Podcasts about shamai

A story is told of one who bypassed his sons and passed his inheritance to Yonatan ben Uziel who returned a third of it to the sons. Shamai attacks him for doing it but he proves to Shamai that he was correct. Yonatan ben Uziel was considered the greatest of Hillel the Elder's students. Rabban Yochanan ben Zakai was on the opposite end of the students. And yet, he was well versed in all areas of Torah study, and more. Is one believed for inheritance and levirate (yibum) marriage to say that one has a son or a brother? On what basis? With what claims is a man believed to exempt his wife from levirate marriage? On what basis is he believed? Can a court split testimony in half and accept only part of what a person says?

A story is told of one who bypassed his sons and passed his inheritance to Yonatan ben Uziel who returned a third of it to the sons. Shamai attacks him for doing it but he proves to Shamai that he was correct. Yonatan ben Uziel was considered the greatest of Hillel the Elder's students. Rabban Yochanan ben Zakai was on the opposite end of the students. And yet, he was well versed in all areas of Torah study, and more. Is one believed for inheritance and levirate (yibum) marriage to say that one has a son or a brother? On what basis? With what claims is a man believed to exempt his wife from levirate marriage? On what basis is he believed? Can a court split testimony in half and accept only part of what a person says?

Some cases are brought, with different circumstances, where the wife received property from the husband with her children and the rabbis deliberated whether she was able to also demand her ketuba money. Rav Huna explained that if a person on their deathbed wrote all of his property to another without specifying a language of inheritance or gift, we see whether the heir was a relative or not. If the heir was a relative who was in line to inherit, they received it as inheritance. If not, they receive it as a gift. Rav Nachman questions Rav Huna, "Why didn't you say directly that you hold by Rabib Yochanan ben Broka!" Rav Nachman answers his own question by quoting a case where the ruling was worded in the same way as Rav Huna's ruling. Still, it was unclear what was the relevance of the inheritance/gift differentiation in both rulings. Rav Ada bar Ahava suggested that the ramification was whether the deceased widow could demand food supplements from the heir. However, Rava rejected this suggestion and explained the ramifications - if the deceased had promised it only to the heir until their death, and after the property would go to someone else. If it is considered an inheritance, this statement is disregarded, but if it is a gift, it is upheld. Is it permitted to bypass one's son's inheritance and give one's property to someone else? Does it make a difference if the son does not behave appropriately or does not behave appropriately toward the father? Is there a debate about the latter question in the Mishna or do both tannaim agree? Two sources are brought to answer this question. The first source explains that Yosef ben Yoezer bypassed his son and a story is told about the aftermath. However, the story is inconclusive regarding this question as there are two different versions of the punchline of the story. A second source, a statement of Shmuel to Rav Yehuda, proves that there is a debate between the tannaim. Another story is told of one who bypassed his sons and passed his inheritance to Yonatan ben Uziel who in turn returned a third of it to the sons. Shamai attacks him for doing it but he proves to Shamai that he was correct.

Some cases are brought, with different circumstances, where the wife received property from the husband with her children and the rabbis deliberated whether she was able to also demand her ketuba money. Rav Huna explained that if a person on their deathbed wrote all of his property to another without specifying a language of inheritance or gift, we see whether the heir was a relative or not. If the heir was a relative who was in line to inherit, they received it as inheritance. If not, they receive it as a gift. Rav Nachman questions Rav Huna, "Why didn't you say directly that you hold by Rabib Yochanan ben Broka!" Rav Nachman answers his own question by quoting a case where the ruling was worded in the same way as Rav Huna's ruling. Still, it was unclear what was the relevance of the inheritance/gift differentiation in both rulings. Rav Ada bar Ahava suggested that the ramification was whether the deceased widow could demand food supplements from the heir. However, Rava rejected this suggestion and explained the ramifications - if the deceased had promised it only to the heir until their death, and after the property would go to someone else. If it is considered an inheritance, this statement is disregarded, but if it is a gift, it is upheld. Is it permitted to bypass one's son's inheritance and give one's property to someone else? Does it make a difference if the son does not behave appropriately or does not behave appropriately toward the father? Is there a debate about the latter question in the Mishna or do both tannaim agree? Two sources are brought to answer this question. The first source explains that Yosef ben Yoezer bypassed his son and a story is told about the aftermath. However, the story is inconclusive regarding this question as there are two different versions of the punchline of the story. A second source, a statement of Shmuel to Rav Yehuda, proves that there is a debate between the tannaim. Another story is told of one who bypassed his sons and passed his inheritance to Yonatan ben Uziel who in turn returned a third of it to the sons. Shamai attacks him for doing it but he proves to Shamai that he was correct.

gospel song,health talk,sermon.

