Podcasts about Talmud

When Jesus said, "I never knew you," was He using a known Jewish formula of excommunication? Dr. Brown walks you through the passage, the Talmud's use of that phrase in Moed Katan 16a, a weaker parallel in Eruvin 53a, and Craig Keener's commentary, then shows why it can mean either "you were never truly Mine" or "you were Mine and I am cutting you off." ~~~FRONTL|NE Newsletter: https://thelineoffire.org/newsletterDonate: https://thelineoffire.org/donate-one-timeX: https://twitter.com/DrMichaelLBrownYouTube: https://www.youtube.com/@LFTVInstagram: https://www.instagram.com/drmichaelbrownFacebook: https://www.facebook.com/ASKDrBrownWebsite: https://thelineoffire.orgRadio Broadcast from The Line of Fire Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

On today's page, Chullin 126, the rabbis encounter a mystery buried in two words: golel and dofek. Solving it takes us from Rashi and Maimonides to the burial caves of ancient Israel and the great stones once rolled across their entrances. What can the Talmud teach us about the lost burial practices of our ancestors? Listen and find out. Learn more about your ad choices. Visit megaphone.fm/adchoices

If one of a person's hands is, Heaven forbid, bandaged or in a cast, and cannot be washed, he washes the other hand upon waking in the morning, pouring water on it three times. Although he washes only one hand, he recites the usual text of the Beracha – "Al Netilat Yadayim," which speaks of washing "Yadayim" – "hands," in the plural form. He does not change the text of the Beracha to "Yad," despite the fact that he washes just one hand. The Beracha over Netilat Yadayim differs in this respect from the Beracha recited over the Misva of immersing new utensils, whose text depends on the number of utensils being immersed. If one immerses two or more utensils, then he recites the Beracha "Al Tebilat Kelim," referring to the immersion of multiple utensils ("Kelim"), whereas one who immerses just a single utensil recites "Al Tebilat Keli," making reference to one utensil ("Keli"). Rav Yisrael Bitan explained that when the Sages instituted the Beracha over immersing utensils, they took into account the reality that people sometimes immerse just a single utensil, and other times immerse multiple utensils. Therefore, they formulated different texts for these two different situations. Netilat Yadayim, however, is almost always performed by washing both hands, and it is only in rare, unfortunate circumstances that a person washes just one hand. Therefore, the Sages formulated just a single text for the Beracha – "Al Netilat Yadayim," making reference to both hands, and this is the text that should be recited even if one washes only one hand.

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Daf Yomi Chullin 126Episode 2434Babble on Talmud with Sruli RappsSlides: https://docs.google.com/presentation/d/17ThI88ML8rPvURFUWNUd1WQ7KqekwCZCGtcfhny-h9M/edit?usp=sharingTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.126a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:41 Buried tumah58:53 Shomers for neveilah and sheretz01:07:05 Conclusion

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Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

One cannot fulfill the obligation of Netilat Yadayim in the morning by dipping his hands in a bowl of water, even if he dips both hands three times. The reason, quite simply, is that the moment his hands enter the water, they contaminate it, as the impurity on the hands is imparted into the water. Hence, this water can no longer be used for the second and third washings. According to the teachings of Kabbalah, dipping one's hands three times in a bowl of water is entirely effective, though according to the strict Halacha, this method suffices to allow one to pray. Therefore, if a person has no other alternative, he may perform the morning hand-washing by immersing his hands into a utensil of water. However, he should not recite the Beracha of "Al Netilat Yadayim" over this washing, as it is uncertain whether he fulfills the Misva. The Shulhan Aruch writes that it is uncertain whether one fulfills the Misva by immersing his hands in three different bowls of water. Hacham David Yosef, in Halacha Berura, comments that according to the Zohar, the impurity is removed from the hands only if one washes them three times in alternating fashion, and so immersing them in the same utensil will be ineffective. Therefore, in this instance, too, if one has no alternative, he may wash his hands in this fashion – immersing them in three different bowls of water – but without reciting a Beracha. If one was compelled to wash in this fashion – by dipping into a bowl or several bowls of water – and soon thereafter is able to wash the normal way, by pouring from a utensil, then he should wash in the usual manner, with a Beracha. If a considerable amount of time has passed since he dipped his hands in a bowl of water, then he should wash without reciting a Beracha.

