Podcasts about sheni

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurThe Mishnah presents a dispute between Rabbi Shimon and the Sages regarding whether it is possible to reduce the permissible time for eating consecrated offerings. That is, when there is a mixture of two sacrifices—one that only priests may eat for a limited time, and another that non-priests may eat for a longer period—may one treat the shelamim as though it were an asham, thereby resolving the problem of the mixture? Rabbi Shimon rules that this is permissible, while the Sages disagree. What is the full scope of Rabbi Shimon's position? Abaye proves in the Gemara that Rabbi Shimon spoke of such permission even lechatchila. The Rishonim disagree in explaining Abaye's proof for Rabbi Shimon. Join us as we study and uncover this debate, which—surprisingly—turns out to hinge on a textual variant in the Mishnah in Ma'aser Sheni.Gefet Ep 199Zevachim 76 Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

Thursday 21 Tamuz

Wednesday 20 Tamuz

Wednesday 20 Tamuz

Wednesday 20 Tamuz

Tuesday 19 Tamuz

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Tuesday 19 Tamuz

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Sunday 17 Tamuz

Pessah Sheni - Lag Baomer (avant Shabbat) by Rav David Touitou

Pesah Sheni

Pesah Sheni

Pesah Sheni 

Podcast Jajam Shlomo (Sally) Zaed Pesaj Sheni y R Meir Baal Hanes Conferencia

More on Bikkurim - first fruits: Rav Sheshet says that not placing the produce in the right place next to the altar will prevent it from counting as first fruits, but not reciting the verses from the Torah won't invalidate the first fruits. Which then leads to discussion of whose view he is citing. With comparisons to "bekhor" - first animals - and also to ma'aser sheni (second tithings). Also, from there, the discussion of why ma'aser sheni isn't practiced in the absence of the Temple (eating food in sanctity in Jerusalem could theoretically happen without the Temple, but the aim is to prove why that is not the case, even many years after the Temple's destruction).

Koach Adam – Rishon vs Sheni - Document for Daf 77 by Simon Wolf

Heshvan is the month that comes after Tishri -- the month containing Rosh Hashanah, Yom Kippur, and multiple other Jewish holidays. It (Heshvan) is often framed as "a month with no Jewish holidays." The problem? It is not a month with no Jewish holidays! In this episode, Lex, Miriam, and Rena Yehuda (members of Judaism Unbound's staff team) dive into multiple Jewish holidays that have taken place in the past -- and continue to take place today -- during the month of Heshvan. They also ask some big questions about how we might reconceptualize the role of Heshvan entirely!Register for the next gathering of Shabbat Unbound on November 22nd via this link! If you're listening after 11/22, you can register for our December edition of Shabbat Unbound (a 12-month-long Shabbat service), via this link.Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here! 

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Pesah Sheni - History, Minhagim & Meaning by Rabbi Avi Harari

Podcast Jajam Shlomo (Sally) Zaed Pesaj Sheni y Rabi Meir Baal Hanés Conferencia

Regarding the laws of cooking and warming food on Shabbat, Halacha assigns different statuses to various kinds of utensils. The pot in which food had been cooked is called a "Keli Rishon" ("first utensil"). One may not place food in a Keli Rishon, even after it has been removed from the fire, so long as the pot is still hot. If, however, one poured the contents of the Keli Rishon into a different utensil, that utensil assumes the status of a "Keli Sheni" ("second utensil"), in which, generally speaking, cooking is permissible. Certain items, however, such as tea, may not be cooked in a "Keli Sheni." Therefore, if one wishes to make tea he must pour the water into a third utensil – a "Keli Shelishi" – and then place the teabag. An interesting question arises concerning liquid that one transferred from a pot with a ladle. Consider, for example, the case of a pot of hot water that one left on the blech before Shabbat. If on Shabbat he draws water from the pot with a ladle, and pours the water from the ladle into a cup, does that cup have the status of a "Keli Sheni," or a "Keli Shelishi"? On the one hand, the ladle is certainly a separate utensil, and we might therefore assume that it constitutes a "Keli Sheni," rendering the teacup a "Keli Shelishi." If so, then one may insert the teabag into that cup. On the other hand, one might argue that since the ladle entered the pot on the blech and drew the water from there, perhaps it assumes the status of a "Keli Rishon." It would thus be forbidden to place the teabag into the cup; one would have to transfer the water into a different cup and then insert the teabag. Hacham Ben Sion Abba Shaul (Israel, 1923-1998) distinguished in this regard between a "Keli Rishon" on the fire and a "Keli Rishon" that had been removed the fire. If one draws water from a pot on the fire, then we treat the ladle as a "Keli Rishon," and therefore the cup into which one pours from the ladle will be a "Keli Sheni." In such a case, then, one must pour the water into a different cup before placing the teabag. If, however, one first removed the pot from the fire, then we may treat the ladle as a "Keli Sheni," such that the cup into which the water is poured from the ladle will have the status as a "Keli Shelishi." It would therefore be permissible to place the teabag into that cup. A different question arises in a case where one uses a ladle to serve several bowls of soup, and bring the ladle back and forth into and from the pot. One might think to forbid returning the ladle into the pot, since invariably some droplets remain on the ladle after the soup has been poured into the bowl, and these droplets are then cooked when the ladle is returned to the pot. In truth, however, this is permissible. Both Rabbi Moshe Halevi (Israel, 1961-2001), in his work Menuhat Ahaba, and Hacham Ovadia Yosef, rule that one may return the ladle to the pot without first drying it, as we are not concerned about the tiny droplets on the ladle. Summary: If one draws hot water from a pot on the fire with a ladle and then pours the water from the ladle into a cup, he may not place a teabag into that cup; he must first transfer the water to a different cup. If, however, the pot of water was off the fire, and one then draws water with a ladle and pours it into a cup, he may place a teabag in that cup. One who served soup from a pot with a ladle may use the ladle thereafter to draw more soup from the pot, despite the fact that the droplets on the ladle will be reheated in the pot.