Pirkei Avot 1:15 "Hillel & Shamai" by Rabbi Avi Harari

The definition of Machshava, and the understanding of Beis Shamai. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/iqnr3xm7c3krlsvibkz2.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Bedikat Chamêts e outras preparações Aula do Rab. Shamai em 11/08/2024

Part 3. a) Summary of issues involving travel on Shabbat b) Enhancing Shabbat with good food etc. Hillel and Shamai

Welcome to Daily. We continue in the, is listed by the We're Now in Em. Chapter 27 says, if a camp and camps around me, my heart is not afraid in they come against me at war, rely on this. What's the simple meaning of this? I rely on this and says, in his commentary to vo as well as the others, he's referring to the beginning of the chapter where David, David, God is my light and my salvation. What will I be afraid of? So therefore, I rely on the fact that Hashem is my light and my salvation. Therefore, I'm not afraid the safer. A in Sha Gate 90 says the following he says that the Torah tells us to have, but they don't just tell us to have. They know what we're human. We know that we have our fears and our concerns. They tell us how to deal with it. And he quotes a pa in Dim 17, we were going out to war and we say in our hearts, many more than me, how can I beat them? Don't be afraid. Don't be afraid. I'm afraid. Gives us remember what the wonders, the miracles that you saw, et cetera. And that is the it of Asem, that when your heart drops, you're supposed to invoke remembrances of the things that Ahu did. And you have the ability to choose to strengthen yourself by remembering those events, and that will get rid of the fear. And he brings a beautiful proof, says on 30 b Shama, everything is from heaven except for cold and hot, which Rashish says you can protect yourself from cold and hot. So it's up to you. You have the ability to choose to wear, even though cold and hot are seasonal, and you can't control the cold hot, but you can put on warm clothing. You can sit in an air conditioned room, and therefore you can act properly to the elements and protect yourself. He says, similarly, we know there's another K de Shama, a k de Shama, Shama. Everything's in the hand of God except for Shamai. He says that just like when it comes to the heat and the cold, you have to do something in order to take care of the heat in the cold. So to, when it comes to You have to do something, you have to gge yourself with your, your weapons. And what are those weapons that you have? The weapons that you have is to start strengthening yourself with these ideas. And he says, that's what we need to do. We need to constantly remember , remember those things that happened. And he says, that is what David Melek said in this. He says, Ashi, et cetera. And then he says, in ku, you know why? Because I constantly said hash. The, the remembering, the fear and anxiety is not in my control. What is in my control is to come back with these thoughts and these remembrances that will, will, uh, help us. And that's really the idea behind this concept of is a way for us to constantly remind ourselves of these ideas. Like we say, the Paca de takes the anxiety away, take a pasu every single day. And we have to keep on strengthening ourselves in these piss Kim. And the more we strengthen ourselves in the piss Kim, the stronger we'll be and the better off we'll be. Have a wonderful day.

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Gemara Shiur by Rabbi Daniel Stein: Beis Shamai and the Hidden Light of Moshiach

