Podcasts about Rav

Episode 199 September 23, 2026 On the Needles 2:22 ALL KNITTING LINKS GO TO RAVELRY UNLESS OTHERWISE NOTED.  Please visit our Instagram page @craftcookreadrepeat for non-Rav photos and info     135-1 Limestone by DROPS design, Baa Ram Ewe Donegal Twists in Banshee and Dullahan     Anker's Shirt by Petit Knit, Firebird Yarn Rainbow Tweed in Sour Apple– DONE!! On the Easel 8:08   Filoli Gilded Age Floral exhibit Matisse at sfmoma   Calendar finished!! *No gouachevember this year! On the Table 18:11 Tex mex meatballs from Simply Julia   Chicken with apples and curry Dinner: A Love Story   Bacon Jalapeno Chicken Smash Burgers Recipe - The Washington Post   Chicken with Anchovy butter & chives from Melissa Clark Dinner: Changing the Game Sushi Making at Morimoto in Napa, CA CCSF Chef's Table restaurant in San Francisco On the Nightstand 30:00 We are now a Bookshop.org affiliate!  You can visit our shop to find books we've talked about or click on the links below.  The books are supplied by local independent bookstores and a percentage goes to us at no cost to you!   Burn of the Everflame by Penn Cole An Academic Affair by Jodi McAlister Fibonacci by Tom Harrits (oct 13) A Wall Is Also a Road by Annalee Newitz (oct 6) S. by JJ Abrams and Doug Dorst   The Calamity Club by Kathryn Stockett (DNF)  

Rav drops two remarkably precise descriptions of Rabbinic marriage:חרשת — קנויה ומשויירת.קטנה — קנויה ואינה קנויה.They sound almost identical. They're not.The Aruch HaShulchan explains that the קטנה may represent an all-or-nothing marriage: if she performs מיאון, the kinyan can disappear entirely; if she does not, it can emerge as a complete Rabbinic kinyan.The Rogatchover then sharpens the other side. A חרשת isn't “maybe married.” Her marriage is real — but משויירת. Something is actually missing from what Chazal created.So what exactly are Rav's two categories? A definite but incomplete marriage versus a marriage whose very status remains open.Two words in Rav — משויירת and אינה קנויה — reveal two fundamentally different ways that a דרבנן marriage can be imperfect.

The Gemara gives us Rav and Shmuel — but Rav's position raises a fascinating question: how can this Kiddushin possibly work?The answer is not one step, but two.We follow Rav carefully and uncover the two separate stages that have to happen for the Kiddushin to take effect. Then, through the Rashba and Chazon Ish, we see why neither stage alone is enough — and how putting the two together suddenly makes Rav's entire position click.A classic example of a short line in the Gemara hiding a much deeper mechanism underneath.

Phil, Harrison, Rav & Hugo discuss Big Walk releasing, E-Sports, and their favourite D&D tropes! Will there be dungeons? Will there be dragons? Tune in to find out!See omnystudio.com/listener for privacy information.

Sound Healing with David Gibson The Harmonic Structure of Sound: Odd and Even Harmonics From Guitar Strings to Galaxies David Gibson devotes the hour to the harmonic structure of sound, tracing odd and even harmonics from a plucked guitar string and the singing voice through gongs, crystal bowls, planetary distances, and the golden mean, closing with a live sound meditation for peace. Inside the Sound Healing Center David Gibson opens the broadcast with a tour of the Sound Healing Center's four branches: the Globe Institute, the Sound Healing Store, the Sound Therapy Center, and the Sound Healing Research Foundation. He describes Globe Institute as the only state-approved sound healing college in the United States, offering two sound healing certificates and an audio recording certificate, in person in Sausalito and online, with the online certificate program able to start September 29th and the recording program already underway. He walks through the Store's four hundred instruments and technologies, from crystal bowls and Tibetan bowls to Brainwave Assessment and voice analysis software, and mentions the contract bringing eight sound protocols into Northern California's largest dementia care company. He also describes the Research Foundation's library of over a thousand clinical papers, the Medical Sound Association's bimonthly treatment-plan meetings, and a $100,000 grant funding sound curriculum in Montessori schools, before inviting listeners to an October 4th open house in Sausalito. The Harmonic Structure of Sound Turning to the day's subject, Gibson explains the harmonic structure of sound, the mathematics behind why one instrument or voice feels different from another. He sings a single sustained "ah" and tells listeners they just heard over a hundred notes and frequencies stacked inside that one sound, since nearly every sound in nature is built from many frequencies at once rather than just one. Demonstrating on a guitar, he plucks the open E string at what he simplifies to 80 Hz, calling it the fundamental or root frequency, then rests a finger lightly on the twelfth fret to isolate the second harmonic at 160 Hz, an octave higher. He shows how the string is simultaneously vibrating in two, three, four, and dozens of smaller sections at once, each producing a frequency that is a whole-number multiple of the root, and explains that the voice's vocal cords generate roughly a hundred such vibrations in exactly the same mathematical pattern. Odd Harmonics Versus Even Harmonics Gibson then divides instruments and voices into two families based on which harmonics they emphasize. Metal instruments with bumps, reed instruments, and bagpipes, he explains, produce mostly odd-numbered harmonics, forming a dissonant, edgy chord that he calls activating, evident in gongs, Tibetan bowls struck with a wood stick, clarinets, and heavy metal guitar distortion. Instruments built from nylon string or wood, such as the harp, classical guitar, and wood tongue drum, produce even-numbered harmonics instead, forming a warmer, sweeter chord that calms the nervous system. He carries the same odd-even split into vowels, contrasting the tense, effortful "e" with the relaxed, resonant "oo," and into singers, naming Janis Joplin, Axl Rose, and Bob Dylan as odd-harmonic voices and Barry White and Norah Jones as even-harmonic ones, adding that Adele carries a slight edge of her own. Matching Sound To The Nervous System Gibson maps out when to reach for each family of sound. Odd harmonics, he says, break up stuck energy and emotion, energize a room, and help ease people out of depression once introduced gradually, and can speed blood flow for people in early-stage dementia. But he warns they can trigger panic attacks, overwhelm anyone fragile, freshly out of surgery, or living with advanced dementia, where even a Tibetan bowl must be handled carefully and gongs are off limits entirely. He lays out his spectrum of instruments running from most activating to most calming, gongs, noisemakers, the ocean drum, and wood-struck Tibetan bowls at one end, softening through rattles, drums, and frosted bowls, down to soft shakers, handpan, FreeNote xylophone, RAV drum, sansula, and koshi chimes at the other. He notes his own taste shifts through the day, favoring warm even harmonics in the morning, more activation in the afternoon, and calm again by evening. Harmonics Across Nature And The Body Zooming out, Gibson traces the same harmonic mathematics through the rest of the body and the cosmos. He describes alchemy crystal bowls carrying the vibrational signature of whatever gemstones or metals are embedded in them into every water droplet of the body, and recounts a visitor who had mapped harmonic chords for each organ, explaining that a person's voice takes on the harmonic structure of their weakest organ, fear-holding kidneys sounding one way, an angry liver another. He extends the pattern to the solar system, describing the distance from the Sun to Mercury as a root frequency multiplied outward through Venus, Earth, Mars, and the asteroid belt, a structure some spiritual teachers, he notes, associate with love. He adds that electron shells, vertebrae, and, in Fabien Maman's view, the human aura all follow the same one-times, two-times, three-times series, which is why acoustic instruments map to the body more precisely than electronic ones. The Golden Mean And Closing Meditation Gibson closes by setting the harmonic series against a second pattern, the Fibonacci sequence and its golden mean ratio of 1.618, which he calls nature's spiral, visible in the proportions of the fingers, hand, arm, and face and in shells and galaxies alike, and which he associates with the heart's own resonance when generating love. He calls the harmonic series the masculine structure of the universe and the golden mean its feminine counterpart. To let listeners feel the contrast directly, he plays his own recorded piece "Angelica," built on the odd, edgy harmonics of a tanpura, followed immediately by a mellow, even-harmonic piece he composed for sleep. He then leads listeners live in making the calmest, warmest sound they can manage with their own voice, and sends them off asking them to hold that peaceful state through the evening, the weeks, and the months ahead.