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Daf Yomi Chullin 125Episode 2433Babble on Talmud with Sruli RappsTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.125a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 02:25 Understanding bone tumah41:27 Understanding tent tumah01:02:15 Conclusion

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Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

When washing one's hands in the morning, one should abide by all the requirements that apply to Netilat Yadayim before eating bread. This means washing with a utensil from which one pours from his hands onto each other, and using clean water that had not previously been used for any purpose. The utensil should be complete, without any holes. It appears from the Shulhan Aruch that although one preferably should meet all these requirements when washing his hands in the morning, they are not indispensable for the performance of the Misva. Thus, it seems, according to the Shulhan Aruch, one who does not have a utensil for washing in the morning may run his hands under the faucet, and may even recite a Beracha when washing in this fashion. Since a utensil is not strictly required, one fulfills his requirement even without a utensil, and so one who washes without a cup can recite a Beracha. However, Hacham Ovadia Yosef ruled that since many disagreed with the Shulhan Aruch on this point, and maintained that one cannot fulfill the obligation of the morning washing without using a utensil, we must apply the rule of "Safek Berachot Le'hakel" – that a Beracha should not be recited in situations of doubt. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) challenges the Shulhan Aruch's position, noting that both the Rambam and the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) rule stringently, that the morning hand washing requires all the conditions that are required when washing before a meal. Therefore, given the uncertainty surrounding the possibility of fulfilling the obligation without a utensil, one who does not have a utensil should wash his hands, but without reciting the Beracha of "Al Netilat Yadayim." This was the view also of Rav Haim Palachi (Turkey, 1788-1868). Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) ruled that one who washes Netilat Yadayim in the morning without a utensil recites a blessing, but Hacham Ovadia disagreed with this position, as discussed. The Yalkut Yosef writes that if one washes from a faucet without a utensil, he should place his hands under the water three times in alternating fashion, just as one normally pours water over his hands three times in alternating fashion. If a person washes in the morning without a cup, he should wash again later once he has access to a cup. If a long time has passed since his first washing, then he does not recite the Beracha over the second washing. If, however, he has access to a cup not long after he had washed straight from a faucet, then he recites a Beracha over the second washing. Although he might have fulfilled the obligation through his initial washing, nevertheless, he may in this case rely on the opinions who allow reciting the Beracha of "Al Netilat Yadayim" after the morning hand-washing. As we saw in a previous installment, some communities had the practice of reciting "Al Netilat Yadayim" together with the morning blessings in the synagogue. Although we do not follow this practice, one may rely on this opinion if he washes without a utensil and then soon thereafter is able to wash with a utensil. Summary: One must wash his hands in the morning with a utensil, just as one must when washing before eating bread. However, if one does not have a utensil for the morning hand-washing, then he washes his hands by placing them under the faucet three times in alternating fashion, but without reciting the Beracha of "Al Netilat Yadayim." If soon thereafter he has access to a cup, he should wash again with a cup and recite the Beracha. If he is able to wash from a cup only after a considerable amount of time has passed since the initial washing, then he washes again but without reciting a Beracha.

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Daf Yomi Chullin 124Episode 2432Babble on Talmud with Sruli RappsTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.124a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:17 Cutting garments37:53 Meat left on hides01:09:06 Conclusion

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Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Daf Yomi Chullin 123Episode 2431Babble on Talmud with Sruli RappsTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.123a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:51 Wrapping up which hides are like meat16:51 Measurements for yados for different flaying methods32:07 Understanding yados for a mat58:46 Conclusion

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Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

On the final day of Moshe's life, he gathered the entire nation – men, women, children, and according to the Talmud, all souls of future Jews – to pass them through a final covenant with God. The parsha also contains the prophetic predictions of the Messianic times, and it ends with a simple, binary choice: […]

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Daf Yomi Chullin 122Episode 2430Babble on Talmud with Sruli RappsTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.122a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:48 Ever min hachai for a flippin and floppin animal20:22 Neveilah for meat smidgens on hide39:10 Skin that is like meat59:45 Conclusion

