding or is it referring to the defendant's claim - how much is the defendant denying? There are four attempts to support Rav's understanding from the Mishna and other tannaitic sources, however the first three can be explained according to Shmuel as well. Two other rulings of Shmuel are brought, including a basic one that if one claims the other owes two different items and the other admits of having one of the items, the defendant takes an oath of partial admission. Two versions are brought about whether Rabbi Yochanan agreed or disagreed with this opinion. Proofs are brought to prove Shmuel's opinion but are proven to be inconclusive. Likewise, those same proofs are brought to disprove the opinion that Rabbi Yochanan disagrees but are rejected in the same way.  

Study Guide Shevuot 40 Rav and Shmuel disagree about how to understand the line in the Mishna regarding an oath of a partial admission: "a claim must be two ma'ah of silver" - is it referring to the amount of the claim - meaning what the claimant's side is demanding or is it referring to the defendant's claim - how much is the defendant denying? There are four attempts to support Rav's understanding from the Mishna and other tannaitic sources, however the first three can be explained according to Shmuel as well. Two other rulings of Shmuel are brought, including a basic one that if one claims the other owes two different items and the other admits of having one of the items, the defendant takes an oath of partial admission. Two versions are brought about whether Rabbi Yochanan agreed or disagreed with this opinion. Proofs are brought to prove Shmuel's opinion but are proven to be inconclusive. Likewise, those same proofs are brought to disprove the opinion that Rabbi Yochanan disagrees but are rejected in the same way.  

How Resh Lakesh conducted himself as a student in the shiur of Rabbi Yochanan

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.

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.

Today's daf is sponsored by Batsheva and Daniel Pava. "Eighty-one years ago, on bet Sivan, the deportation of Hungarian Jewry to Auschwitz began. May our learning be dedicated to the memory of my great-grandmother, Raizel, my grandmother, Batsheva bat Yisroel, the Steinmetz and Vegh families of Apsha, and all the Jews of Marmarosh who were murdered in Auschwitz. May their memories be a blessing." Rava rules that one who takes an oath to not eat a loaf of bread, even if they have already eaten most of it, as long as there is still an olive bulk of bread left, the person can go to a chacham to repeal the oath retroactively. How can this case work with both the language of "I will not eat any of it" and "I will not eat it in its entirety"? A source is brought regarding a nazir to raise a contradiction to Rava. However, it is resolved in three possible ways. Ameimar disagrees with Rava and holds that one has even longer to repeal the oath, as long as the punishment has not yet been implemented. Rava explains that if an oath is made with a condition, if the condition is fulfilled without intention, the oath does not take effect. If the person remembers the condition but forgets the oath when eating the forbidden item, one is liable to bring a sacrifice. If the person remembers both the condition and the oath when eating both, and first eats the one fulfilling the condition, they will receive lashes. If the person first eats the forbidden one and then eats the one fulfilling the condition, it is a debate between Rabbi Yochanan and Reish Lakish regarding a warning given in doubt, hatraat safek. Rava continues with another case where a person said that each item is forbidden on condition that they eat the other item. He discusses four possible permutations of what the person did unintentionally and intentionally and explains the law in each case. Rav Meri brings support from a Mishna and braita for Rava's principle in the above cases that if the condition is fulfilled unintentionally, the oath does not go into effect. Avimi asks his brother Eifa about the ruling in different cases of a double/overlapping oath. Each time Eifa answers, Avimi disagrees with Eifa's ruling.

Today's daf is sponsored by Batsheva and Daniel Pava. "Eighty-one years ago, on bet Sivan, the deportation of Hungarian Jewry to Auschwitz began. May our learning be dedicated to the memory of my great-grandmother, Raizel, my grandmother, Batsheva bat Yisroel, the Steinmetz and Vegh families of Apsha, and all the Jews of Marmarosh who were murdered in Auschwitz. May their memories be a blessing." Rava rules that one who takes an oath to not eat a loaf of bread, even if they have already eaten most of it, as long as there is still an olive bulk of bread left, the person can go to a chacham to repeal the oath retroactively. How can this case work with both the language of "I will not eat any of it" and "I will not eat it in its entirety"? A source is brought regarding a nazir to raise a contradiction to Rava. However, it is resolved in three possible ways. Ameimar disagrees with Rava and holds that one has even longer to repeal the oath, as long as the punishment has not yet been implemented. Rava explains that if an oath is made with a condition, if the condition is fulfilled without intention, the oath does not take effect. If the person remembers the condition but forgets the oath when eating the forbidden item, one is liable to bring a sacrifice. If the person remembers both the condition and the oath when eating both, and first eats the one fulfilling the condition, they will receive lashes. If the person first eats the forbidden one and then eats the one fulfilling the condition, it is a debate between Rabbi Yochanan and Reish Lakish regarding a warning given in doubt, hatraat safek. Rava continues with another case where a person said that each item is forbidden on condition that they eat the other item. He discusses four possible permutations of what the person did unintentionally and intentionally and explains the law in each case. Rav Meri brings support from a Mishna and braita for Rava's principle in the above cases that if the condition is fulfilled unintentionally, the oath does not go into effect. Avimi asks his brother Eifa about the ruling in different cases of a double/overlapping oath. Each time Eifa answers, Avimi disagrees with Eifa's ruling.