The Trump Administration is at war with the media again. And that means one thing: RAV is the best way to follow the Admin. Parker Sigg talks about this brave new world for conservative media. John Doyle blasts the blackpillers who ignore the huge wins happening every day, and explains what motivates them psychologically. Savanah Hernandez goes to Austin where the left is outraged about another lawbreaker getting shot. Watch every episode ad-free on members.charliekirk.com! Get new merch at charliekirkstore.com!Support the show: http://www.charliekirk.com/supportSee omnystudio.com/listener for privacy information.

The Trump Administration is at war with the media again. And that means one thing: RAV is the best way to follow the Admin. Parker Sigg talks about this brave new world for conservative media. John Doyle blasts the blackpillers who ignore the huge wins happening every day, and explains what motivates them psychologically. Savanah Hernandez goes to Austin where the left is outraged about another lawbreaker getting shot. Watch every episode ad-free on members.charliekirk.com! Get new merch at charliekirkstore.com!Support the show: http://www.charliekirk.com/supportSee omnystudio.com/listener for privacy information.

Study Guide The Gemara explains that the word "tzipor" includes only kosher birds, excluding non-kosher birds from the commandment of shiluch haken. Four additional verses are brought (supplementing the four from Chullin 139) in an attempt to disprove this premise. However, each verse is explained in a different manner, demonstrating that "tzipor" indeed refers exclusively to kosher birds. If the eggs are non-kosher, the commandment also does not apply, as derived from Rav Kahana's exposition of "take for yourself" - and not for your dogs. Rav Kahana's exposition was originally cited to derive the rule that if the chicks are a treifa, the mitzva does not apply, whereas if the mother is a treifa, the mitzva remains in effect. Various Sages raise several questions regarding situations where the obligation to send away the mother bird might not apply, such as when a barrier exists between the mother and the eggs, or when the mother bird broods over eggs of a different species. While Rabbi Eliezer and the Sages disagree concerning a male pheasant, Rabbi Elazar clarifies that their disagreement is strictly limited to that specific case. For a female pheasant, all agree the mitzva applies, while for a standard male of another species, all agree it does not apply. The Mishna rules that if a bird is hovering over the chicks or eggs without touching them, the commandment is in effect only if her wings touch the nest. Rav Yehuda rules in the name of Rav that in a case where the mother bird is sitting on tree branches such that if they were removed she would fall onto the eggs, the commandment is in effect even if she is not presently touching them. A braita is brought to contradict his ruling, but the contradiction is resolved. The Gemara then presents an alternative version in which the braita is cited to support his statement, though this support is ultimately rejected.

Episode 198 September 10, 2026 On the Needles 2:24 ALL KNITTING LINKS GO TO RAVELRY UNLESS OTHERWISE NOTED.  Please visit our Instagram page @craftcookreadrepeat for non-Rav photos and info     OMG Heel Socks by Megan Williams, Knit Picks Felici in Silent Film– DONE!!   135-1 Limestone by DROPS design, Baa Ram Ewe Donegal Twists in Banshee and Dullahan     SSAL 2026: Chameleonic Socks by Stephen West, Schoppel-Wolle Zauberball Crazy in Butterfly Kisses, West Wool Hex in Explore (blue- shocking, I know)   Simple Baby Cap 1 by Susan B. Anderson, Gusto Wool– DONE!   Scultura by Cecelia Campochiaro, AVFKW Floating in Ripple Effect  On the Easel 9:24 Gouache painting class Finished the envelopes! Oils! On the Table 15:48 What Can I Bring by Casey Elsass Staycation Salt & vinegar salsa verde   Linger by Hetty Liu McKinnon (yes again) Eggplant Puttanesca Peaches and Cream with Chile Crisp   Chicken salad with diced pickles Rye crackers from Dinner: Changing the Game by Melissa Clark Anchovy salmon with chives–OH MY, SO GREAT! From Melissa Clark Meatballs wth Marmalade glaze from Melissa Clark   On the Nightstand 28:14 We are now a Bookshop.org affiliate!  You can visit our shop to find books we've talked about or click on the links below.  The books are supplied by local independent bookstores and a percentage goes to us at no cost to you!   Hugos!  Yeah The Everlasting!     The Romance Revival by Christina Lauren This Story Might Save Your Life by Tiffany Crum (audio) Black Bag by Luke Kennard The Knave and the Moon by Rachel Gillig Look What You Made Me Do by John Lanchester (audio)   The Unselected Journals of Emma M. Lion Vol. 1, 2, 3, 4, & 5   Bingo 43:38 WE'RE DONE!!  Listen to the episode to see if you've won!   Bingo thread on Ravelry (you may need to register to view/participate but it's free)   Prizes! Jen of Down Cellar Studio: free knitting kit: pattern, yarn and spa goodies Keri Fischer-Seehuetter's Ravelry Store patriotic star coasters Charlotte of Blue Shine Art: free class Daria of Daria Penta Art & Illustration: fun sticker sheets Jenny of Dinner a Love Story: free year of substack and copy of Weekday Vegetarians vol 1 & 2 (and second set of books entry for those who complete Cooking Only Bingo) Rancho Gordo deluxe gift box Jen of Books are My People: two free months of substack so book club!   Monica's Bingo: Appetizer menu: cocktail club salsa verde Craft usa: baby hat Usa food: s'mores! Read aloud?? Cortney's Bingo: Read aloud; austen synopsis Menu of appetizers  

What's the case of kodshim that your patur from shiluach hakein machlokes Rav and Shmuel and where does a kan have to be located to be chayev

Study Guide The Gemara explains that the word "tzipor" includes only kosher birds, excluding non-kosher birds from the commandment of shiluch haken. Four additional verses are brought (supplementing the four from Chullin 139) in an attempt to disprove this premise. However, each verse is explained in a different manner, demonstrating that "tzipor" indeed refers exclusively to kosher birds. If the eggs are non-kosher, the commandment also does not apply, as derived from Rav Kahana's exposition of "take for yourself" - and not for your dogs. Rav Kahana's exposition was originally cited to derive the rule that if the chicks are a treifa, the mitzva does not apply, whereas if the mother is a treifa, the mitzva remains in effect. Various Sages raise several questions regarding situations where the obligation to send away the mother bird might not apply, such as when a barrier exists between the mother and the eggs, or when the mother bird broods over eggs of a different species. While Rabbi Eliezer and the Sages disagree concerning a male pheasant, Rabbi Elazar clarifies that their disagreement is strictly limited to that specific case. For a female pheasant, all agree the mitzva applies, while for a standard male of another species, all agree it does not apply. The Mishna rules that if a bird is hovering over the chicks or eggs without touching them, the commandment is in effect only if her wings touch the nest. Rav Yehuda rules in the name of Rav that in a case where the mother bird is sitting on tree branches such that if they were removed she would fall onto the eggs, the commandment is in effect even if she is not presently touching them. A braita is brought to contradict his ruling, but the contradiction is resolved. The Gemara then presents an alternative version in which the braita is cited to support his statement, though this support is ultimately rejected.

At different times, a Rav, Rosh Yeshiva, Historian, journalist. Seeking a footing when you are an original thinker but not a member of the "in club" in Hasidic society

Ravina derives from "shaleach teshalach" that a kosher bird that killed a human, before it is convicted, it is exempt from shiluach haken because one is commanded to bring it to court rather than send it away. The Mishna ruled that consecrated birds are exempt from the mitzva of shiluach haken. The Gemara attempts to find a case of sanctified birds that would require an exemption. After four failed attempts, Rav and Shmuel each bring a possible explanation. Rav explains that it refers to one who consecrated the offspring of his dovecote for a sacrifice, which subsequently escaped, retains its sanctity and it is exempt from the mitzva of shiluach haken. Shmuel explains that it refers to one who consecrated a domestic hen to Temple maintenance (bedek habayit) which then escaped, which retains its sanctity as wherever it is, it belongs to God, based on the principle "l'Hashem haaretz u'mlo'ah." Rabbi Yochanan agrees with Shmuel and Reish Lakish with Rav. However, Rabbi Yochanan and Reish Lakish disagree in a different case and their positions are reversed. The Gemara works to resolve the contradictions. Analyzing the verse in the Torah, Devarim 22:6, the braita shows the derivation of the different laws listed in the Mishna while adding others, and the Gemara analyzes and somewhat edits the braita. The braita derived from the word "tzipor," that the law applies only to kosher birds. The Gemara explains that this word always refers to kosher birds, while the word "עוף" includes not kosher birds as well. Several verses are brought to challenge this theory, but are resolved. 