In our latest podcast episode, we had an enriching conversation with Sheni Sulyman. We explore Sheni's journey from a hands-on operator who helps scale one of Africa's unicorns (Andela) to a visionary founder. He shares invaluable insights on problem-solving, crafting processes, and strategic execution - the backbone of any prosperous company. Sheni emphasizes the power of empathy and adaptability in leadership. His stories serve as a masterclass in engaging and inspiring teams, highlighting the importance of resonant communication and turning challenges into opportunities. He also provides a rare look into the personal life of a public figure, discussing the balance between visibility and privacy and his deliberate choice to prioritize personal values and meaningful work over the attraction of fame. This episode is more than just a conversation. It's a catalyst for self-reflection on the motivations behind our quest for success, fulfilment, and impact. --- Send in a voice message: https://podcasters.spotify.com/pod/show/the-grinders-table/message

There is a well-known Halacha of "Mi'she'nichnas Adar Marbim Be'simha" – "When Adar arrives, we increase our joy." Adar is an especially auspicious month for the Jewish people, and thus if a Jew is embroiled in a court case against a gentile, he should try, if possible, to schedule the trial for the month of Adar. As this month is endowed with special Mazal ("luck" or good fortune), a person stands a better chance of emerging victorious in a legal battle during Adar. In a leap year, when we have an extra month of Adar, do both months have this special quality, or only the second Adar – Adar Sheni – which is when we celebrate Purim? Essentially, this question relates to the issue of the zodiacal sign to which Adar Rishon corresponds. The twelve months of the Jewish year correspond to the twelve signs of the zodiac, and the month of Adar corresponds to Pisces (fish). The Sages teach that fish are not subject to the Ayin Ha'ra (evil eye), since they live underwater, and Adar corresponds to Pisces because during this month we are able to avoid the harmful effects of the Ayin Ha'ra. The question becomes whether in a leap year, Adar Rishon follows the zodiacal sign of Adar Sheni – in which case it shares the special auspicious qualities of Adar Sheni – or if it has the same sign as the preceding month, Shebat. This issue is subject to a debate. The Lebush (Rabbi Mordechai Yaffe of Prague, 1530-1612) maintained that Adar Rishon corresponds to the zodiacal sign of Aquarius, the sign of Shebat, and thus it does not have the special qualities of Adar Sheni. A different view, however is taken by the Kedushat Levi (Rabbi Levi Yishak of Berditchev, Poland, 1740-1810), in a famous passage in Parashat Ki-Tisa, and by Rabbi Sadok Hakohen of Lublin (1823-1900). They note that just as the twelve months correspond to the twelve signs of the zodiac, similarly, the months correspond to the twelve tribes of Israel. The month of Adar, which is under the sign of Pisces, corresponds to Yosef Ha'sadik, who is blessed like fish, and who, like fish, was free from the clutches of the Ayin Ha'ra. Yosef was unique among Yaakob's sons in that his two sons – Menashe and Efrayim – each formed a separate tribe ("Efrayim U'Menashe Ki'Re'uben Ve'Shimon Yiheyu Li" – Bereshit 48:5). Accordingly, in a leap year, the two months of Adar correspond to the two sons of Yosef, Menashe and Efrayim, and, as such, both are represented by the sign of Pisces. It thus emerges, according to this view, that both Adar Rishon and Adar Sheni share the special properties of the month of Adar, and Adar Rishon is indeed an auspicious time for success in court. Practically speaking, then, it is certainly preferable during a leap year to schedule one's court cases for Adar Sheni, which is an auspicious time according to all views, but if this is not possible, there is certainly value in scheduling the case for Adar Rishon. It should be noted that Rashi (Rabbi Shelomo Yishaki of Troyes, France, 1040-1105), in his commentary to Masechet Ta'anit, indicates that this special quality continues through Nissan, as well. Commenting on the Halacha of "Mi'she'nichnas Adar Marbim Be'simha," Rashi explains that Adar is special because it ushers in the season of miracles, the season of Purim and Pesah. Significantly, Rashi mentions Pesah in this context, clearly indicating that Nissan, too, is an especially auspicious period. It would thus seem that, according to Rashi, Nissan is also a time when one has a greater chance of success in his lawsuits. Summary: It is advisable for a person facing a legal battle against a gentile to schedule his case for Adar. In a leap year, it is preferable to schedule the case for Adar Sheni, but there is value in scheduling the case for Adar Rishon. According to some sources, the auspicious quality of Adar continues during the month of Nissan, as well.