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

Rabin brought the Torah of Rabbi Yochanan in Israel to Babylonia to establish the difference between a false oath, not keeping one's word, and swearing in vain (with 3 different verses in the Torah that establish the prohibition). Plus, every negative commandment that has an action - gets lashes. But if there's no action, no lashes -- except for the exceptions, where lashes would be incurred. Also, establishing the views of the sages with regard to the unspecified statements - and what they mean in terms of amounts, and so on. For example: if a minute amount of food is prohibited, does it incur a sacrifice? In part, it's contingent on establishing the definitions - what is the minimum amount for eating to count as eating?

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

Today's daf is sponsored by Helen Danczak in memory of her beloved mother on her 28th yahrzeit. "Her love of family is a guiding force for me." Today's daf is sponsored by Debbie and Yossi Gevir on the birth of two new grandchildren. "With joy and gratitude to Hashem! Mazal Tov to our beloved children Elazar and Sarah on the birth, two months ago. of their daughter, Shaked Tova. And to our beloved children Eliav and Noya, upon the birth of their son Ofek Shalom, whose Brit was yesterday. שירבו שמחות בישראל! A contradiction is brought between a braita and the Mishna regarding the language "I take an oath that I will eat." This contradiction is resolved in two different ways. A braita explains what "mivta" is and what "isar" is. They are both languages of oaths. But an isar can be liable a sacrifice and also not necessarily. The meaning of this braita is a subject of debate between Abaye and Rava who disagree about whether isar is a language of being matpis on an oath or not. Rav Dimi explains in the name of Rabbi Yochanan what negative commandments are transgressed by different types of oath of expression (past and future) and for vows. He explains that oaths about something that one will do in the future are "false oaths" and in the past are "vain oaths." However, there is a braita that says that false and vain oaths are the same. How can this braita be explained in light of Rav Dimi's statement?

Today's daf is sponsored by Helen Danczak in memory of her beloved mother on her 28th yahrzeit. "Her love of family is a guiding force for me." Today's daf is sponsored by Debbie and Yossi Gevir on the birth of two new grandchildren. "With joy and gratitude to Hashem! Mazal Tov to our beloved children Elazar and Sarah on the birth, two months ago. of their daughter, Shaked Tova. And to our beloved children Eliav and Noya, upon the birth of their son Ofek Shalom, whose Brit was yesterday. שירבו שמחות בישראל! A contradiction is brought between a braita and the Mishna regarding the language "I take an oath that I will eat." This contradiction is resolved in two different ways. A braita explains what "mivta" is and what "isar" is. They are both languages of oaths. But an isar can be liable a sacrifice and also not necessarily. The meaning of this braita is a subject of debate between Abaye and Rava who disagree about whether isar is a language of being matpis on an oath or not. Rav Dimi explains in the name of Rabbi Yochanan what negative commandments are transgressed by different types of oath of expression (past and future) and for vows. He explains that oaths about something that one will do in the future are "false oaths" and in the past are "vain oaths." However, there is a braita that says that false and vain oaths are the same. How can this braita be explained in light of Rav Dimi's statement?

Study Guide Shevuot 19 Rabbi Eliezer and Rabbi Akiva disagree about how to extrapolate the verse in Vayikra 5:2. Chizkiya explains the difference of opinion between them, while Rabbi Yochanan and Rav Sheshet hold that they do not disagree, rather each exempts one who forgot the Temple or sacrificial items from bringing a sacrifice, but extrapolates it from different words in the verse. Rava asks Rav Nachman: if forgetting the Temple or sacrificial items does not obligate one to bring a sacrifice, what if one forgot both the Temple and that one was impure? Rav Nachman answers that since the person also forgot they were impure, of course there is an obligation to bring a sacrifice. But Rava retorts that perhaps since one who forgets the Temple is exempt, this person would be exempt as well. Rav Ashi suggests an answer to this deliberation, but Ravina rejects it. A case is brought of one who walked on two paths - one pure and one impure and went into the Temple. Two variations are brought and there is a debate about the halakha in each case. There are three different opinions regarding these three cases. What is the root of their debate? The issues raised here relate to what type of previous knowledge of impurity is necessary to obligate one for a sacrifice. Rabbi Yochanan and Reish Lakish each offer different interpretations for the first opinion in the cases of the two paths. Their opinions here contradict their opinions in a different place. How are these contradictions reconciled?