Aveilut and Simcha: How Rav Soloveitchik Read Yom Kippur's Hidden Joy, by Rav Yosef Blau Kiyum simcha beYom HaKippurim. No festive meal, no Hallel — so why does Yom Kippur still override mourning like a Yom Tov? Rav Soloveitchik understood aveilut not as a set of external practices but as an inner state — the felt sense of disconnection from Hashem — and understood Yom Tov's simcha similarly, as fundamentally about closeness to Hashem rather than merely festive eating. Because Yom Kippur represents the deepest possible closeness to God (epitomized by the Kohen Gadol entering the Holy of Holies), it cancels aveilut just as other Yamim Tovim do, even without a festive meal — revealing an inner joy beneath its solemnity. This shiur was given in the context of a chug for Bnei Chul at yeshiva: 'Torah and Stories of the Rav' from a close talmid and giant of Jewish education, Rav Yosef Blau. Rav Blau served as the mashgiach ruchani at Rabbi Isaac Elchanan Theological Seminary from 1977 to 2025, before coming on aliya to Israel.

Ravina derives from "shaleach teshalach" that a kosher bird that killed a human, before it is convicted, it is exempt from shiluach haken because one is commanded to bring it to court rather than send it away. The Mishna ruled that consecrated birds are exempt from the mitzva of shiluach haken. The Gemara attempts to find a case of sanctified birds that would require an exemption. After four failed attempts, Rav and Shmuel each bring a possible explanation. Rav explains that it refers to one who consecrated the offspring of his dovecote for a sacrifice, which subsequently escaped, retains its sanctity and it is exempt from the mitzva of shiluach haken. Shmuel explains that it refers to one who consecrated a domestic hen to Temple maintenance (bedek habayit) which then escaped, which retains its sanctity as wherever it is, it belongs to God, based on the principle "l'Hashem haaretz u'mlo'ah." Rabbi Yochanan agrees with Shmuel and Reish Lakish with Rav. However, Rabbi Yochanan and Reish Lakish disagree in a different case and their positions are reversed. The Gemara works to resolve the contradictions. Analyzing the verse in the Torah, Devarim 22:6, the braita shows the derivation of the different laws listed in the Mishna while adding others, and the Gemara analyzes and somewhat edits the braita. The braita derived from the word "tzipor," that the law applies only to kosher birds. The Gemara explains that this word always refers to kosher birds, while the word "עוף" includes not kosher birds as well. Several verses are brought to challenge this theory, but are resolved. 

Reconciling Rav's two rulings on the required fleece yield, where he states "a mane and a half" (mane v'pras) in one context and "sixty" in another, the Gemara explains that Rav refers to a mane of forty sela'im, making a mane and a half equal to sixty sela'im. Regarding the five-sela'im gift, a braita clarifies that the owner is not required to bleach the wool before giving it; rather, he must provide enough wool so that five sela'im remain after the kohen bleaches it. Deriving from "l'amod l'sharet" ("to stand and serve"), Rabbi Yehoshua ben Levi explains that the gift must yield enough processed wool to weave a small priestly garment - specifically identifying the belt (avnet) as the smallest garment used in Temple service. If one shears each sheep and immediately sells it before shearing the next, Rav Chisda obligates the owner because shearing occurred under one's ownership, whereas Rabbi Natan bar Hoshaya exempts because complete flock ownership was lacking when the total required quantity was met (when all five sheep were sheared). In sales where a buyer purchases shearings from a flock, if the seller keeps some of the shearings, the seller is obligated in the mitzva. The amoraim try to find a tannaitic opinion by which to explain this ruling. Rav Chisda's suggestion is rejected, and Rava connects it with a Mishna regarding the priestly gifts. A seller cannot sell the kohen's portion as it does not belong to the seller, but to the kohen. Thus, if the seller retained any shearings, the liability remains with the seller, but if no shearings were retained, liability falls upon the buyer. Beginning Chapter 12, the Mishna defines the mandate to send away the mother bird (shiluach haken), contrasting its scope with the commandments in the previous chapters. Rabbi Avin and Rabbi Meisha compare the structure of the previous chapters and highlight which laws were necessary, and which were brought just as a foil. The Gemara explains why consecrated birds as well as a kosher bird condemned by a court are exempt from this commandment.

Reconciling Rav's two rulings on the required fleece yield, where he states "a mane and a half" (mane v'pras) in one context and "sixty" in another, the Gemara explains that Rav refers to a mane of forty sela'im, making a mane and a half equal to sixty sela'im. Regarding the five-sela'im gift, a braita clarifies that the owner is not required to bleach the wool before giving it; rather, he must provide enough wool so that five sela'im remain after the kohen bleaches it. Deriving from "l'amod l'sharet" ("to stand and serve"), Rabbi Yehoshua ben Levi explains that the gift must yield enough processed wool to weave a small priestly garment - specifically identifying the belt (avnet) as the smallest garment used in Temple service. If one shears each sheep and immediately sells it before shearing the next, Rav Chisda obligates the owner because shearing occurred under one's ownership, whereas Rabbi Natan bar Hoshaya exempts because complete flock ownership was lacking when the total required quantity was met (when all five sheep were sheared). In sales where a buyer purchases shearings from a flock, if the seller keeps some of the shearings, the seller is obligated in the mitzva. The amoraim try to find a tannaitic opinion by which to explain this ruling. Rav Chisda's suggestion is rejected, and Rava connects it with a Mishna regarding the priestly gifts. A seller cannot sell the kohen's portion as it does not belong to the seller, but to the kohen. Thus, if the seller retained any shearings, the liability remains with the seller, but if no shearings were retained, liability falls upon the buyer. Beginning Chapter 12, the Mishna defines the mandate to send away the mother bird (shiluach haken), contrasting its scope with the commandments in the previous chapters. Rabbi Avin and Rabbi Meisha compare the structure of the previous chapters and highlight which laws were necessary, and which were brought just as a foil. The Gemara explains why consecrated birds as well as a kosher bird condemned by a court are exempt from this commandment.

Daniel, Denis, Javi und Marco werfen einen genauen Blick auf die letzten Spiele, analysieren taktische Details und diskutieren die aktuellen Themen rund um den FC. Wer stand nicht im Kader und warum? Wie geht es weiter rmit Rav? Wir schauen uns die personellen Entscheidungen genauer an und ordnen ein, was das für die kommenden Spiele bedeutet. Aber wir kommen nicht drumherum, auch die heißen Themen der letzten Tage zu besprechen: welche Spielidee verfolgt der FC unter Trainer Wagner eigentlich und warum sieht man die nur bruchstückhaft? Ist das eine Frage der Fitness, der Aufstellung, der Einstellung oder liegen die Probleme tiefer? Und was passiert mit dem Trainer nach einer möglichen Niederlage gegen den HSV? (Die es aber nicht geben wird, weil come on FC!) Neben dem sportlichen Geschehen werfen wir einen Blick hinter die Kulissen: Wie steht es um die Vereinsführung, und was wurde beim Satzungsforum besprochen? Zum Abschluss würdigen wir wie immer die laufende Saisonspende. CHAPTER MARKS: 00:00 Intro 00:50 KOE-SVW / HSV-KOE 01:29:50 Satzungsforum 1:56:30 Saisonspende 2:02:00 Nachwuchsspiele Viel Spaß beim Hören! Den Podcast unterstützen und Familymember werden: www.trotzdemhier.de/spenden oder per Einmal-Spende via Paypal: family@trotzdemhier.de Intromusik: Sascha Brinkmann Folgt uns auf BlueSky oder Insta (Handle jeweils /TrotzdemHier) und rezensiert uns bei iTunes & Co. Jetzt auch wieder live auf Twitch: www.twitch.tv/trotzdemhierpodcast Das Team TdH: * Daniel (@beffenstaumgart) * Denis (@kylennep) * Eric (@hibarian) * Javier (@colonia) * Marco (@ruhrpott-hennes) * Raik (@effzehHH) * Saskia (@quarkbaellchen)