As Jesus continues teaching the Sermon on the Mount in Matthew 5:21-32, He gives us instructions on handling anger and dealing with relationship issues, calling us to look beyond the surface of the law to the heart of the law. **** Welcome to Walking in the Word, the biblical teaching arm of the Women World Leaders podcast. I'm your host, Julie Jenkins. Thank you for joining us today as we walk through the Gospels together. Whenever and wherever you are listening, if you turned on the news today, I'm sure you heard something that made you shake your head in disgust. And it wouldn't surprise me if you are, on some level, currently battling anger or frustration personally – because we all do at times. Due to the complexity of the issues we face, it can seem nearly impossible to look through all the muck and see how God is calling us to react. But God doesn't want us to look only at the surface of His direction for us, He wants us to walk with Him and understand His heart. So whatever your frame of mind, I'm glad you've taken few minutes to pause and listen to this podcast – where we spend a few minutes together focusing on God's Word and seeking to understand it fully. No matter what mountain we are climbing or beautiful hillside we are meandering through, Jesus is our best walking partner. As we walk with Him, we can trust that God, through His Word and Holy Spirit, will guide and lead us to what really matters. Before we open the Word together, let's grab our climbing partner by the hand and ask Him to walk with us. Dear most holy God, We come to you right now seeking your presence. Be with each listener where she is, and teach her today what you want her to know. God we know that nothing surprises you and with you all things are possible. We ask you to guide us as we open Your Word today and that we would hear the words of Jesus. Open our hearts and allow us to understand what it is you want us to know as we spend time with you. In Jesus name, I pray, amen. Today we will be studying Matthew chapter 5, verses 21 through 32 out of the New Living Translation. A couple of weeks ago, we began our walk through the Sermon on the Mount. And last week, the final verse we looked at was Matthew 5:20, which says, But I warn you unless your righteousness is better than the righteousness of the teachers of religious law and Pharisees, you will never enter the kingdom of heaven. This may have left the disciples and other listeners wondering, how can I possibly be more righteous than the Pharisees and the teachers of the law who have dedicated their lives to knowing and following the law of Moses and the teaching of the scriptures? But as Jesus teaches, it becomes clear that while the Pharisees may be all about the letter of the law, Jesus is all about the heart of the law. Jesus begins by specifically referencing several of the teachings of the Pharisees, and as he does, he teaches a deeper truth to each, a truth that God intended us to know and learn from the beginning. Matthew 5:21 says, You have heard that our ancestors were told you must not murder. If you commit murder, you are subject to judgment. But I say if you are even angry with someone, you are subject to judgment. If you call someone an idiot, you are in danger of being brought before the court. And if you curse someone, you are in danger of the fires of hell. Matthew 5:21 begins You have heard that our ancestors are told… most translations say something like you have heard it said. Now in other places in the Bible, Jesus is recorded as saying it is written when he is quoting scripture. So the fact that he is now saying you have heard it said indicates that Jesus is addressing the laws as man taught them. And we know by now that the Pharisees and the teachers of the law often distorted those laws by adding their own man-made laws and rules that the people were to follow. Well, remember Jesus says earlier in this chapter that he came not to abolish the law but to fulfill the law, and that not a single stroke of the pen will disappear from the law until all is accomplished. So Jesus is not trying to change the meaning of the law as it is written, on the contrary, he is explaining to the disciples and to us the full meaning of the original law. That is, what God intended us to know, the heart of the law. Jesus wants us to understand the why. What was the purpose of the law in the first place? The law says in Exodus 20:13, you must not murder. Murder is an external act. And that external act in Jesus day was punishable by death in a human court of law. But God, our perfect judge does not judge us merely on external acts as humans. Instead, He judges us on the attitude of our hearts, in this case, anger. Why do you suppose that Jesus teaches that anger is as grievous as a sin as murder? Besides the fact that God is holy, and any sin causes unrighteousness, I would propose this teaching stems from the fact that sinful anger, ruins the relationships that God has gifted us. Anger hurts our human relationships, and it hurts our relationship with God. And God is all about relationship. In our anger, we are tempted to lash out at others, what do you think is the effect of calling someone an idiot or cursing them as Jesus references? Not good, right? It was even worse in Jesus day when a person's name was everything, a hallmark to who that person was. So to call someone, Rayana, which was the original word use, that means empty headed or translated here as idiot would have been an insult even greater than it is today. Anger such as that could in effect, murder, a God-ordained relationship. And Jesus goes on to teach that relationship is more important than any sacrifice, we could offer God saying in verse 23. So if you are presenting a sacrifice at the altar in the temple, and you suddenly remember that someone has something against you, leave your sacrifice there at the altar, go and be reconciled to that person, then come and offer your sacrifice to God. Jesus then continues with some more practical advice, when you're on your way to court with your adversary, settle your differences quickly. Otherwise, your accuser may hand you over to the judge, who will hand you over to an officer and you will be thrown into prison. And if that happens, you surely won't be free again until you have paid the last penny. Anger puts you in a prison cell. It holds you captive from being who God truly made you to be. And it keeps you from