Study Guide Shevuot 19 Rabbi Eliezer and Rabbi Akiva disagree about how to extrapolate the verse in Vayikra 5:2. Chizkiya explains the difference of opinion between them, while Rabbi Yochanan and Rav Sheshet hold that they do not disagree, rather each exempts one who forgot the Temple or sacrificial items from bringing a sacrifice, but extrapolates it from different words in the verse. Rava asks Rav Nachman: if forgetting the Temple or sacrificial items does not obligate one to bring a sacrifice, what if one forgot both the Temple and that one was impure? Rav Nachman answers that since the person also forgot they were impure, of course there is an obligation to bring a sacrifice. But Rava retorts that perhaps since one who forgets the Temple is exempt, this person would be exempt as well. Rav Ashi suggests an answer to this deliberation, but Ravina rejects it. A case is brought of one who walked on two paths - one pure and one impure and went into the Temple. Two variations are brought and there is a debate about the halakha in each case. There are three different opinions regarding these three cases. What is the root of their debate? The issues raised here relate to what type of previous knowledge of impurity is necessary to obligate one for a sacrifice. Rabbi Yochanan and Reish Lakish each offer different interpretations for the first opinion in the cases of the two paths. Their opinions here contradict their opinions in a different place. How are these contradictions reconciled?

No one really knows what happens after we die, and even if we live within a tradition (as Judaism is) that is quite clear that there is a heaven and a hell, who is to say which way you and I are going? Rabbi Yochanan ben Zakkai was one of the greatest of all time, and he didn't know either. That should give us pause.

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

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

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

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

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

The gemara in Brachos 28b recounts that when Rabbi Yochanan ben Zakkai's students came to visit him when he was deathly ill, he began to cry? His surprised students asked him why...

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

Today's daf is sponsored by Dianne Kuchar in loving memory of her husband Dennis, Shimon Avraham, on his 3rd yahrzeit. "We all miss him." Today's daf is sponsored by Raquel Pilzer & Jennifer Lankin in loving memory of their beloved brother, Avigdor Chai Avraham on his 4th yahrzeit. "You are always on our minds and in our hearts." And also for the constant strength & safety of Raquel's husband Zevi in his current round of miluim." Today's daf is sponsored by Sara Berelowitz in honor of her newest grandchild, Levi, son of Chava and Meyer Sterman. The Gemara establishes the Mishna according to Rabbi Yishmael by explaining the case of oaths in the Mishna to refer to one who transgresses intentionally and is to receive lashes, not a sacrifice. This raises a difficulty with Rabbi Yochanan who holds like an unattributed Mishna but does not hold by this Mishna, as there is a case where no action is performed and Rabbi Yochanan holds there are no lashes in that case. To resolve the difficulty, they bring a different Mishna that Rabbi Yochanan holds by instead. Why would Rabbi Yochanan choose one and not the other? Why would Rebbi bring two different contradictory Mishnayot? After resolving all the issues, the Gemara raises a further issue. How can the Mishna be referring to lashes as leprosy and Shabbat as they are not punishable by lashes? There is a case of leprosy where one receives lashes and for Shabbat there are lashes if one is warned regarding lashes as Rabbi Yishmael holds that a negative commandment that is punishable by death can also be punishable by lashes. This explains why from the start the Mishna was explained according to Rabbi Yishmael. However, the Gemara questions this last point as the Mishna clearly doesn't accord with Rabbi Akiva for other reasons as he does not include one who forgets about the Temple and sacrificial items. This question can be resolved in the same way as we read the Mishna according to Rabbi Yishmael, with lashes instead of a sacrifice. After resolving the previous issues, more difficulties are raised with explaining the Mishna to be referring to lashes, as in the case of impurity, it is clear from the wording in the Mishna that the issue is one who sinned unwittingly and is obligated to bring a sacrifice. Therefore Rav Kahana (on the basis of Rav Yosef, but with a modification) explains that the Mishna accords with Rebbi who holds like Rabbi Yishmael in the case of impurity and Rabbi Akiva in the case of oaths. How can Rav Kahana be sure that Rebbi holds like Rabbi Yishmael in impurity and Rabbi Akiva in oaths. The Gemara provides sources for each one.  