Study Guide The obligation of reshit ha'gez (first shearing) applies exclusively to sheep. Although the Gemara initially suggests a gezeira shava comparing "gez" in Deuteronomy 18:5 to Job 31:20 ("m'gez kvasai yitchamam"), it ultimately derives the requirement from the phrase "l'amod l'sharet", establishing that the material must be fit for priestly service. This excludes goat hair - which is used for sackcloth rather than garments - as well as coarse wool. Washing sheep, which causes some wool to be removed, is subject to a Tannaitic debate: Rabbi Yosi exempts washing from the commandment to give the first shearing because it is not the typical method of shearing, whereas the rabbis obligate it as it does remove the wool. The Tannaim dispute the minimum flock size required: Beit Shammai require two sheep based on the plural "tzon", Beit Hillel require five ("chamesh tzon asuyot"), and Rabbi Yishmael b'Rabbi Yosi requires four based on the laws of theft of "tzon" where the penalty is four "tzon". Rebbi shows preference to the ruling of Rabbi Yishmael b'Rabbi Yosi for a number of reasons, and Rabbi Yochanan explains that there is an established tradition from Haggai, Zechariah, and Malachi to hold like him. Addressing fleece quantities, the rabbis disagree with Rabbi Dosa ben Harkinas, ruling that any amount of shearing from five sheep triggers liability, which the Amoraim quantify through various minimum amounts, and only one of the three positions takes their words literally that there is no minimum. Rav requires 37.5 sela'im, Shmuel requires sixty, while requiring 1:60 for the kohen, Rabbi Yochanan requires six sela'im with five going to the kohen. The Gemara tries to reconcile these views with the Mishna's rule requiring five sela'im given to the kohen. Rav and Shmuel compare this rabbinic 1:60 baseline to the standards for teruma and peah, prompting a discussion in the Gemara reconciling these baselines against conflicting sources. When Isi bar Hini travels to Eretz Yisrael, Rabbi Yochanan criticizes him both for errors in his text of the Mishna and for not demonstrating enough respect toward Rav. Rabbi Yochanan also presents his position on the Rabbis' view of "any amount" (kol shehu), which initially appears to contradict his earlier statement in the sugya. When Rav Dimi arrives from Eretz Yisrael and transmits Rabbi Yochanan's teaching, Abaye deduces from it how to resolve the contradiction.

Study Guide The obligation of reshit ha'gez (first shearing) applies exclusively to sheep. Although the Gemara initially suggests a gezeira shava comparing "gez" in Deuteronomy 18:5 to Job 31:20 ("m'gez kvasai yitchamam"), it ultimately derives the requirement from the phrase "l'amod l'sharet", establishing that the material must be fit for priestly service. This excludes goat hair - which is used for sackcloth rather than garments - as well as coarse wool. Washing sheep, which causes some wool to be removed, is subject to a Tannaitic debate: Rabbi Yosi exempts washing from the commandment to give the first shearing because it is not the typical method of shearing, whereas the rabbis obligate it as it does remove the wool. The Tannaim dispute the minimum flock size required: Beit Shammai require two sheep based on the plural "tzon", Beit Hillel require five ("chamesh tzon asuyot"), and Rabbi Yishmael b'Rabbi Yosi requires four based on the laws of theft of "tzon" where the penalty is four "tzon". Rebbi shows preference to the ruling of Rabbi Yishmael b'Rabbi Yosi for a number of reasons, and Rabbi Yochanan explains that there is an established tradition from Haggai, Zechariah, and Malachi to hold like him. Addressing fleece quantities, the rabbis disagree with Rabbi Dosa ben Harkinas, ruling that any amount of shearing from five sheep triggers liability, which the Amoraim quantify through various minimum amounts, and only one of the three positions takes their words literally that there is no minimum. Rav requires 37.5 sela'im, Shmuel requires sixty, while requiring 1:60 for the kohen, Rabbi Yochanan requires six sela'im with five going to the kohen. The Gemara tries to reconcile these views with the Mishna's rule requiring five sela'im given to the kohen. Rav and Shmuel compare this rabbinic 1:60 baseline to the standards for teruma and peah, prompting a discussion in the Gemara reconciling these baselines against conflicting sources. When Isi bar Hini travels to Eretz Yisrael, Rabbi Yochanan criticizes him both for errors in his text of the Mishna and for not demonstrating enough respect toward Rav. Rabbi Yochanan also presents his position on the Rabbis' view of "any amount" (kol shehu), which initially appears to contradict his earlier statement in the sugya. When Rav Dimi arrives from Eretz Yisrael and transmits Rabbi Yochanan's teaching, Abaye deduces from it how to resolve the contradiction.

What does it really take to stand out in a sea of hardcore survival creators? This week on Friendly?: A DayZ Podcast, Andy and Dave sit down with one of the platform's most captivating storytellers: Rav Plays. With an unmistakable style that sets him far apart from the crowd, Rav has quietly mastered an art form that very few in the scene dare to attempt.We pull back the curtain on Rav's unconventional creative process. Rather than relying on the frantic, chaotic grind of live public server gameplay, he takes a dramatically different route to construct his narratives—crafting immersive, meticulously tailored experiences that hook viewers from the very first frame. We explore the mystery behind how he builds such gripping cinematic tension without getting bogged down by standard survival tropes.Just as fascinating is the man behind the monitor. In an industry notorious for burnout, 80-hour workweeks, and algorithm-induced exhaustion, Rav has unlocked a rare, enviable harmony between his creative output and personal life. We dig into how he maintains this healthy work-life balance, protects his creative spark, and continues to produce elite-tier DayZ content on his own terms.RAVPLAYS: https://www.youtube.com/@RavPlaysStep inside the ultimate briefing room for surviving the post-apocalyptic wasteland. This channel is dedicated to bringing you the deepest analyses, strategic guides, and community insights for the world's most unforgiving survival game. Whether you're a fresh spawn trying to survive your first hour on the coast with a DayZ beginner guide, or a seasoned veteran player seeking competitive PVP breakdowns, optimized base building methods, or rapid coverage of breaking DayZ news, we've got you covered.Here is our blueprint for the community:

This episode is dedicated in honor of the Baruch Dvinsky family

Rav Chisda's requirement for complete mastery of all twenty-four priestly gifts is rejected based on Rabbi Simeon's standard: any kohen who acknowledges the validity of the Temple service (modeh b'avoda) is eligible to receive gifts. Deriving from "v'natan" ("and he shall give"), kohanim are forbidden from grabbing gifts, prompting Abaye to outline his personal practice that developed from seizing gifts to eventually refusing them altogether, except on the Eve of Yom Kippur to demonstrate his priestly lineage. Rav Yosef rules that a kohen can assign gifts to an impoverished scholar even before taking physical possession. However, when Rava insisted a host's servant assign gifts to himself and Rav Safra, Rava ate while Rav Safra refrained; Rav Safra subsequently experienced a troubling dream regarding improper conduct, prompting the Gemara into a broader ethical discussion condemning the instruction of an unworthy student who will misconstrue the teacher's words. Addressing mixed partnerships with a non-Jew or kohen, the Gemara clarifies contradictory sources regarding when marking the animal is required to prevent public suspicion (mar'it ayin). Resolving a dispute between Rav Huna and Chiya bar Rav, the Gemara rejects Chiya bar Rav - explaining his misinterpretation of the braita listing the twenty-four priestly gifts - and concludes that a kohen's partial ownership in a specific section of an animal exempts only that corresponding gift, such that partial ownership of the head exempts the jaw, while the foreleg and abomasum remain obligated. Where an Israelite owns the head and a kohen owns the rest of the body, the Gemara establishes that halakhic liability follows the locus of obligation, requiring the Israelite to give the jaw.

Rav Chisda's requirement for complete mastery of all twenty-four priestly gifts is rejected based on Rabbi Simeon's standard: any kohen who acknowledges the validity of the Temple service (modeh b'avoda) is eligible to receive gifts. Deriving from "v'natan" ("and he shall give"), kohanim are forbidden from grabbing gifts, prompting Abaye to outline his personal practice that developed from seizing gifts to eventually refusing them altogether, except on the Eve of Yom Kippur to demonstrate his priestly lineage. Rav Yosef rules that a kohen can assign gifts to an impoverished scholar even before taking physical possession. However, when Rava insisted a host's servant assign gifts to himself and Rav Safra, Rava ate while Rav Safra refrained; Rav Safra subsequently experienced a troubling dream regarding improper conduct, prompting the Gemara into a broader ethical discussion condemning the instruction of an unworthy student who will misconstrue the teacher's words. Addressing mixed partnerships with a non-Jew or kohen, the Gemara clarifies contradictory sources regarding when marking the animal is required to prevent public suspicion (mar'it ayin). Resolving a dispute between Rav Huna and Chiya bar Rav, the Gemara rejects Chiya bar Rav - explaining his misinterpretation of the braita listing the twenty-four priestly gifts - and concludes that a kohen's partial ownership in a specific section of an animal exempts only that corresponding gift, such that partial ownership of the head exempts the jaw, while the foreleg and abomasum remain obligated. Where an Israelite owns the head and a kohen owns the rest of the body, the Gemara establishes that halakhic liability follows the locus of obligation, requiring the Israelite to give the jaw.

