Podcasts about seder nezikin

Horiyos 14: hadran alach Seder nezikin! by “Dafsplaining”: daf yomi made simple

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

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

On today's page, Horayot 2, we begin a brand new tractate—the final one in Seder Nezikin. Here the rabbis ask: what happens when leaders make mistakes in judgment and law, and the people follow? With Rabbi Dovid Bashevkin, we explore how Judaism models humility by insisting that even kings, priests, and courts can err. Why does Jewish tradition place fallibility at the very center of leadership? Listen and find out.

The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his work Moreh Be'esba (2:41), discusses the unique significance of studying Mishna (listen to audio recording for precise citation). He notes that the word "Mishna" has the same letters as "Neshama" ("soul"), indicating that studying Mishna has the capacity to cleanse and rectify the soul. Citing from the students of the Arizal, the Hid"a writes that when one learns Mishnayot from Seder Zera'im, the first section of the Mishna, which begins with Masechet Berachot, he should have in mind that he seeks to correct sins involving forbidden foods and Berachot recited in vain. The soul then receives a "Tikkun" (rectification) for these sins through the learning. When learning Seder Mo'ed, which discusses the laws of Shabbat and holidays, one should have in mind to correct sins involving the desecration of Shabbat and Yom Tob. When learning Seder Nashim, one should have in mind to correct sins relating to immorality, and sins involving vows (as Seder Nashim includes the laws of vows). When learning Seder Nezikin, one should have in mind damage that he may have caused to other people. When learning Seder Kodashim, one should have in mind to atone for having profaned his sacred soul, and for laxity in the Halachot involving preparing meat for consumption (slaughtering and inspecting the animal), as these Halachot are discussed in Seder Kodashim. Finally, when learning Sefer Taharot, one should have in mind sins involving family purity, bodily emissions, and laxity in the obligation of Netilat Yadayim. (Incidentally, the fact that laxity in Netilat Yadayim requires a special Tikkun reminds us of the importance of this Misva, and how careful we must be to fulfill the obligation of Netilat Yadayim properly.) The Hid"a adds that there is nothing as valuable as the study of Mishnayot in a loud, clear voice. Furthermore, he writes, Asher, Yaakob's son, stands by the entrance of Gehinam, and rescues anyone who has studied Mishna. This is the meaning of the verse, "Me'Asher Shemena Lahmo" ("From Asher – his bread is hearty" – Bereshit 49:20). The word "Shemena" has the same letters as "Mishna," suggesting that Asher benefits people who study Mishna. This is especially appropriate and worthwhile to bear in mind as we begin a new cycle of Daf Yomi, as the study of Mishna and Talmud offers us the special opportunity to rectify our souls and reach greater heights of holiness and spirituality.

Introduction to Masechet and Seder Nezikin

The reason Seder Nezikin is called: Yeshuos, and the deep meaning of the four Avos Nezikin. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah pdf/bone61ddwm1ybief0cnu.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Dear Learners! Mazel Tov on our completion of Mishnayos Horiyos and the entire volume of Seder Nezikin

Congrats on Mishnayos Avos!!!

The context of Avos in Seder Nezikin hints to powerful ideas regarding RabbinicAuthority as well as rationalism in Torah.

Our mishnah study is dedicated toward the merit of a refuah sheleimah to: טובה מרים בת דבורה מינדל and to קלמן יצחק בן שרה בלומא Wishing tremendous yashar koach and mazal tov to this group on the multi-year journey of finishing the entire Seder Nezikin in mishnah, one short bit at a time... Like Rebbe Akiva's image of constant dripping water boring a hole into hard stone, a constant little bit of learning has amounted to a great accomplishment in learning! The recording above is the comments and siyum for our mishnah study

Seder Nezikin - Initial Introduction!

Dear Learners! Mazel Tov on our completion of Mishnayos Bikurim and the entire volume of Seder Zeraim!!! It certainly has been some journey, dating all the way back to early September 2018 when we initially started this program! I hold strongly in recognizing the value of the time one has in a day, and making the most of every minute. Small goals are the best way to climb the ladder of success. I believe there are a number of takeaways we can all learn from this accomplishment of getting to this point in the program. First would be the value of commitment. When a person commits to a small goal, not only is there the value of the final outcome they are achieving, but there is the added bonus of molding themselves into a different kind of person. Challenges that once seemed impossible to overcome now become possible. The second thing I believe we can focus on is The Compound Effect, which is the principle of reaping huge rewards from a series of small, smart choices. At first,10 minutes doesn't seem like much, but when compounded consistently over time, its value grows to a size beyond our wildest dreams. We should never take for granted the small things we do. The last point I would like to address, is the actual accomplishment that we now have, the knowledge, and satisfaction of so many different mishnayos in Shas. We have completed Seder Moed, Seder Nashim, and now Seder Zeraim, that's half way thru! It is our duty to study Hashem's Torah. Not only are we expanding our horizons of Torah, but we are fulfilling the verse that we say twice a day in Shema, “Uvlechta Baderech” to learn on the road. I look forward to continuing my journey with you as we begin to learn Seder Nezikin tomorrow! Seder Zeraim November 9, 2020 - December 29, 2021 Brachos - 30 days, 9 perakim, 57 mishnayos, 5 hours. Peah - 35 days, 8 perakim, 69 mishnayos, 5 hours & 50 min. Damai - 29 days, 7 perakim, 53 mishnayos, 4.5 hours. Kilaim - 40 days 9 perakim, 77 mishnayos, 6.5 hours. Shiviis - 46 days, 10 perakim, 89 mishnayos, 7.5 hours. Terumos - 52 days, 11 perakim, 101 mishnayos, 8 hours & 40 min. Maseros - 20 days, 5 perakim, 40 mishnayos, 3 hours & 20 min. Maser Sheini - 30 days, 5 perakim, 57 mishnayos, 4.5 hours. Challah - 20 days, 4 perakim, 38 mishnayos, 3.5 hours. Orlah - 19 days, 3 perakim, 35 mishnayos, 3.1/4 hours. Bikurim - 21 days, 4 perakim, 39 mishnayos, 3.5 hours. Total: 11 masechtas, 75 perakim, 655 mishnayos, 342 days, 56 hours = 2 days & 8 hours of non stop Torah learning to complete the entire Seder Zeraim! AWESOME!

The greatness of Rav Yehuda --- Support this podcast: https://anchor.fm/yechezkel-hartman/support

Shevuot 7:3 Seder Nezikin Masechet Shevuot Sponsorship Available This class is taught by Rabbi David Tawil MishnaStudy.com   

Shevuot 7:1 Seder Nezikin Masechet Shevuot Sponsorship Available This class is taught by Rabbi David Tawil MishnaStudy.com   

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Shevuot 7:8 Seder Nezikin Masechet Shevuot Sponsorship Available This class is taught by Rabbi David Tawil MishnaStudy.com   

Shevuot 8:1 Seder Nezikin Masechet Shevuot Sponsorship Available This class is taught by Rabbi David Tawil MishnaStudy.com   

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Shevuot 6:1 Seder Nezikin Masechet Shevuot Sponsorship Available This class is taught by Rabbi David Tawil MishnaStudy.com   

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Horayos 3:8, Avos 6:11- Siyum Seder Nezikin