Today's daf is sponsored by Dianne Kuchar in loving memory of her husband Dennis, Shimon Avraham, on his 3rd yahrzeit. "We all miss him." Today's daf is sponsored by Raquel Pilzer & Jennifer Lankin in loving memory of their beloved brother, Avigdor Chai Avraham on his 4th yahrzeit. "You are always on our minds and in our hearts." And also for the constant strength & safety of Raquel's husband Zevi in his current round of miluim." Today's daf is sponsored by Sara Berelowitz in honor of her newest grandchild, Levi, son of Chava and Meyer Sterman. The Gemara establishes the Mishna according to Rabbi Yishmael by explaining the case of oaths in the Mishna to refer to one who transgresses intentionally and is to receive lashes, not a sacrifice. This raises a difficulty with Rabbi Yochanan who holds like an unattributed Mishna but does not hold by this Mishna, as there is a case where no action is performed and Rabbi Yochanan holds there are no lashes in that case. To resolve the difficulty, they bring a different Mishna that Rabbi Yochanan holds by instead. Why would Rabbi Yochanan choose one and not the other? Why would Rebbi bring two different contradictory Mishnayot? After resolving all the issues, the Gemara raises a further issue. How can the Mishna be referring to lashes as leprosy and Shabbat as they are not punishable by lashes? There is a case of leprosy where one receives lashes and for Shabbat there are lashes if one is warned regarding lashes as Rabbi Yishmael holds that a negative commandment that is punishable by death can also be punishable by lashes. This explains why from the start the Mishna was explained according to Rabbi Yishmael. However, the Gemara questions this last point as the Mishna clearly doesn't accord with Rabbi Akiva for other reasons as he does not include one who forgets about the Temple and sacrificial items. This question can be resolved in the same way as we read the Mishna according to Rabbi Yishmael, with lashes instead of a sacrifice. After resolving the previous issues, more difficulties are raised with explaining the Mishna to be referring to lashes, as in the case of impurity, it is clear from the wording in the Mishna that the issue is one who sinned unwittingly and is obligated to bring a sacrifice. Therefore Rav Kahana (on the basis of Rav Yosef, but with a modification) explains that the Mishna accords with Rebbi who holds like Rabbi Yishmael in the case of impurity and Rabbi Akiva in the case of oaths. How can Rav Kahana be sure that Rebbi holds like Rabbi Yishmael in impurity and Rabbi Akiva in oaths. The Gemara provides sources for each one.  

This month's learning is sponsored by Bracha Rutner in loving memory of Anna Rutner. "She was a woman who was always curious about life. She came to the US in 1958 and learned English and made an incredible life for herself raising four children and seventeen grandchildren. She will always live on in our hearts and in the number of great-grandchildren named after her."  The Gemara begins with three structural questions regarding the Mishna. Why is Shevuot written right after Makkot? Why did the Mishna list all four cases that have two cases learned from the Torah and two from the rabbis, when in the context of Masechet Shabbat and Masechet Negaim (laws of leprosy), only the relevant case for the masechet is mentioned? Why did the Mishna begin with Shevuot, but when elaborating on the details, the case of impurity came first, and only after that does the Mishna move back to elaborate on laws of oaths? The Gemara explains in each of the four categories, what two cases appear in the Torah and what two are from rabbinic law. Does the Mishna follow Rabbi Yishmael or Rabbi Akiva? At first glance, it doesn't seem to follow either opinion as in oaths, Rabbi Yishmael holds one does not bring a sacrifice on oaths relating to past actions, and Rabbi Akiva holds that one does not bring a sacrifice if one forgot that the Temple was in that place or that the item was a sacrificial item. The first answer given is that each could fit with the Mishna if we adopt a different understanding of the Mishna. One could explain that the Mishna brings a list of two cases that are four, but not all obligate one in a sacrifice. This explanation is rejected since the Mishna also lists four cases for leprous marks and one is obligated to bring a sacrifice upon becoming purified from all four cases, and the assumption is that all four cases in the Mishna are similar in that way. The second answer given is that the Mishna follows Rabbi Yishmael and the Mishna refers to the obligation to receive lashes for an oath of expression that one did not keep intentionally, not a sacrifice for not keeping the oath because one forgot. This accords with Rava's position that one can derive from the verse about false oaths that one receives lashes for an oath of expression about something that happened in the past. To make this explanation fit with the Mishna, Rabbi Yishmael would need to hold that one receives lashes for a negative prohibition that to transgress it, one does not do an action, as the oath, "I will not eat," and one does not eat, does not involve an action on the part of the one who does not fulfill the oath. This raises a difficulty as Rabbi Yochanan holds like all unattributed Mishnayot, such as ours and he also holds that one does not receive lashes if no action is performed. To resolve this difficulty, the Gemara explains that Rabbi Yochanan holds by a different unattributed Mishna and they quote a Mishna in Makkot regarding notar, leftover meat from the Pesach sacrifice. However, this suggestion is rejected, as that Mishna can be understood following Rabbi Yehuda's explanation that it is a negative prohibition that has a positive way to fix it, lav hanitak l'asei, for which one is exempt from lashes.   