The eligibility of a Kohen's daughter (kohenet) to receive priestly gifts (matanot) is disputed between Rava (forbidding) and Ulla (permitting), reflecting a broader Tannaitic disagreement between the academy of Rabbi Yishmael (excluding a kohenet) and the academy of Rabbi Eliezer ben Yaakov (including her). Following common practice where several amoraim received and ate matanot on account of their wives, Marimar codifies four definitive rulings: the halakha follows Rav regarding the unenforceability of Levite obligations, Rav Chisda regarding exemption from restitution for destroyed gifts, Ulla permitting gifts to a kohenet, and Rav Adda bar Ahava regarding pidyon haben exemptions for a Levite woman's son. Regarding crossbred animals (kil'ayim) and a koy, the Sages obligate matanot while Rabbi Eliezer exempts them. Addressing the underlying doubt over paternal seed (zera ha'av), the Gemara questions why the Sages require full gifts rather than half-gifts, ultimately explaining that the obligation of the rabbis is only for half. However an alternative explanation is brought concluding that explicit scriptural inclusions ("im shor", "im seh") mandate full obligation. This discussion also establishes Rava's rule that legal recourse for unseparated gifts lies directly against the butcher (hadin im hatabach). The Mishna notes that a blemished firstborn (bechor) mixed among non-sacred animals or slaughtering for a non-Jew or kohen creates exemptions from matanot. However, a kohen slaughtering for someone else is obligated in matanot. A kohen who sets up a slaughterhouse is exempt from giving gifts for two to three weeks, but becomes obligated once his business is more established. To ensure compliance, courts may penalize non-compliant butchers by excommunication. Matanot must be eaten roasted with mustard as they should be eaten like royalty, and may be given to any kohen who acknowledges the validity of the Temple service (modeh ba'avoda). 

The eligibility of a Kohen's daughter (kohenet) to receive priestly gifts (matanot) is disputed between Rava (forbidding) and Ulla (permitting), reflecting a broader Tannaitic disagreement between the academy of Rabbi Yishmael (excluding a kohenet) and the academy of Rabbi Eliezer ben Yaakov (including her). Following common practice where several amoraim received and ate matanot on account of their wives, Marimar codifies four definitive rulings: the halakha follows Rav regarding the unenforceability of Levite obligations, Rav Chisda regarding exemption from restitution for destroyed gifts, Ulla permitting gifts to a kohenet, and Rav Adda bar Ahava regarding pidyon haben exemptions for a Levite woman's son. Regarding crossbred animals (kil'ayim) and a koy, the Sages obligate matanot while Rabbi Eliezer exempts them. Addressing the underlying doubt over paternal seed (zera ha'av), the Gemara questions why the Sages require full gifts rather than half-gifts, ultimately explaining that the obligation of the rabbis is only for half. However an alternative explanation is brought concluding that explicit scriptural inclusions ("im shor", "im seh") mandate full obligation. This discussion also establishes Rava's rule that legal recourse for unseparated gifts lies directly against the butcher (hadin im hatabach). The Mishna notes that a blemished firstborn (bechor) mixed among non-sacred animals or slaughtering for a non-Jew or kohen creates exemptions from matanot. However, a kohen slaughtering for someone else is obligated in matanot. A kohen who sets up a slaughterhouse is exempt from giving gifts for two to three weeks, but becomes obligated once his business is more established. To ensure compliance, courts may penalize non-compliant butchers by excommunication. Matanot must be eaten roasted with mustard as they should be eaten like royalty, and may be given to any kohen who acknowledges the validity of the Temple service (modeh ba'avoda). 

Rav Chisda rules that anyone who destroys or eats priestly gifts (zero'a, lechayayim, keva) prior to distribution is exempt from financial restitution, whether derived from the word "zeh" in the verse or because these gifts constitute property with no specific claimant (mamon she-ein lo tove'in). The Gemara raises seven challenges from various Tannaitic sources (including rulings on other priestly gifts and poor-person's gifts)—some directed against Rav Chisda's overall exemption from restitution, and others against the explanation that it constitutes property with no specific claimant. The Gemara resolves all of these challenges, upholding Rav Chisda's position. The Gemara then turns to evaluate whether Levites are obligated to give priestly gifts when slaughtering their own non-sacred animals. Rav remains in doubt as to whether Levites are legally included in the biblical description of "from the nation" (me'et ha-am) or whether their tribe's distinct status exempts them from giving matanot; consequently, while Levites are technically obligated to give them, this obligation cannot be legally enforced against them. The Gemara presents three challenges against Rav's uncertainty from explicit braitot, but answers all of them, leaving Rav's underlying doubt intact. Mareimar rules halakhically in accordance with both Rav Chisda and Rav's doubt. Finally, Ulla permitted giving priestly gifts to a kohen's daughter, even if she is married to an Israelite. Rava challenges Ulla's ruling from the laws regarding the meal-offering (minchah) of a kohen's daughter, which differs from that of a male kohen in that it is not completely burned on the altar, demonstrating that her status as a priestess is not entirely identical.

A particular levi would grab the gifts going to the kohanim, before they reached the kohanim. The people complained to Rav... which raises the question of the gifts that are not required of the levites for the kohanim. But why aren't they required of the levites? Where does Rav find this approach? The difference seems to hinge on whether the levites are part of the people. Also, any foods that are considered sacred are taken from the levites, but not the things that are not sacred. But at the end of the long discussion, it seems that Rav's view is refuted, and the levites really did have to give these gifts.

Rav Chisda rules that anyone who destroys or eats priestly gifts (zero'a, lechayayim, keva) prior to distribution is exempt from financial restitution, whether derived from the word "zeh" in the verse or because these gifts constitute property with no specific claimant (mamon she-ein lo tove'in). The Gemara raises seven challenges from various Tannaitic sources (including rulings on other priestly gifts and poor-person's gifts)—some directed against Rav Chisda's overall exemption from restitution, and others against the explanation that it constitutes property with no specific claimant. The Gemara resolves all of these challenges, upholding Rav Chisda's position. The Gemara then turns to evaluate whether Levites are obligated to give priestly gifts when slaughtering their own non-sacred animals. Rav remains in doubt as to whether Levites are legally included in the biblical description of "from the nation" (me'et ha-am) or whether their tribe's distinct status exempts them from giving matanot; consequently, while Levites are technically obligated to give them, this obligation cannot be legally enforced against them. The Gemara presents three challenges against Rav's uncertainty from explicit braitot, but answers all of them, leaving Rav's underlying doubt intact. Mareimar rules halakhically in accordance with both Rav Chisda and Rav's doubt. Finally, Ulla permitted giving priestly gifts to a kohen's daughter, even if she is married to an Israelite. Rava challenges Ulla's ruling from the laws regarding the meal-offering (minchah) of a kohen's daughter, which differs from that of a male kohen in that it is not completely burned on the altar, demonstrating that her status as a priestess is not entirely identical.