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

When does one recite the Beracha "Al Netilat Yadayim" over the morning hand-washing? The Tashbatz (Rav Shimshon Ben Sadok, Germany, 13 th century) relates that the Maharam Me'Rutenberg (Germany, 1215-1293) would recite the Beracha over the morning washing in the synagogue, well after he washed his hands. He would wash his hands at home, after waking, but he recited the Beracha "Al Netilat Yadayim" later, together with the other Birkot Ha'shahar (morning blessings) upon arriving in the synagogue. Rabbenu Peretz (France, 13 th century), in his glosses to the Tashbatz, writes that although this was the custom in German communities, in his region the custom was to recite Birkot Ha'shahar at home, when washing one's hands. The Rambam, in one of his responsa, addresses a report that the Jews of Damascus would recite the Beracha of "Al Netilat Yadayim" in the synagogue, well after the morning washing, and he writes that the blessing recited at that point unquestionably constitutes a Beracha Le'batala – a blessing recited in vain. A well-established rule requires reciting a Beracha "Ober La'asiyatan" – before performing the Misva, and thus once a person completes the Misva, he cannot then recite the blessing over that Misva. Hence, the Rambam writes, the Beracha of "Al Netilat Yadayim" cannot be recited after one washes his hands. He adds that even if a community has a long-standing tradition to follow this practice, it must be discontinued, as this practice is incorrect. The Rambam rules that the Beracha must be recited before one begins the performance of the Misva – meaning, before he pours water over his hands. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, offers an explanation for the custom of reciting the Beracha upon arriving in the synagogue. He notes the view of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) that the morning washing was instituted as an expression of gratitude to Hashem for restoring our souls in the morning. In response to the return of our souls, we wash our hands like Kohanim who wash their hands before entering the Bet Ha'mikdash to serve – showing that we are prepared to serve Hashem like the Kohanim. According to this understanding of the Misva, one could perceive the Beracha of "Al Netilat Yadayim" as a blessing of thanksgiving, expressing gratitude to Hashem for restoring one's soul. If so, then this Beracha indeed resembles the Birkot Ha'shahar, which give praise to Hashem for the gifts we receive each morning, such as the ability to open our eyes, to stand up straight, and to put on clothing. As such, the custom to recite "Al Netilat Yadayim" together with the other blessings in the synagogue is perhaps valid. This explanation given by the Bet Yosef appears already in the commentary of the Maharam Halawa (Spain, 14 th century) to Masechet Pesahim (7b), who supports the custom of reciting "Al Netilat Yadayim" together with the Birkot Ha'shahar in the synagogue. However, the Bet Yosef concludes his discussion by noting that the general custom among Sephardic Jewry does not follow this practice, and the more correct custom is to recite the Beracha at the time the Misva is performed. Hacham Ovadia Yosef noted that this issue could hinge on the fundamental question regarding the nature of the Birkot Ha'shahar. The Rambam maintained that each of the morning blessings must be recited at the time of the phenomenon for which it praises Hashem. For example, according to the Rambam, only if and when one hears the rooster crow does he recite "Ha'noten La'sechvi Bina." Likewise, one recites the Beracha "Poke'ah Ivrim" immediately upon opening his eyes, and one recites "Malbish Arumim" immediately when he puts on his clothes. In the Rambam's view, these blessings are recited over the personal experience of these phenomena. Others, however, viewed these blessings as expressions of praise for the general phenomena, and not of personal gratitude. This was the view of the Arizal, who maintained that one recites "Ha'noten La'sechvi Bina" even if he did not hear the rooster's crow in the morning. This is the basis for the accepted practice to recite all the morning blessings together, and not as one experiences each phenomenon. Hacham Ovadia observed that the Rambam, who viewed these blessings as expressions of personal gratitude, also argued that "Al Netilat Yadayim" must be recited at the time one washes his hands. Even if the Rambam would agree that "Al Netilat Yadayim" is recited over the gift of the soul's restoration in the morning, he requires reciting it at the time of the washing, just as he requires reciting all the morning blessings at the time one experiences each phenomenon. On the other hand, Hacham Ovadia added, the Arizal agreed that one does not recite "Al Netilat Yadayim" in the morning unless he washed his hands (and that one does not recite "Asher Yasar" in the morning unless he performed his bodily functions). And thus if one remained awake throughout the night, he does not recite "Al Netilat Yadayim" in the morning. Hence, it seems that the Arizal viewed "Al Netilat Yadayim" in the morning as a typical