This month's learning is sponsored by Bracha Rutner in loving memory of Anna Rutner. "She was a woman who was always curious about life. She came to the US in 1958 and learned English and made an incredible life for herself raising four children and seventeen grandchildren. She will always live on in our hearts and in the number of great-grandchildren named after her."  The Gemara begins with three structural questions regarding the Mishna. Why is Shevuot written right after Makkot? Why did the Mishna list all four cases that have two cases learned from the Torah and two from the rabbis, when in the context of Masechet Shabbat and Masechet Negaim (laws of leprosy), only the relevant case for the masechet is mentioned? Why did the Mishna begin with Shevuot, but when elaborating on the details, the case of impurity came first, and only after that does the Mishna move back to elaborate on laws of oaths? The Gemara explains in each of the four categories, what two cases appear in the Torah and what two are from rabbinic law. Does the Mishna follow Rabbi Yishmael or Rabbi Akiva? At first glance, it doesn't seem to follow either opinion as in oaths, Rabbi Yishmael holds one does not bring a sacrifice on oaths relating to past actions, and Rabbi Akiva holds that one does not bring a sacrifice if one forgot that the Temple was in that place or that the item was a sacrificial item. The first answer given is that each could fit with the Mishna if we adopt a different understanding of the Mishna. One could explain that the Mishna brings a list of two cases that are four, but not all obligate one in a sacrifice. This explanation is rejected since the Mishna also lists four cases for leprous marks and one is obligated to bring a sacrifice upon becoming purified from all four cases, and the assumption is that all four cases in the Mishna are similar in that way. The second answer given is that the Mishna follows Rabbi Yishmael and the Mishna refers to the obligation to receive lashes for an oath of expression that one did not keep intentionally, not a sacrifice for not keeping the oath because one forgot. This accords with Rava's position that one can derive from the verse about false oaths that one receives lashes for an oath of expression about something that happened in the past. To make this explanation fit with the Mishna, Rabbi Yishmael would need to hold that one receives lashes for a negative prohibition that to transgress it, one does not do an action, as the oath, "I will not eat," and one does not eat, does not involve an action on the part of the one who does not fulfill the oath. This raises a difficulty as Rabbi Yochanan holds like all unattributed Mishnayot, such as ours and he also holds that one does not receive lashes if no action is performed. To resolve this difficulty, the Gemara explains that Rabbi Yochanan holds by a different unattributed Mishna and they quote a Mishna in Makkot regarding notar, leftover meat from the Pesach sacrifice. However, this suggestion is rejected, as that Mishna can be understood following Rabbi Yehuda's explanation that it is a negative prohibition that has a positive way to fix it, lav hanitak l'asei, for which one is exempt from lashes.   

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. 

Today's daf is sponsored by Rochelle Cheifetz in loving memory of her mother, Chana Cohen, Chana bat Rav Moshe and Tzipora Mashbaum, on her 4th yartzeit. "You graced us all with your glorious smile, innate wisdom and beautiful neshama. To say that you are missed every day is an understatement." Today's daf is for the refuah shleima of Elad ben Netta. The Gemara questions Rabbi Yochanan's statement that one only receives lashes for eating maaser sheni outside Jerusalem after it was brought into Jerusalem, based on a derivation from Rabbi Yosi's words ina braita. The Gemara resolves this difficulty by explaining the derivation from Rabbi Yosi's as referring to a case where the produce had already been brought into Jerusalem, and the innovation is that it entered while still being tevel (untithed produce), and he holds that gifts that have not been separated are considered as if they have been separated. However, the Gemara raises a difficulty with this resolution (because it seems R' Yosi doesn't actually hold this position). The Gemara then presents two answers from Rabba and Ravina to resolve this difficulty. One who makes a bald spot on his head as a sign of mourning for the dead, who rounds the corners of his head or destroys the hair on his beard, or who makes a cut in his flesh for the dead receives lashes. The Gemara discusses the details of these commandments and the minimum measurements for which one would be liable.

Today's daf is sponsored by Rochelle Cheifetz in loving memory of her mother, Chana Cohen, Chana bat Rav Moshe and Tzipora Mashbaum, on her 4th yartzeit. "You graced us all with your glorious smile, innate wisdom and beautiful neshama. To say that you are missed every day is an understatement." Today's daf is for the refuah shleima of Elad ben Netta. The Gemara questions Rabbi Yochanan's statement that one only receives lashes for eating maaser sheni outside Jerusalem after it was brought into Jerusalem, based on a derivation from Rabbi Yosi's words ina braita. The Gemara resolves this difficulty by explaining the derivation from Rabbi Yosi's as referring to a case where the produce had already been brought into Jerusalem, and the innovation is that it entered while still being tevel (untithed produce), and he holds that gifts that have not been separated are considered as if they have been separated. However, the Gemara raises a difficulty with this resolution (because it seems R' Yosi doesn't actually hold this position). The Gemara then presents two answers from Rabba and Ravina to resolve this difficulty. One who makes a bald spot on his head as a sign of mourning for the dead, who rounds the corners of his head or destroys the hair on his beard, or who makes a cut in his flesh for the dead receives lashes. The Gemara discusses the details of these commandments and the minimum measurements for which one would be liable.