doing what God has called you to do. Jesus says settle your differences quickly. Don't allow the chains of anger to keep you from the relationships that God intended for you. Next, Jesus teaches on the seventh commandment Exodus 20:14. You must not commit adultery. Going back to Matthew 5, verse 27 says, You have heard the commandment that says you must not commit adultery. But I say anyone who even looks at a woman with lust has already committed adultery with her in his heart. Jesus is again teaching the wisdom behind the law. I think about my when my kids were young, they didn't understand the why behind our family rules. It just didn't make sense to them that I had to know their friend's parents before they could spend the night with them. Their undeveloped and naive minds simply couldn't make the connection that a fun play date could turn out bad under the wrong circumstances. They didn't know the why. The Pharisees taught the letter of the law and were harsh with their punishments but they didn't understand the why. Jesus taught the wisdom of the law, the why behind the law, and it all hinged on his care and concern for us, for you. Just like when he was talking about murder and anger, Jesus is teaching here that the root of sin the sin of adultery, lies in the attitude of our hearts. Honoring and loving your spouse means in part making him or her the object of your sexual desire. When your mind begins to stray, the poison of sin begins to grow in your heart, and it quickly infects your relationship. But not only does committing adultery infect the relationship, but lust for another does as well. And God is all about relationships. Jesus goes on to tell how serious he is about this teaching. So if your eye even your good eye causes you to lust, gouge it out, throw it away, it is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your hand even your stronger hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body then for your whole body to be thrown into hell. While these things are true, that it's better to go to heaven with part of a body these statements are not to be taken literally, but they are a case of Jesus speaking in hyperbole, intentional exaggeration to make a point very common in this time and a Jewish culture. What Jesus is saying is when you are tempted, run away, Look away, then stay away from those things that can pollute your mind. And don't delay. Don't leave sin unchecked in your heart, but clear it out right away. If you are a gardener, you know how quickly weeds can take root and take over the good soil, crowding out the flowers and leaving them with no room to grow and no nutrients to sustain them. Being a Christian is not easy. The devil is always prowling, trying to infiltrate your heart. It isn't just about what you do, but about what you let in to your heart. What you let in can help your relationships or it can destroy them. As Jesus continues, he touches on divorce beginning in verse 31. You have heard the law that says a man can divorce his wife by merely giving her a written notice of divorce. But I say that a man who divorces his wife unless she has been unfaithful causes her to commit adultery. And anyone who marries a divorced woman also commits adultery. Again we see the You have heard it said statement only this time this teaching does not come from God but from society. We will expand on this more in the coming weeks but right now I will just share with you that the Jews have a big problem with divorce. Deuteronomy gives instructions regarding the treatment of a wife whom a husband finds displeasing Deuteronomy 21 says suppose a man marries a woman but she does not please him. Having discovered something wrong with her he writes a document of divorce hands it to her and sends her away from his house. Like I said, we won't go into a full discussion on this right now. But the offshoot of this scripture was that the most well known Jewish rabbi teachers, Shamai and Hillel, both disagreed over what was deemed displeasing enough to warrant a notice of divorce. And as a result, divorce was allowed for basically anything. I guess that's where we get irreconcilable differences. So what does Jesus teach here? He teaches that divorce causes relationship problems. You might think, well, that's a no brainer, but it's deeper than the obvious. Divorce causes relationship problems going forward in each individual's life, and often in the lives of those around them. And God is all about relationships. Our God is all about relationships. I believe that God wants us to walk away from this teaching, realizing that he is all about relationships. There are trials in this world, some of us are facing devastating life changes as the effects of sin continue to ravage this world. And it's quite likely that things will get worse before they get better. But God is all about relationships. And when you honor your relationship with him, and walk close to him through any storm, he will be your strength, your protection, your wisdom and your joy. Yes, you can have joy even in trials. God gives us the law. But it's not about the letter of the law. It's about the why. God is the why. Every word of the Bible, every nugget of wisdom, we can glean from studying God's word is intended to point us to a perfect relationship with God, and to godly relationships with others. God will get us through the storms of life, he will walk us through the loss of loved ones devastation caused by natural disaster and heartache of all kinds. But we have to have a relationship with Him. And he asked that we keep our hearts connected to his and that we honor that relationship. That's what the law points to. That is the heart of the matter. Let's pray Dear most holy God, He loves us, and you are there for us. God, I thank you for reminding us today that you care about the relationships that we are building with each other, and most importantly, the relationship that we have with you. I thank you for reminding us that when things get difficult, and there are mountains in front of us to climb that you, Jesus, are our best climbing partner. That when we don't know where to turn God Your Word will always guide and lead us. And when we are in turmoil, you Holy Spirit, will comfort and sustain us and give us peace. God thank you for reminding us that you see our hearts and that you will always care for our hearts. We give them to you today. In Jesus name I pray. Amen.  