Birkat Ha'misva (Beracha recited over a Misva), in which case it must be recited at the time one fulfills the Misva, and not later. However, there are – surprisingly – those who require reciting "Al Netilat Yadayim" after the morning hand-washing, despite viewing this Beracha as a classic Birkat Ha'misva. The rationale behind this opinion is the fact that one cannot recite a Beracha while his hands are contaminated by the spirit of impurity that descends upon them during the night. Rabbenu David Bonafede (Spain, 13 th century), in his commentary to Masechet Pesahim (7b), draws a comparison between the Beracha over the morning hand-washing and the Beracha recited by a convert over his immersion in a Mikveh. The convert cannot recite the blessing before immersing, because he is at that point still a gentile. Therefore, the ordinary rule of "Ober La'asiyatan" is suspended, and the Beracha is recited after the fulfillment of the Misva – meaning, after the immersion. By the same token, since we cannot recite a Beracha in the morning until we dry our hands to eliminate the impurity, the rule of "Ober La'asiyatan" is suspended, as the Beracha must be recited afterward. And once the Beracha in any event cannot be recited before performing the Misva, it may be recited later, in the synagogue, together with the other morning blessings. (This brings to mind the Beracha of "Ga'al Yisrael" which we recite at the end of the Maggid section at the Seder, which many have viewed as the Beracha over the Misva to tell the story of the Exodus. When we begin the Seder, we are to see ourselves as slaves, and slaves have no Misva obligation. Hence, we cannot recite the Beracha before performing this Misva. Through the process of Maggid, we experience Yesiat Misrayim, and at that point we are then able to recite the Beracha which were unable to recite before performing the Misva.) Indeed, the Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Maharam Nigrin (16th century) as stating that the impure forces remain on the hands until after they are dried, implying that the Beracha should be recited only after one dries his hands. This is the ruling of several Sephardic Poskim, including Rav Haim Palachi (Turkey, 1788-1868), the Hesed La'alafim (Rav Eliezer Papo, 1785-1828), and the Zechor Le'Abraham (Rav Abraham Alkalai, 1750-1811). Rav Eliyahu Mani (Hebron, d. 1899) wrote that the prevalent practice was to recite the Beracha only after drying the hands, though his custom was to recite the Beracha before drying his hands. By contrast, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings the Arizal's teaching that the forces of impurity leave the hands after the water is poured on them, even before they are dried, and so the Beracha should be recited at that point – right before they are dried. As this is the Arizal's opinion, this is the practice that should be followed. If, however, one is unable to recite the Beracha before drying them, then he may recite it later, relying on the opinion that the Beracha should be recited after drying. This can happen if there is a foul odor in the area where one washes – such as if there is a sewage blockage – and it is thus forbidden to recite a Beracha at that spot. Likewise, if somebody forgot to recite a Beracha before he dried his hands, he recites the Beracha afterward. If one washes his hands and cannot remember whether or not he recited the Beracha, he does not recite the Beracha, as we follow the famous rule of "Safek Berachot Le'hakel" – a Beracha is not recited when there is some uncertainty about whether it is required. The proper text of the Beracha is "Al Netilat Yadayim." If somebody mistakenly recited "Li'tol Yadayim," he does not repeat the Beracha. If one does not have a towel available for drying his hands, he may use a hot-air machine, like those stationed in many public restrooms. If one slept with gloves, then he washes his hands in the morning without reciting the Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, d. 1327) understood the morning washing as resulting from the fact that a person's hands likely touched unclean parts of the body during the night. Therefore, according to the Rosh, one who wore gloves during the night does not bear an obligation to wash his hands in the morning. Although Halacha requires the individual to wash his hands due to the other reasons given for the morning hand-washing, he should not recite a blessing, in deference to the view of the Rosh. Summary: Some Poskim maintained that in the morning, the Beracha "Al Netilat Yadayim" should be recited only after one dries his hands following the morning hand-washing, and some have the custom to recite this Beracha together with the Birkot Ha'shahar in the synagogue. The more correct practice, however, is to recite the Beracha immediately after the washing, before drying the hands. If, however, one did not recite the Beracha at that point, then he recites the Beracha afterward. One who cannot remember whether or not he recited the Beracha of "Al Netilat Yadayim" does not recite it. One who slept with gloves must wash his hands in the morning, though he does not recite the Beracha.