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

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

Study Guide Makkot 16 Today's daf is dedicated in commemoration of Yom HaShoah, in memory of all those who perished in the Holocaust. Today's daf is sponsored by Caroline Ben-Ari in loving memory of her father, Ivor Rhodes, Yisrael ben Meir v'Sara. "Please send me Dad jokes and bad puns--the worse, the better. Dad was a quiet man who cared deeply about doing the right thing. In the words of my sister-in-law to him 15 years and 2 days ago: 'You are a true gentleman... with a wicked sense of humour!' As the years go by, I find myself missing him more and more." Today's daf is sponsored by Tina Lamm in memory of her mother-in law, Mrs. Mindy Lamm, on her 5th yahrzeit.  "My mother-in-law was an extraordinary woman and the full partner of her husband, Rabbi Dr. Norman Lamm, zt"l. Together, through 68 years of marriage, they raised a beautiful family while leading the Modern Orthodox world with brilliance, vision, and incredible dignity.  We miss her every day.” The debate between Rabbi Yochanan and Reish Lakish regarding whether one gets lashes for a doubtful warning (a warning given when it wasn't clear whether the person was going to violate the prohibition) can be found in another case regarding one who takes an oath that they will eat a loaf of bread today. They also disagree about whether or not one gets lashes for a negative prohibition that does not have an action associated with it. Both are derived from the same tanna, Rabbi Yehuda, and the sources they use to support their opinions are brought. At first, they suggest that both derive it from the same statement of Rabbi Yehuda regarding notar, but that suggestion is rejected completely as neither opinion corresponds to that opinion. Two different sources of Rabbi Yehuda are brought - each one corresponding to a different opinion. Rabbi Yochanan says that there are only who mitzvot where one can get lashes for a negative commandment that has a positive commandment intended to fix it, as he holds that one only gets lashes if one nullifies the possibility for fixing it. There are only two cases where it is possible to nullify the possibility for fixing the mitzva. The first is the mitzva of sending the mother bird away, as if one takes the mother bird and her chicks and then kils the mother bird, there is no possibility to send away the mother bird. The other one he leaves to his student to figure out and the student makes various suggestions before arriving at a conclusion that it is peah. leaving over the corner of the field for the poor. The next part of the Mishna is discussed regarding lashes for creepy crawling creatures and it is explained that since there are various negative commandments in the Torah regarding this prohibition, and there are various cases where one could receive multiple sets of lashes. If one eats produce where only the tithe for the poor wasn't taken, one receives lashes. This accords with Rabbi Yosi's opinion. 

Study Guide Makkot 16 Today's daf is dedicated in commemoration of Yom HaShoah, in memory of all those who perished in the Holocaust. Today's daf is sponsored by Caroline Ben-Ari in loving memory of her father, Ivor Rhodes, Yisrael ben Meir v'Sara. "Please send me Dad jokes and bad puns--the worse, the better. Dad was a quiet man who cared deeply about doing the right thing. In the words of my sister-in-law to him 15 years and 2 days ago: 'You are a true gentleman... with a wicked sense of humour!' As the years go by, I find myself missing him more and more." Today's daf is sponsored by Tina Lamm in memory of her mother-in law, Mrs. Mindy Lamm, on her 5th yahrzeit.  "My mother-in-law was an extraordinary woman and the full partner of her husband, Rabbi Dr. Norman Lamm, zt"l. Together, through 68 years of marriage, they raised a beautiful family while leading the Modern Orthodox world with brilliance, vision, and incredible dignity.  We miss her every day.” The debate between Rabbi Yochanan and Reish Lakish regarding whether one gets lashes for a doubtful warning (a warning given when it wasn't clear whether the person was going to violate the prohibition) can be found in another case regarding one who takes an oath that they will eat a loaf of bread today. They also disagree about whether or not one gets lashes for a negative prohibition that does not have an action associated with it. Both are derived from the same tanna, Rabbi Yehuda, and the sources they use to support their opinions are brought. At first, they suggest that both derive it from the same statement of Rabbi Yehuda regarding notar, but that suggestion is rejected completely as neither opinion corresponds to that opinion. Two different sources of Rabbi Yehuda are brought - each one corresponding to a different opinion. Rabbi Yochanan says that there are only who mitzvot where one can get lashes for a negative commandment that has a positive commandment intended to fix it, as he holds that one only gets lashes if one nullifies the possibility for fixing it. There are only two cases where it is possible to nullify the possibility for fixing the mitzva. The first is the mitzva of sending the mother bird away, as if one takes the mother bird and her chicks and then kils the mother bird, there is no possibility to send away the mother bird. The other one he leaves to his student to figure out and the student makes various suggestions before arriving at a conclusion that it is peah. leaving over the corner of the field for the poor. The next part of the Mishna is discussed regarding lashes for creepy crawling creatures and it is explained that since there are various negative commandments in the Torah regarding this prohibition, and there are various cases where one could receive multiple sets of lashes. If one eats produce where only the tithe for the poor wasn't taken, one receives lashes. This accords with Rabbi Yosi's opinion. 

Study Guide Makkot 15 This week's learning is sponsored by Elana Storch for the refuah shleima of Avraham haLevi Ben Eidel.  Today's daf is sponsored for the refuah shleima of Chaya Golda Bat Esther. Today's daf is sponsored by the Hadran Women of Long Island for the refuah shleima of our friend and co-learner, Leah Brick, Leah Breindel bat Gittel Yenta בתוך שאר חולי ישראל. "We have watched and admired Leah as she meets this challenge with grace, equanimity and absolute faith, and look forward to sharing many smachot in good health with her - especially our Hadran LI trip to Israel!"  Rabba bar Hana quotes Rabbi Yochanan saying that if a positive commandment precedes a negative commandment, one receives lashes and this is not considered a lav hanitak l'ase, a negative commandment that can be corrected/uprooted by a positive commandment for which one does not receive lashes. Rabbi Yochanan denies having said that. Raba doesn't understand why Rabbi Yochanan would deny it, as a case in our Mishna can prove Rabbi Yochanan's rule. However, the Gemara bring a case of a rapist, trying to prove why Rabbi Yochanan changed his mind and did not accept the above rule. Ulla (in three different attempts) and Rava each try to explain why the case of a rapist does not fit into the category of the rule (a positive commandment the precedes the negative commandment). All attempts by Ulla are rejected, but Rava's is accepted.