מראי מקומות מעמדם ההלכתי של יהודי אתיופיה — חזקת יהדות, ערעור וייחוס1. תלמוד בבלי, קידושין עג ע״ב2. רמב״ם, הלכות ממרים פרק ג הלכה ג במה דברים אמורים באיש שכפר בתורה שבעל פה במחשבתו ובדברים שנראו לו, והלך אחר דעתו הקלה ואחר שרירות לבו, וכופר בתורה שבעל פה תחילה כצדוק ובייתוס וכן כל התועים אחריו. אבל בני התועים האלה ובני בניהם שהדיחו אותם אבותם, ונולדו בין הקראים וגדלו אותם על דעתם, הרי הוא כתינוק שנשבה ביניהם וגדלוהו, ואינו זריז לאחוז בדרכי המצות, שהרי הוא כאנוס. ואף על פי ששמע אחר כך שהוא יהודי וראה היהודים ודתם, הרי הוא כאנוס, שהרי גדלוהו על טעותם. כך אלו שאמרנו האוחזים בדרכי אבותם הקראים שטעו; לפיכך ראוי להחזירן בתשובה ולמשכם בדברי שלום עד שיחזרו לאיתן התורה.3. אלדד הדני ויש לנו קבלה איש מפי איש שאנחנו בני דן היינו בתחילה בארץ ישראל יושבי אהלים, ולא היה בכל שבטי ישראל בעלי מלחמה גבורי חיל כמונו... וכשעמד עליהם ירבעם בן נבט שהחטיא את ישראל ועשה שני עגלי זהב... אמרו לבני דן: קומו והלחמו עם בני יהודה. אמרו לו: בחיי ראש בן אבינו אין אנו עושין מלחמה עם אחינו ולא נשפוך דמם. מיד נטלו בני דן חרבות ורמחים וקשתות ונתנו עצמם למות לילך מארץ ישראל... לסוף נתנו עצה לילך למצרים... כדי לילך לעבור לנהר פישון לארץ כוש.4. שו״ת רדב״ז, חלק ז סימן ה שאלת ממני אודיעך דעתי במי שקנה עבד חבשי מאותם היהודים הדרים בארץ כוש, איך יתנהג עמו... תשובה: ... זה שקנה העבד החבשי, כיון שנתברר לו שהוא יהודי, אין זה אלא פדיון שבויים, לא קנין עבדים, והמצוה היתה מוטלת על כל ישראל לפדותו כדי שלא יטמע בין העכו״ם. וכ״ש הוא השתא. ואף על גב דאיכא ספק אחרינא, שהרי כל אלו החבשים הדרים בארץ כוש הם הם מתנהגים כדת הקראין שהם צדוק וביתוס, ואין אנו מצווים לא לפדותם ולא להחיותם — מכל מקום מסתברא לי דהני מילי אלו שהם דרים בתוך הרבנים ורואים דברי חכמים ומלעיבים ומלעיגים עליהם... אבל אלו הבאים מארץ כוש הם משבט דן בלי ספק, ומפני שלא היו ביניהם חכמים בעלי קבלה תפסו להם פשטי הכתובים; אבל אם היו מלמדים אותם לא היו פוקרים בדברי רבותינו ז״ל, והוי כתינוק שנשבה לבין העכו״ם... ואפילו אם תמצא לומר שהדבר ספק, מצוה לפדותם. אבל לענין יוחסין אני חושש שמא קידושיהן קידושין וגיטם אינו כתיקון חז״ל, שהרי אינם יודעים כלל בטיב גיטין וקידושין.5. שו״ת רדב״ז, חלק ד סימן ריט; ועי׳ חלק ז סימן ט עוד יש טעם כללי לכלל הקראין, שהרי ישראל הם וקידושיהן קידושין ואין גיטן כתקנת חז״ל, וכולם פסולי עדות הם מדאורייתא... ומכל מקום מודה אני שאם היו מסכימים כולם לבא לדת חברות ולקבל עליהם קבלת רבותינו ז״ל להיות כמונו, הייתי מתירם לבא בקהל עם הסכמת החכמים, והטעם כי כל קידושיהם בעדים מהם שהם פסולי עדות, וכמו שכונסה כך פוטרה, ואין לחוש לדור הראשון שהיו קידושיהם בעדים כשרים.6. שו״ת ציץ אליעזר, חלק יב סימן סו למדנו מדברי הרדב״ז כמה הלכתא גבירתא בקשר לאלו הפלשים הגרים בארץ כוש: א) את זהותם הוא קובע כיהודים משבט דן. ב) הנהגתם הוא קובע כקראים... ג) הגם שנותן להם ליהנות מן הספק... אבל לענין יוחסין, הוא קובע שיש לחשוש שמא קידושיהן קידושין וגיטם אינו כתיקון חז״ל, בהיות שאינם יודעין כלל בטיב גיטין וקידושין... ובקריאה בספר ״שבילי עולם״... יוצאים בהרושם כי עדיין לא ברור כלל אם אמנם מוצאם מהיהודים לפי דין תורה, וכי על כל פנים מעורב בתוכם הרבה ממוצא לא יהודי... כל כמה שיתברר אצלנו ביותר שבכלל לא מבני ישראל המה, תפתח לפנינו הדרך ביותר שנוכל לקבלם על ידי גירות כדת וכדין.7. שו״ת אגרות משה, יורה דעה חלק ד סימן מא הנה כפי בקשתך, באתי בזה לאשר מה שכתבת בשמי לפני כמה שנים אודות ״הפעלאשעס״, שידוע מה שכתוב בשו״ת רדב״ז (חלק שביעי סימן ט), שמשמע שמחזיקם כיהודים. אבל לדינא קשה לסמוך על זה, שלא ברור אם הרדב״ז ידע היטב המציאות אודותם, וגם לא ברור אם עד זמננו לא נשתנה מצבם. אבל לדינא אינם באיסור ממזרות וכעין שהרדב״ז מזכיר שם, שהרי יש בהם כמה וכמה ספיקות.ולגבי יהדותם, נחשב לנו בספק, ויש להצריכם גירות אמיתי קודם שנתירם לבוא בקהל. אבל גם קודם גירותם יש מצוה להצילם משמד ומסכנה כדין כל ישראל, שספק נפשות להקל... ואם נתגיירו כדין... נחשבם ככל יהודי, ויש לעוזרם ולתומכם בכל צרכי חייהם בין בגשמיות ובין ברוחניות... ופשוט שיש לקרבם... ואין לדינא חילוק במה שהם שחורים.8. שו״ת יביע אומר, חלק ח אבן העזר סימן יא — השגה על הציץ אליעזר ומה שכתב עוד בציץ אליעזר להסתמך על חוקרים שונים שלא ברור כלל שהפלשים הם יהודים לפי דין תורה, ושעל כל פנים מעורבים בהם גרים... תמיהני עליו שבא לדחות עדות גאוני עולם מפני חוקרים אשר דבריהם מהבל ימעטו. והרי הלכה רווחת בידינו בקידושין שאין ערעור בפחות משנים. ואם כן בנידון דידן, שלא היתה כאן עדות ברורה ואי אפשר שתהיה עדות כזאת, לאחר שהרדב״ז והמהריק״ש קבעו במפורש שהם משבט דן בלי ספק — מי הוא זה ואי זה הוא שיוכל לצאת נגד עדה שלמה לפוסלם ולהטיל בהם מום בקדשים, שהרי גדולה חזקה.9. שו״ת יביע אומר, חלק ח אבן העזר סימן יא — השגה על האגרות משה גם הלום שמעתי שהגאון רבי משה פיינשטיין שליט״א כתב... שאף שהרדב״ז כתב שאין ספק שהפלשים יהודים משבט דן, לדינא קשה לסמוך על זה, כי לא ברור אם הרדב״ז ידע היטב את המציאות אודותם, וגם לא ברור אם עד זמנינו לא נשתנה מצבם... ומה מאד יש לתמוה על דברים אלו, מאחר שידוע לכל גדולתו של הרדב״ז ונחשב לפוסק גדול גם בדורו, דור דעה של מרן הבית יוסף... וגם לאחר דורו של הרדב״ז מוקמינן להו אחזקתייהו, שגדולה חזקה... כשם שנוהגים כן לגבי שאר קהלות שבאו מחוץ לארץ... שמחזיקים אותם כיהודים לכל דבר, ורק בשעת נישואיהם חוקרים ודורשים כמדת האפשר.10. שו״ת יביע אומר, חלק ח אבן העזר סימן יא — מסקנת ההלכה והנה לאחר חקירה ודרישה מפי זקני העדה וכהניה, מתברר שאין לעדה האתיופית קידושין כלל בנתינה ואמירה כפי שחייבה התורה... במקום הטקס של הנישואין החתן נמצא בין האנשים והכלה בין הנשים, ולא קרב זה אל זה, אך אביו של החתן מכריז בפני הנוכחים ומודיע לאבי הכלה על כריתת ברית הנישואין בין החתן והכלה, ואינו נותן שום דבר, לא הוא ולא החתן, והכהן של העדה אומר פסוקי ברכה באמירה בלבד, ותו לא... נמצא שאין עושים מעשה קידושין באמירה ובנתינה כדת של תורה... ומעתה אין אנו צריכים לדון במה שנסתפק הרדב״ז בקידושי הפלשים הנעשים בעדיהם, אם העדים כשרים או פסולים, דמעיקרא דדינא פירכא שאין כאן קידושין כל עיקר, וממילא אין כל חשש בגירושיהם, מאחר שאינם נשואים על פי הדין...בהא סליקנא ובהא נחיתנא דליכא למיחש לפיסולי חיתון בעדת האתיופים, ומותרים לבוא בקהל ישראל ללא שום גיור אפילו לחומרא. והשי״ת יצילנו משגיאות ומתורתו יראנו נפלאות ויאיר עינינו במאור תוה״ק אמן.