Ryan Dawson joins Ryan Gable to talk Biblical history, mythology, and theology, and how they relate to current events. https://www.ryandawson.org*The is the FREE archive, which includes advertisements. If you want an ad-free experience, subscribe below. 

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Daf Yomi Chullin 121Episode 2429Babble on Talmud with Sruli RappsTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.121a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:57 Elul19:38 Slaughtering a non-kosher animal32:27 Conclusion

Daf Yomi Chullin 120Episode 2428Babble on Talmud with Sruli RappsTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.120a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 02:10 Hair as a handle (or a guard)21:02 Gravy24:03 Sediment24:23 Liquified issurs38:09 Liquified biccurim51:42 Conclusion

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In the latest crossover simulcast with Sweet and Good Torah, Laivi Shor rejoins us. Or did we join him? The chat says the latter. Anyway, you might not have thought that the Torah, Talmud, or Kabbalah opines on UFOs, Aliens, and the possible divine relationship. You were wrong. 

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When washing Netilat Yadayim in the morning, one pours water three times on each hand, in alternating fashion. Some, as we have seen, pour four times on each hand. Immediately after the final pouring, one should rub his hands together three times. The fingers should be held upright – without being bent downward – while they are rubbed together. Afterward, one should hold his hands upright parallel to his face – making sure not to lift them above his head – with his elbows in front of his chest, as opposed to at his sides. He should then recite the Beracha of "Al Netilat Yadayim," with his palms open, as though receiving "Shefa" (bounty) from the heavens, and dry his hands. Some people have the practice of reciting verses at the time of the morning hand-washing. It is more correct, however, not to follow this practice, since one should not utter words of Torah before reciting Birkat Ha'Torah in the morning. If one hand is bandaged, and cannot be washed, the person washes the other hand in the morning, pouring water three times on that hand.

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Daf Yomi Chullin 119Episode 2427Babble on Talmud with Sruli RappsTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.119a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 00:44 Minimum sizes for yads and shomers45:39 Conclusion

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

When one washes Netilat Yadayim upon waking in the morning, he should use enough water that it covers both sides of each hand, until the wrist. One should move his hand somewhat as he pours the water on it, to ensure that the water covers both sides, the back and the palm. If one has a limited amount of water for Netilat Yadayim, which does not suffice to cover the entire hand, then he should wash the back of the fingers, until the knuckles where the fingers meet the wrist. When one cannot wash the entire hand, this minimum amount suffices to fulfill the Misva, and he recites the Beracha as usual. The Ish Masliah (Rav Masliah Mazuz, Tunisia, 1912–1971) writes that one may – and in fact should – rely on this leniency even if he can go to a different house to bring more water. It is preferable to wash one's hands promptly in the morning with the minimum amount of water than to delay the washing until one goes elsewhere to bring the preferred amount. On Yom Kippur and Tisha B'Ab, when washing is forbidden, one washes his hands with the minimum required amount, washing only the back of the hand, until the knuckles. The Kabbalists explain that although the forces of impurity generally cling to the entirety of the hand, on these two days – Yom Kippur and Tisha B'Ab – they cling only to the fingers. On Yom Kippur, due to the high level of sanctity that a person attains, the forces of impurity are incapable of extending beyond the fingers. And on Tisha B'Ab, the forces of impurity feel overconfident in their ability to cause harm that they are content remaining on the fingers. This explanation is brought by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad- Jerusalem, 1870-1939) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). If one has a limited amount of water for Netilat Yadayim before a meal, and must wash only until his knuckles, then, according to the Ben Ish Hai, he does not recite the Beracha of "Al Netilat Yadayim" over this washing. Hacham Ovadia Yosef, however, disagreed, and maintained that the Beracha may be recited in such a case, since the person satisfies the obligation, albeit on the minimum standard.

There is a sudden supposed resurgence of Christianity in the United States, from GenZ to the general population buying Bibles, downloading applications, and listening to religious music on Spotify. But what value does this offer society if titles and statistics matter more than behavior. At least a decent percentage of the resurgence is fueled by foreign propaganda attempting to convince Christians with no context that Jesus was Jewish, believed in the Jewish laws, and will return as a Jew; that to be a true Christian means to lay down your beliefs and build the third temple; to do the very opposite of what Jesus taught. Jesus rejected the radical Jewish leadership, and he came to fulfill a law that had been abandoned by the same. His entire Ministry is based on this and the idea that non-Jews had just as much a right to salvation as anyone else. Besides, Jesus taught very little that wasn't already part of advanced philosophical and religious thought at the time, and long before. This is even true in the case of the Odyssey, which shares many archetypical and mythological features with the entirety of the Bible. It also appears that much of the contemporary conception of the New Testament, much like the Talmud appears to be an inversion of that text, is based on intentional perversions and distortions; even blasphemies. This episode also explores: The psychotic, bloodthirsty, mass murdering thief, King David. Daily news propaganda about biblical stories and characters wherein there is zero evidence presented for what the headline says. From the tomb of Jesus being found (again, but not really), to scribbles found during the time of the Exodus.Why so many sex addicts, porn stars, drug addicts, etc., suddenly are converting to Christianity.*The is the FREE archive, which includes advertisements. If you want an ad-free experience, subscribe below. 