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Meir ben Aryeh Leib HaLevi, Marvin Stokar. "Although his title of Zaidy was an honorary one, he and (lehavdil bein chayim lechayim) Bubby Fran were - and continue to be - an important part of our family. His love of all learning and of Eretz Yisrael were surpassed only by his love and care for our dear Bubby Fran. May he continue to be a meilitz yosher for her and all of us!" Why do we say that a person who sends a messenger to commit a sin is not punished, but the messenger is? Even though there are some cases where the sender is liable, we do not build a paradigm from those cases to learn about all other commandments – why not? Shamai the elder has a different approach. There are three different interpretations explaining his opinion. Can a messenger also function as a witness in a case where he was also the messenger? Rav and Rabbi Shila disagree. What is at the root of their debate? A question is raised against Rav’s position from a Beit Shamai/Beit Hillel debate but is resolved. The ruling is that the messenger can function as a witness. Rav Nachman rules this way in marriage, divorce, and monetary law. Why did each need to be specified? Why was he not concerned in monetary law that the messenger is a party to the transaction? How did this change once the rabbis required a heiseit oath? Can a young woman (naara) accept a get for divorce or accept a marriage betrothal or only her father can? In what case is there a disagreement?

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Meir ben Aryeh Leib HaLevi, Marvin Stokar. "Although his title of Zaidy was an honorary one, he and (lehavdil bein chayim lechayim) Bubby Fran were - and continue to be - an important part of our family. His love of all learning and of Eretz Yisrael were surpassed only by his love and care for our dear Bubby Fran. May he continue to be a meilitz yosher for her and all of us!" Why do we say that a person who sends a messenger to commit a sin is not punished, but the messenger is? Even though there are some cases where the sender is liable, we do not build a paradigm from those cases to learn about all other commandments – why not? Shamai the elder has a different approach. There are three different interpretations explaining his opinion. Can a messenger also function as a witness in a case where he was also the messenger? Rav and Rabbi Shila disagree. What is at the root of their debate? A question is raised against Rav’s position from a Beit Shamai/Beit Hillel debate but is resolved. The ruling is that the messenger can function as a witness. Rav Nachman rules this way in marriage, divorce, and monetary law. Why did each need to be specified? Why was he not concerned in monetary law that the messenger is a party to the transaction? How did this change once the rabbis required a heiseit oath? Can a young woman (naara) accept a get for divorce or accept a marriage betrothal or only her father can? In what case is there a disagreement?

Sicha from Sukkos/Simchas Torah 1991 --- Send in a voice message: https://podcasters.spotify.com/pod/show/apathforward/message

Sponsored by Rabbi Hidary's Wednesday Night Class! See all recordings at https://www.rabbinics.org/daf-yomi-bridge.

(based on Ohr Hachaim hakadosh and Ben Ish Chai)

The story of the Torah being translated. The story of Hillel being subdued in front of Shamai. Chazal compare both to the day of the making of the golden calf.

The story of the Torah being translated. The story of Hillel being subdued in front of Shamai. Chazal compare both to the day of the making of the golden calf.