Episode 197 August 27, 2026 On the Needles 1:19 ALL KNITTING LINKS GO TO RAVELRY UNLESS OTHERWISE NOTED.  Please visit our Instagram page @craftcookreadrepeat for non-Rav photos and info     OMG Heel Socks by Megan Williams, Knit Picks Felici in Silent Film   135-1 Limestone by DROPS design, Baa Ram Ewe Donegal Twists in Banshee and Dullahan     SSAL 2026: Chameleonic Socks by Stephen West, Schoppel-Wolle Zauberball Crazy in Butterfly Kisses, West Wool Hex in Explore (blue- shocking, I know)   Postcard! IG link from Hunter Hammerson On the Easel 16:52 Sewing: the silk tie tassel charms   Envelopes for the calendars Oil painting and easel swap out?! On the Table 21:01 The Most Addictive Orzo salad by Jenny Rosenstrach(could have access if you win bingo!)   Skirt steak and corn & feta salad by Ali Slagle from I Dream of Dinner   Cheesy Green Chile Bean Bake Recipe Part of bean bake formula   Key Lime Bars *perfect* chicken cutlets White bean & spinach (with carmelized onions, garlic, aquafava, parm) Focaccia Loaf (SUCCESS!!) On the Nightstand 35:34 We are now a Bookshop.org affiliate!  You can visit our shop to find books we've talked about or click on the links below.  The books are supplied by local independent bookstores and a percentage goes to us at no cost to you! The Last Mandarin by Louise Penny and Mellissa Fung The Girl with a Thousand Faces by Sunyi Dean (audio)  Strixhaven: Omens of Chaos by Seanan McGuire A Snake Among Swans by Hannah Kaner The Scarlet Ball by Nghi Vo Broken Dove by Dani Francis The Lost Spectacular by Zoe Duhaime The Paris Match by Kate Clayborn Enormous Wings by Laurie Frankel (audio)   Rivers of London by Ben Aaronovich Heather by Caitlin Mullen Whistler by Ann Patchett Bingo 1:01:56 Starts friday may 22, ends Mon Sept 7 Need to post a photo of completed Bingo with #CCRRsummerbingo2026 to instagram or Ravelry.  Get a blackout for a second entry.    Bingo thread on Ravelry (you may need to register to view/participate but it's free)   Prizes! Jen of Down Cellar Studio: free knitting kit: pattern, yarn and spa goodies Keri Fischer-Seehuetter's Ravelry Store patriotic star coasters Charlotte of Blue Shine Art: free class Daria of Daria Penta Art & Illustration: fun sticker sheets Jenny of Dinner a Love Story: free year of substack and copy of Weekday Vegetarians vol 1 & 2 (and second set of books entry for those who complete Cooking Only Bingo) Rancho Gordo deluxe gift box Jen of Books are My People: two free months of substack so book club!   Monica's Bingo: Craft colorful: confetti cookies? Ssal socks? postcard!   Cortney's Bingo: Vacay cook: key lime bars Read American: Whistler  

A new series featuring 5 minute daily chizzuk - delivered to my Talmidim in YCF

1. Internal water pump replacement on a Ford Explorer 2. 09 Nissan 370 Z car noise 3. 16 Dodge Journey antilock codes 4. 383 Mopar fuel pump block off 5. 11 Sienna van trans drain and fill 6. 17 Pacifica engine replacement maybe? 7. 15 Rav 4 rear end squeak 8. 26 Maverick oil change time questions

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi b'Rabbi Chanina limits the requirement of walking four milin to the direction one is already traveling, noting that one is not required to travel even a single mil backward. Regarding the impurity of human skin, a braita rules that a Roman legion entering a house renders the house ritually impure due to the presumption that soldiers carry skin from human skulls (karkaflein) for sorcery. A Mishna outlines the rules of connection (chibbur) regarding ritual impurity when flaying an animal's hide, as the detached part functions as a handle (yad): If flayed for a mat - where one cuts along the length first and removes it from the sides - the hide remains connected to the flesh until one removes more than a grip's width (kedei achizah), which the Gemara defines as a doubled handbreadth. If flayed top to bottom for a flask, it remains connected until the chest is flayed. If flayed upside down from the legs (margil), the entire hide remains connected until fully removed, since the chest is reached only at the end. Regarding the neck hide, Rabbi Yochanan ben Nuri holds it is not connected, whereas the Sages hold it remains connected until completely flayed. The Gemara asks what the status of the hide is once flayed beyond the grip's width for a carpet. Rav answers that the detached hide becomes pure, while the attached hide remains impure as a protector (shomer) of the meat. Rabbi Asi holds that the handbreadth adjacent to the meat that is detached remains impure. Three difficulties raised against Rabbi Asi's position are resolved. A Mishna in Kelim (28:8) states that once the majority of an impure garment is torn, it becomes pure. Rabba bar Avuha limits this to a garment immersed that day (tevilat yom), as the owner's willingness to immerse it indicates he is unconcerned with ruining it and thus tore a full majority. Otherwise, one must be concerned that only half was torn, as the owner sought purity without destroying the garment and may not have been precise. Three difficulties raised against Rabbah bar Avuha's qualification - including one from our Mishna relying on precise measurements - are resolved in different manners. Regarding the Mishna in Kelim, Reish Lakish and Rabbi Yochanan debate whether cut hide rebinds itself (chalim). Reish Lakish holds that hide rebinds itself, limiting the Mishna to cloth rather than leather, as torn leather rebinds and retains its impurity. Three difficulties raised against Reish Lakish, including two from our Mishna, are resolved. Abaye explains that the dispute between Rabbi Yochanan ben Nuri and the Sages regarding neck hide centers on whether a protective covering destined to detach on its own (shomer he'asui linatek) retains the halakhic status of a protector (shomer).

Before we go back into the Torah, we have to be clear about whose Torah we are learning. This is not just another sefer. This is not just another tzaddik. This is the tzaddik who took responsibility for every single Yid and refuses to judge him — and not only the Yid. V'ra'ah kol am ha'aretz. We look at Chassidus and think fanatics. This Rebbe was the most open-minded person there was, and he had room for everybody. And he did something nobody else did. Not Moshe Rabbeinu, not Rabbi Shimon bar Yochai. He made a promise, and he took two eidim to hold him to it — Rav Aharon the Rav and Reb Naftali. Whoever comes to my kever, gives a pruta l'tzedaka, and says ten Kapitlach Tehillim. And then the condition everybody leaves out: v'kibel alav shelo yashuv od l'ivlato — and he takes it on himself not to go back to his folly. In the Rebbe's own Yiddish: ich vel zich leigen in der leng un in der breit — I will lay myself out, the length and the breadth of it, to do this person a favor. And by the peyos, vel ich im aroisnemen — I will pull him out. From She'ol Tachtis u'mitachtav. We also go into what emuna actually is: not understanding, and believing anyway — and emuna as loyalty. Why we say va'ya'aminu ba'Hashem u'v'Moshe avdo and not "and they believed in Hashem, and they believed in Moshe." One belief, not two. Not that the tzaddik is Hashem — but that belief itself means surrendering to something higher than you. That is the place we are going into before we open the Torah. The place of surrender. #Breslov #RebNachman #Emuna #Teshuva #Uman #TikkunHaKlali #Chassidus #TorahShiur

Rav hunas shita of alal being tamei only when its gathered who is he going like,what type of hides can be mitameh like basar,and how many and which shratzim are mitamei