A difficult daf. When a combination of mitzvot (positive and negative) and the violation thereof lead to lashes vs. when the result is no lashes. Plus, Rabbi Yochanan changes his mind. Plus, the case of a man who rapes a woman, has to marry her, can't divorce her, and then does divorce her - what happens to him? Also, how the time factor to do a positive commandment is relevant to his rectifying this situation.

Study Guide Makkot 15 This week's learning is sponsored by Elana Storch for the refuah shleima of Avraham haLevi Ben Eidel.  Today's daf is sponsored for the refuah shleima of Chaya Golda Bat Esther. Today's daf is sponsored by the Hadran Women of Long Island for the refuah shleima of our friend and co-learner, Leah Brick, Leah Breindel bat Gittel Yenta בתוך שאר חולי ישראל. "We have watched and admired Leah as she meets this challenge with grace, equanimity and absolute faith, and look forward to sharing many smachot in good health with her - especially our Hadran LI trip to Israel!"  Rabba bar Hana quotes Rabbi Yochanan saying that if a positive commandment precedes a negative commandment, one receives lashes and this is not considered a lav hanitak l'ase, a negative commandment that can be corrected/uprooted by a positive commandment for which one does not receive lashes. Rabbi Yochanan denies having said that. Raba doesn't understand why Rabbi Yochanan would deny it, as a case in our Mishna can prove Rabbi Yochanan's rule. However, the Gemara bring a case of a rapist, trying to prove why Rabbi Yochanan changed his mind and did not accept the above rule. Ulla (in three different attempts) and Rava each try to explain why the case of a rapist does not fit into the category of the rule (a positive commandment the precedes the negative commandment). All attempts by Ulla are rejected, but Rava's is accepted.

Presentation in PDF format Study Guide Makkot 14 The debate between Rabbi Akiva, Rabbi Yishmael and Rabbi Yitzchak is discussed regarding whether or not one gets lashes for sins that one gets karet or death by the court. After bringing a third explanation for RAbbi Akiva's position, the Gemara brings the source for Rabbi Yitzchak's opinion. What do Rabbi Yishmael and Rabbi Akiva derive from that verse? This question leads to a long back and forth discussion about what they each derive from various verses. The Mishna taught that one gets lashes for eating sacrificial items, kodashim,  when they are impure. Where can the warning for this be found? Rabbi Yochanan and Reish Lakish each offer different opinions. There is a back and forth discussion regarding their sources.

Reviewing the opinions of Rabbi Akiva, Rabbi Yishmael, and Rabbi Yitzchak on lashes and more severe punishments from the previous daf, with some focus on Rabbi Yitzchak's opinion. Plus, Rabbi Yochanan's opinion that one who committed all of the illicit sexual relationships in one period of forgetting or lack of awareness would need to bring a sin-offering for each relationship. But the only way one could violate the prohibition against sleeping with one's sister, who is also one's father's sister, and one's mother's sister - that takes a wicked person who is the son of a wicked person, in terms of violating and violating again, for such relationships to be possible in one person (and then raising the question whether that's one sin-offering or three). [Who's Who: Rabbi Yitzchak] Also, what happens when a person is ritually impure and needs to bring that sacrifice? And what if an impure person did eat from the offering (eg - Shelamim) while impure? To be punished, one still needs a warning from the biblical text.

Presentation in PDF format Study Guide Makkot 14 The debate between Rabbi Akiva, Rabbi Yishmael and Rabbi Yitzchak is discussed regarding whether or not one gets lashes for sins that one gets karet or death by the court. After bringing a third explanation for RAbbi Akiva's position, the Gemara brings the source for Rabbi Yitzchak's opinion. What do Rabbi Yishmael and Rabbi Akiva derive from that verse? This question leads to a long back and forth discussion about what they each derive from various verses. The Mishna taught that one gets lashes for eating sacrificial items, kodashim,  when they are impure. Where can the warning for this be found? Rabbi Yochanan and Reish Lakish each offer different opinions. There is a back and forth discussion regarding their sources.