In this episode of the Thinking Talmudist Podcast (Ep. 27), Rabbi Aryeh Wolbe learns the Talmud from Tractate Shabbos 31a and discusses the story of a convert who approached Shamai and wanted to convert on condition that he would be appointed the Kohen Gadol, the High Priest. Shamai turned him away, but Hillel converted him and gently guided him to the path of Torah.The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This episode is dedicated in honor of our friend, Eric Goldfarb from Canada, for being such an incredible friend!****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast: https://inspiration.transistor.fm/episodes Parsha Review Podcast: https://parsha.transistor.fm/episodes Living Jewishly Podcast: https://jewishly.transistor.fm/episodes Thinking Talmudist Podcast: https://talmud.transistor.fm/episodes Unboxing Judaism Podcast: https://unboxing.transistor.fm/episodes Rabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodes Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience on June 9, 2023, in Houston, Texas.Released as Podcast on June 19, 2023 ★ Support this podcast ★

What's the real test to see if you're fighting for the sake of heaven or simply for yourself? Are your disagreements for the greater good, or do they lead to endless conflict? In this inspiring episode, we discuss the teachings of Pirkei-Avos in Chapter 5 and dive into the dangers of convincing ourselves that our battles are all about the heavenly court when in reality, it's all about ourselves.Join us as we explore the remarkable wisdom of Chacham Ovadiah in his book, Anaf Eit Avot, and examine the examples of Hillel and Shamai, two Torah scholars who fiercely debated but remained best friends, loving each other despite their disagreements. Learn how embracing the truth can bring people together rather than tearing them apart and how you can apply this wisdom to your own life, ensuring that your conflicts are genuinely for the sake of heaven.Support the showJoin the WhatsApp community for daily motivational Torah content! JOIN HERE ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org ---------------- Questions or Comments? Please email me @ michaelbrooke97@gmail.com#parsha #shortdvartorah #thetorahpodcast #motivationalmussar

In this episode of the Thinking Talmudist Podcast (Ep. 27), Rabbi Aryeh Wolbe learns the Talmud from Tractate Shabbos 31a and discusses the story of a convert who approached Shamai and wanted to convert on condition that he would be appointed the Kohen Gadol, the High Priest. Shamai turned him away, but Hillel converted him and gently guided him to the path of Torah.The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This episode is dedicated in honor of our friend, Eric Goldfarb from Canada, for being such an incredible friend!****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast: https://inspiration.transistor.fm/episodes Parsha Review Podcast: https://parsha.transistor.fm/episodes Living Jewishly Podcast: https://jewishly.transistor.fm/episodes Thinking Talmudist Podcast: https://talmud.transistor.fm/episodes Unboxing Judaism Podcast: https://unboxing.transistor.fm/episodes Rabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodes Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience on June 9, 2023, in Houston, Texas.Released as Podcast on June 19, 2023 ★ Support this podcast ★

One of the pesukim in this week's parasha, Emor, gives us the commandment to give certain gifts to the poor from our land. Rashi brings from Chazal that the Torah gives this commandment right in the middle of discussing all the holidays to teach us, whoever gives these gifts to the poor will be considered as if he built the Beit HaMikdash and brought korbanot in it. Throughout the generation for nearly 2000 years, all of the tzaddikei hador have been yearning for the Beit HaMikdash, and here, when a Jew gives portions of his crops to the poor, Hashem considers it like he built it and served Him in it. This is how valuable helping the poor is. In general, the rule is the harder something is to do, the more value it has. And so, giving charity the right way must not be that easy and could always use chizuk. The Gemara says towards the end of Masechet Sotah that after the Beit HaMikdash was destroyed, פסקו אנשי אמנה - the Jewish People lost what it means to be a person with emunah. Rashi writes, this refers to people who have no worry whatsoever that they are losing when they do good deeds. Rashi later explains further that these are people who are willing to spend their money on whatever it takes to do mitzvot the most beautiful way or to give tzedaka or to spend on Shabbat and Yom Tov, relying on the fact that they have Hashem to take care of them, and He has unlimited funds. There is something unique about these three things that Rashi mentions. The Gemana in Masechet Baba Kama says, a major portion of the money that we spend on beautifying the mitzvot does not come out of the money that Hashem allotted for us, but rather He pays for it. The Gemara in Masechet Shabbat says the money we spend on Shabbat and Yom Tov as well does not come out of our accounts. Anything we spend on them, Hashem reimburses us for. The Gemara says giving tzedaka is a segula to preserve one's money and always have what one needs. We still have people today with emunah, but what the Gemara means is that we lost the people with complete emunah, that is, people who can go to the grocery store and shop for Shabbat and feel like they have the company credit card and the boss happily told them to charge whatever they want to his account. And the same when beautifying mitzvot and giving tzedaka, not feeling at all that they are actually spending or giving up anything for them. The more a person develops this emunah, the easier time he will have parting with his money to do the will of Hashem. The Mashgiach of the Kaminetz Yeshiva Rav Moshe Aharon Stern, zatzal , used to rebuke the young rabbinical students in his yeshiva who had very little income. They used to go to their parents house's on Shabbat for the meals so they could save their money to buy food during the week. He used to tell them, this is what the Gemara means when it says פסקו אנשי אמנה . It used to be that people would buy their food all week long for Shabbat in order to include it in the free gift from Hashem, then they would eat from the leftovers all week long for their weekday meals. Cooking in abundance for Shabbat is also kavod Shabbat, and therefore is also included in Hashem's guarantee. The Imrei Emet said this was the intention of Shamai who used to buy food lichvod Shabbat all week long, starting from Sunday. Since all the purchases were made for Shabbat, they were made on Hashem's account. And the Rabbi concluded regarding his student, now the opposite is being done, they were saving their money to buy food for the week and not spending anything for Shabbat. Parting with money is not easy, especially when a person works hard to earn it. This is why giving tzedaka and spending on mitzvot is so valuable. We must always take to heart, the money is Hashem's and when we do with it what He wants He provides more. Our goal is not just to give tzedaka, or just to spend money on Shabbat and hidur mitzvah, it's to do it with joy, to feel that its Hashem's money that He gave us to spend on these things and we are doing exactly what He wants.