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi b'Rabbi Chanina limits the requirement of walking four milin to the direction one is already traveling, noting that one is not required to travel even a single mil backward. Regarding the impurity of human skin, a braita rules that a Roman legion entering a house renders the house ritually impure due to the presumption that soldiers carry skin from human skulls (karkaflein) for sorcery. A Mishna outlines the rules of connection (chibbur) regarding ritual impurity when flaying an animal's hide, as the detached part functions as a handle (yad): If flayed for a mat - where one cuts along the length first and removes it from the sides - the hide remains connected to the flesh until one removes more than a grip's width (kedei achizah), which the Gemara defines as a doubled handbreadth. If flayed top to bottom for a flask, it remains connected until the chest is flayed. If flayed upside down from the legs (margil), the entire hide remains connected until fully removed, since the chest is reached only at the end. Regarding the neck hide, Rabbi Yochanan ben Nuri holds it is not connected, whereas the Sages hold it remains connected until completely flayed. The Gemara asks what the status of the hide is once flayed beyond the grip's width for a carpet. Rav answers that the detached hide becomes pure, while the attached hide remains impure as a protector (shomer) of the meat. Rabbi Asi holds that the handbreadth adjacent to the meat that is detached remains impure. Three difficulties raised against Rabbi Asi's position are resolved. A Mishna in Kelim (28:8) states that once the majority of an impure garment is torn, it becomes pure. Rabba bar Avuha limits this to a garment immersed that day (tevilat yom), as the owner's willingness to immerse it indicates he is unconcerned with ruining it and thus tore a full majority. Otherwise, one must be concerned that only half was torn, as the owner sought purity without destroying the garment and may not have been precise. Three difficulties raised against Rabbah bar Avuha's qualification - including one from our Mishna relying on precise measurements - are resolved in different manners. Regarding the Mishna in Kelim, Reish Lakish and Rabbi Yochanan debate whether cut hide rebinds itself (chalim). Reish Lakish holds that hide rebinds itself, limiting the Mishna to cloth rather than leather, as torn leather rebinds and retains its impurity. Three difficulties raised against Reish Lakish, including two from our Mishna, are resolved. Abaye explains that the dispute between Rabbi Yochanan ben Nuri and the Sages regarding neck hide centers on whether a protective covering destined to detach on its own (shomer he'asui linatek) retains the halakhic status of a protector (shomer).

Episode 196 Wednesday, August 12, 2026 On the Needles 1:55 ALL KNITTING LINKS GO TO RAVELRY UNLESS OTHERWISE NOTED.  Please visit our Instagram page @craftcookreadrepeat for non-Rav photos and info   FLOCK!   OMG Heel Socks by Megan Williams, Knit Picks Felici in Silent Film   Scultura by Cecelia Campochiaro, AVFKW Floating in Ripple Effect    135-1 Limestone by DROPS design, Baa Ram Ewe Donegal Twists in Banshee and Dullahan     SSAL 2026: Chameleonic Socks by Stephen West, Schoppel-Wolle Zauberball Crazy in Butterfly Kisses, West Wool Hex in Explore (blue- shocking, I know)       On the Easel 23:40 Some sewing—brown travel pants, cheer uniform & hemmed 3 pairs of denim.   Matisse exhibit at SFMoma On the Table 28:48   Cafe Suliman Mr West Monorail espresso  Sushi Kashiba   Not vodka sauce pasta: oh yes this is tasty   Pasta primavera—meh. Salmon with pickled cucumber salad On the Nightstand 41:40 We are now a Bookshop.org affiliate!  You can visit our shop to find books we've talked about or click on the links below.  The books are supplied by local independent bookstores and a percentage goes to us at no cost to you! Life Out of Order by Audrey Niffenger Seasons of Glass and Iron by Amal el-Mohtar My Pen Is the Wing of a Bird: New Fiction by Afghan Women A Perfect Hand by Ayelet Waldman (audio) The Week of Colors by Elena Garro    John of John by Douglas Stuart Bingo 53:19 Starts friday may 22, ends Mon Sept 7 Need to post a photo of completed Bingo with #CCRRsummerbingo2026 to instagram or Ravelry.  Get a blackout for a second entry.    Bingo thread on Ravelry (you may need to register to view/participate but it's free) Monica's Bingo New technique: intarsia POC book: tapestry of fate or good talk Read laugh: Perfect Hand   Cortney's Bingo Finished a WIP: brown travel pants Award nominee: John of John (long listed for Booker prize) Summer refresher at Dear SF show.

Welcome to Mikvah.org's Summer Learning Series. Throughout this series, you'll hear from esteemed Rabbanim as they discuss a variety of practical halachic topics, providing clarity, perspective, and guidance on questions that arise in everyday life.In this episode, Rabbi M. Lipsker and Rabbi M. Mochkin discuss the halachic guidelines and appropriate conduct for Chassanim and Kallahs during the engagement period, including emotional and physical boundaries, healthy communication, meetings, yichud, and other interactions. They explore how to make the engagement a meaningful time of spiritual preparation and growth, while encouraging couples to seek guidance from their Chassan or Kallah teacher and Rav when questions or concerns arise.

nat bar nat machlokes Rav and shmuel,cutting meat that the blood wasn't extracted yet on top of bread,and fish salted with chicken why the fish is asur

Rav yitzchak bar avdumi two verisons of why Rav said an utter was usur and the story of rami bar tamri collecting and eating utters on erev yom kippur

Welcome to Mikvah.org's Summer Learning Series. Throughout this series, you'll hear from esteemed Rabbanim as they discuss a variety of practical halachic topics, providing clarity, perspective, and guidance on questions that arise in everyday life.In this episode, Rabbi K. Zirkind explores the intersection of fertility treatments and halacha, offering practical guidance on navigating the medical and halachic aspects of infertility with clarity and sensitivity. He discusses when to seek help, the importance of involving both medical professionals and a Rav from the outset, and the key halachic considerations that arise throughout the fertility journey.Click Here to view the follow along PowerPoint

Episode 195 July 30, 2026 On the Needles 1:51 ALL KNITTING LINKS GO TO RAVELRY UNLESS OTHERWISE NOTED.  Please visit our Instagram page @craftcookreadrepeat for non-Rav photos and info   Show Your Colors Tee by Sari Nordlund, De Rerum Natura Antigone in Lune and Voie Lactée (moon and milky way!)-- DONE!!   OMG Heel Socks by Megan Williams, Knit Picks Felici in Silent Film   Scultura by Cecelia Campochiaro, AVFKW Floating in Ripple Effect    135-1 Limestone by DROPS design, Baa Ram Ewe Donegal Twists in Banshee and Dullahan     SSAL 2026: Chameleonic Socks by Stephen West, Schoppel-Wolle Zauberball Crazy in Butterfly Kisses, West Wool Hex in Explore (blue- shocking, I know) On the Easel 9:41 Oils! Envelopes! Dragonflies!   On the Table 20:58 Sarti Rosa is here!   Japanese Curry- Tenderheart   July cookbook: minimalist cooks at home by mark bittman Sausage and grapes Paella Chicken with sweet and sour sherry sauce and mushrooms   Chicken Enchiladas mash up from America's Test Kitchen and Skinny Taste. Chicken pancake–blank canvas recipe NOT Vodka sauce pasta!!! SO GREAT! On the Nightstand 35:01 We are now a Bookshop.org affiliate!  You can visit our shop to find books we've talked about or click on the links below.  The books are supplied by local independent bookstores and a percentage goes to us at no cost to you! Good Talk by Mira Jacob Repetition by Vigdis Hjorth, trans by Charlotte Barslund Teo's Durami by Elaine U. Cho The Tapestry of Fate by Shannon Chakraborty An Edge Sharp Enough by Jesse Q. Sutanto Bodies of Magic by Freye Marske Son of Nobody by Yann Martel Land by Maggie O'Farrell   Land by Maggie O'Farrell The Loneliness of Sonia and Sunny by Kiran Desai Bingo 53:09 Starts friday may 22, ends Mon Sept 7 Need to post a photo of completed Bingo with #CCRRsummerbingo2026 to instagram or Ravelry.  Get a blackout for a second entry.    Bingo thread on Ravelry (you may need to register to view/participate but it's free)   Monica's bingo WC cooking: japanese curry WC crafting: de rerum natura is french! (thanks wanderlustknits for the inspo!)   Cortney's Bingo Sweet & Spicy–NOT vodka sauce Read POC–Kiran Desai