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

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

Today's daf is sponsored by Rikki and Alan Zibitt in loving memory of their mothers, Helen Zibitt, Hena bat Yaacov v' Rachel Leah, whose 20th yahrzeit was 28 Adar and Friedl bat Meir v' Rivkah, whose 10th yahrzeit is 9 Nisan. "They were true Women of Valor, who lived lives of hesed, loshon tov and ahavat Yisrael. We miss them every day! May their neshamot have the highest aliyah." Rabbi Yochanan and Reish Lakish disagree about how to understand three different verses relating to Gehenom and the final redemption - Reish Lakish interprets them all harshly and rabbi Yochanan more leniently. The language of redemption used in the Torah describes both getting out of Egypt and coming into the land of Israel. Rabbi Simai makes a heikesh - just like the Jews entered the land with only two out of the 600,000 that came out of Egypt, they also came out of Egypt with the same percentage of people that were there. If 600,000 came out, it must be that there were 180 billion people there, and they died before the Exodus. The same will hold e for the days of the Messiah, as is derived from Hosea 2:17. Two situations are described in which Moshe is critical of God. The people of a wayward city, that were convinced by members of their city to worship idols, do not have a share in the World-to-Come. The halakhic details of this city are discussed.

Today's daf is sponsored by Abby Sosland in loving memory of Rabbi Henry Sosland. "He taught us that daily learning could be the ultimate source of comfort and sipuk nefesh." Today’s daf is sponsored by the Hadran Women of Long Island in honor of our friend and co-learner, Bracha Rutner, whose completion of Masechet Sanhedrin marks her siyum on all of Shas. "You dedicated the last seven and one-half years to this monumental achievement, and we are so proud that you are one of our group, and that we are able to share in your simcha! לכי מחיל אל חיל." Korach's wife convinced him to rebel against Moshe, despite Korach initially arguing against her persuasion. What were her specific complaints against Moshe and Aharon? Based on inferences from Bamidbar 16:14 and Tehillim 106:16, Rabbi Yochanan explains that they accused Moshe of engaging in relations with their wives. Moshe approached Datan and Aviram, seeking reconciliation. From this action, Reish Lakish teaches that one should actively work to resolve disputes. Different verses are brought to prove that anyone who challenges their teacher is considered as challenging God directly. There is a debate regarding Korach's fate: Was he swallowed by the earth or burned with the others who offered incense? This remains unresolved due to different interpretations of the verses. However, the Torah clearly states that Korach's sons survived. Regarding the generation that wandered in the desert, sages debate whether they will have a share in the World-to-Come. Various verses are cited to support both positions. Similarly, the fate of the ten tribes is disputed. Will they eventually return to the land or were they permanently exiled? This discussion centers on different interpretations of Devarim 29:27. Scholars also debate whether these tribes will receive a portion in the World-to-Come, with various verses brought as evidence. In both these controversies, Rabbi Akiva takes the stricter position that they will neither return nor have a share in the World-to-Come. Rabba bar bar Hanna quotes Rabbi Yochanan questioning Rabbi Akiva's stance, noting that Rabbi Akiva typically adopts more lenient positions. What is the source for Rabbi Akiva's general tendency toward leniency? From what point in development can one merit entry to the World-to-Come: from conception, birth, the ability to speak, or the ability to say "amen"?

Today's daf is sponsored by the Hadran Zoom Family in loving memory of our fellow Daf learner Carol Robinson, z"l. "In all the spaces she touched she was an אישה כגפן פוריה, fruitful in all her endeavors." Micah was saved from losing his share in the World-to-Come because he gave food to travelers. Rabbi Yochanan, partially based on a statement of Rabbi Yosi bar Kisma explained that hospitality is so important that one can see its effect in several ways throughout Tanach history. Why were Achaz, Amon and Yehoyakim not included in the list of those not receiving a share in the World-to-Come? Even though hospitality is an important value, sometimes it is not. This is highlighted by Chizkiyahu who invited Babylonian messengers and fed them a lot of food, treating them with a lot of respect, which partially caused the destruction of the Temple. Several verses from Eicha are expounded to explain many different issues relating to the destruction. Rav Ashi explained that anshei kneset hagedola were the ones who created the list of those who did not receive a place in the World-to-Come. Rav Yehuda said in the name of Rav that they wanted to include King Solomon in the list, but God disagreed with them. Others, dorshei reshumot, held that all of them had a place in the World-to-Come (other than Bilam), deriving it from a verse in Tehillim 60:9-10.

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

Today's daf is dedicated in honor of the engagement of my daughter Chani to Saar Har-Chen. "May their love for each other continue to grow and may they always enjoy learning Torah together." How long will be the duration of time of the mashiach? Eight different answers are suggested. Many verses from the prophets explain the great blessings that will be in the future. However, another verse says that the blessings will be of the kind that no one has seen until this day, meaning they are indescribable. Rabbi Yochanan reconciles this contradiction in three different ways. One who doesn't believe that the Torah is from God has no share in the World-to-come. This is derived from a verse in the Torah. A braita is brought that derives other offenses from that braita as well. Since learning Torah was mentioned, the Gemara digresses to discuss the importance of learning Torah and ways to ensure that one's Torah is not forgotten. What is an apikores? What is the difference between an apikores and a "megale panim b'Torah"

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.