Rabbi Bier and Rabbi Fox discuss the concept of "machlokes" (Rabbinic argument and dispute), how sages can come to disagree, and their historical impact on Jewish law. This talk focuses on the Mishnaic sages Hillel & Shamai and their subsequent camps and communities. Special shoutout to Brandon Wisnicki!

Study Guide Nazir 53 Rami bar Hama asked: Is one stricter with the spinal cord or skull that if one has a quarter kav of bones from them, does the nazir need to shave on account of them, as opposed to other bones where a half kav is needed? The first answer, given by Rava from our Mishna is rejected. A second answer is brought from an opinion of Shamai brought on Nazir 52b, but is rejected as well. Rabbi Eliezer explains that at an earlier stage, there was a debate about whether only half a kav/log or a even quarter kav/log would make one impure, but no distinction was made between nazir and other issues. At a later stage, the courts distinguished between a nazir needing to shave/one not being able to do the Pesach sacrifice (a half kav/log) and the ability to eat truma and kodashim (a quarter kav/log).   Why is the language "on these" used in the Mishna twice - what can be learned from those words? Even though a nazir doesn't shave for a quarter kav of bones in a tent, he would shave if he touched or carried them. This is derived from the language in the next Mishna or perhaps the language at the end of our Mishna). But if so, wouldn't that already be derived from the law of a bone the size of a barley? They explain that it means if they are ground into a powder-lie substance, they will be impure if they are a quarter kav. The Mishna mentions a limb from a dead body or a live body that has enough flesh on it. What if it does not? Since it is not mentioned in the upcoming Mishna, Rabbi Yochanan and Reish Lakish disagree about whether a nazir would have to shave or not. How does each prove his approach? Two questions are raised Rabbi Yochanan's argument from the next Mishna, but are resolved. What size limb is being argued about here? If it is larger than the size of a barley, how can Rabbi Yochanan say that the nazir doesn't shave? If it is smaller, how can Reish Lakish say that the nazir shaves?

Study Guide Nazir 53 Rami bar Hama asked: Is one stricter with the spinal cord or skull that if one has a quarter kav of bones from them, does the nazir need to shave on account of them, as opposed to other bones where a half kav is needed? The first answer, given by Rava from our Mishna is rejected. A second answer is brought from an opinion of Shamai brought on Nazir 52b, but is rejected as well. Rabbi Eliezer explains that at an earlier stage, there was a debate about whether only half a kav/log or a even quarter kav/log would make one impure, but no distinction was made between nazir and other issues. At a later stage, the courts distinguished between a nazir needing to shave/one not being able to do the Pesach sacrifice (a half kav/log) and the ability to eat truma and kodashim (a quarter kav/log).   Why is the language "on these" used in the Mishna twice - what can be learned from those words? Even though a nazir doesn't shave for a quarter kav of bones in a tent, he would shave if he touched or carried them. This is derived from the language in the next Mishna or perhaps the language at the end of our Mishna). But if so, wouldn't that already be derived from the law of a bone the size of a barley? They explain that it means if they are ground into a powder-lie substance, they will be impure if they are a quarter kav. The Mishna mentions a limb from a dead body or a live body that has enough flesh on it. What if it does not? Since it is not mentioned in the upcoming Mishna, Rabbi Yochanan and Reish Lakish disagree about whether a nazir would have to shave or not. How does each prove his approach? Two questions are raised Rabbi Yochanan's argument from the next Mishna, but are resolved. What size limb is being argued about here? If it is larger than the size of a barley, how can Rabbi Yochanan say that the nazir doesn't shave? If it is smaller, how can Reish Lakish say that the nazir shaves?

D'us criou criaturas e seres humanos com traços de: CHESSED/ Bondade e Amor = Avraham, Hilel, LEITE, água, lã, jumento... GUEVURA/ Justiça = Yitschak, Shamai, CARNE, sangue, fogo e linho, Touro... Não misture espécies opostas, modificando seu propósito de criação! Diga NÃO pra misturas proibidas! Carne e leite Lã com linho...

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**Throwback Episode** We site a novel source to Shamai's statement in Pirkei Avos (Chapter 1) that one should greet everyone with a smile. We also discuss that our attitudes largely determine how we feel and our reality.

Join Geoffrey Stern and Rabbi Adam Mintz recorded on clubhouse on December 8th 2022. An innocuous reference to a Princess named Timna teaches us a profound lesson regarding accepting potential converts and how critical such a choice can be to the future of Judaism. We are oh so fortunate to be able to explore the lenient opinion of conversion in Rabbinic texts with one of its leading practitioners…. our very own Rabbi Adam Mintz. So join us for The Conversion Factor. Sefaria Source Sheet: www.sefaria.org/sheets/451745  Transcript on episode web page: https://madlik.com/2022/12/07/the-conversion-factor/ 

For all the differences between Shamai and Hillel they ultimatelywork as a team. This is borne by the symmetry between they teachings, and how theyare address the very same issues through their differing perspectives. Their differingperspectives enrich each other in a grand collaborative leadership.

The teachings of Shamai powerfully contrast with those ofhis colleague Hillel. At the heart of this differentiation are polar-oppositepersonas of Yira- discipline and practicality vs. Ahava- love and creativity.Ultimate these two great leaders have a complimentary relationship and are bothindispensable to the leadership of Klal Yisrael.

הרב שמאי ענדע - עברית - Rabbi Shamai Ende - Hebrew

Part 2 of 2 Shamai Thacker is an ePortfolio strategist at University of Alaska Anchorage. In this Digication Scholars Conversation, Shamai and host, Kelly Driscoll, discuss the challenges and triumphs she encountered while receiving a master of education in teaching and learning. Now pursuing a second bachelor's degree in Alaska Native Language and Studies, Shamai shares her journey of developing a deeper connection to her Alaska Native heritage. While a family background in commercial fishing led to a complicated and at times inconsistent educational experience, Shamai has channeled these experiences into a desire to mentor and guide students coming from similar situations. “I feel a connection…and my passion for educating and for trying to be a voice and for trying to be a supportive person has not wavered… I feel that there is a lot of value in people seeing others' journeys and what that means and how it's shaped them.”

Part 1 of 2 Shamai Thacker is an ePortfolio strategist at University of Alaska Anchorage. In this Digication Scholars Conversation, Shamai and host, Kelly Driscoll, discuss the challenges and triumphs she encountered while receiving a master of education in teaching and learning. Now pursuing a second bachelor's degree in Alaska Native Language and Studies, Shamai shares her journey of developing a deeper connection to her Alaska Native heritage. While a family background in commercial fishing led to a complicated and at times inconsistent educational experience, Shamai has channeled these experiences into a desire to mentor and guide students coming from similar situations. “I feel a connection…and my passion for educating and for trying to be a voice and for trying to be a supportive person has not wavered… I feel that there is a lot of value in people seeing others' journeys and what that means and how it's shaped them.”