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

Daf Yomi Chullin 118Episode 2426Babble on Talmud with Sruli RappsTo sponsor a daf email sruli@babbleontalmud.comJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.118a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 01:29 Yads and shomers01:17:36 Yad for hekhsher01:20:29 Conclusion

Learn a daily class on a Daf of Gemara, the perfect Daf Yomi class; clear and engaging shiurim from Rabbi Avraham Meyer Zajac. Or browse the series for classes on any Masechta and tractate of your choice.

The accepted practice when washing Netilat Yadayim in the morning is to pour water on each hand three times, in alternating fashion. Meaning, one first pours water on the right hand, then the left, a second time on the right, a second time on the left, and then a third time on the right and then the left. The Seder Ha'yom (Rav Moshe Ben Machir, Sefat, 16 th century) maintained that one should pour three times consecutively on the right hand, and then three times consecutively on the left hand. Due to the difference of opinion, there were those who washed their hand twice, once in each sequence, in order to satisfy both views. However, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes that the Arizal taught that one should wash in alternating fashion, and this is the accepted practice. The Zohar explains that each hand must be washed three times because the impurity that descends upon the hands during the night is particularly difficult to remove. It has a way of "jumping" from one hand to the next, and the only way to remove it is by causing it to "tire," so-to-speak. We therefore wash three times in alternating fashion to eliminate this impurity. It is proper to use a copious amount of water for Netilat Yadayim, to ensure that water covers the entire hand with each pouring. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, notes a seeming contradiction between two passages in the Zohar regarding Netilat Yadayim. In Parashat Vayesheb, the Zohar writes that one first washes the right hand, before washing the left, and this is, indeed, the accepted practice, as mentioned. Elsewhere, however, in Parashat Teruma, the Zohar instructs washing the left hand first. The Bet Yosef initially suggests reconciling these two passages by distinguishing between the washing in the morning, and the washing before eating bread. In the morning, when we seek to eliminate the Tum'a (impurity) from the hands, it would be improper to begin with the left, as the forces of Tum'a are associated with the left – which is the side of Din, judgment – and giving it precedence would have the effect of empowering those forces. We therefore begin with the right, the side associated with Hesed (kindness). When washing for bread, however, the Zohar instructs starting with the left hand. But the Bet Yosef then presents a different way to reconcile the two passages in the Zohar, which he felt was more correct, and according to which one begins with the right hand for both the morning washing and Netilat Yadayim before eating bread. He explains that in Parashat Teruma, the Zohar refers to washing, but to lifting the cup, and teaches that one should not pick up the cup with the left hand. Instead, one should pick up the cup with the right hand, and then transfer it to the left, as though asking the left to serve the right, thus showing that the left side – the side of Din – is subservient to the right side, the side of Hesed. But as for the actual washing, one always begins by pouring water from the left hand onto the right hand. This sequence should be followed even by those who are lefthanded. Precedence is given to the right hand when washing Netilat Yadayim not because of the right hand's dominance – in which case we might distinguish between righthanded individuals and lefthanded individuals – but rather because of the association between the right and Hesed. This association is true regardless of whether one is righthanded or lefthanded, and so even a lefthanded person begins with the right hand when washing Netilat Yadayim. The Mishna Berura brings the opinion of the Gaon of Vilna (1720-1797) that one should wash both hands a fourth time. The Gaon maintained that the water that remains on the hands after the third washing contains impurity, and thus it should be washed off the hands. Many people follow this practice. The Yalkut Yosef writes that if one does not follow this practice, he should ensure not to touch his face with hands after the morning washing until his hands are dry. As mentioned, one should always lift the cup with his right hand and then transfer it to the left, in order to express the left's subservience to the right. One must avoid transferring the cup directly from the left hand to the right hand, as this would suggest the right's subservience to the left. Therefore, after one washes his right hand with the cup held by the left hand, he should not transfer the cup directly to the right hand, but should instead put it down, and then lift it with the right hand. The proper procedure, then, is to lift the cup with one's right hand, transfer it to the left, pour onto the right, place the cup down, lift it with the right, pour on the left, and then transfer to the left for the next washing. Of course, this should then be repeated a third time (and a fourth for those who wish to follow the Gaon of Vilna's practice.) The Seder Ha'yom maintained that while washing Netilat Yadayim, one must ensure not to touch a moist part of the cup's handle, as this would contaminate those drops of water, which will then contaminate the other hand. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), however, disagreed. He explained that according to the Arizal, the forces of impurity do not affect a small, negligible amount of moisture, such as the droplets on the handle of a cup. Therefore, while washing Netilat Yadayim, one can touch any part of the handle. It is not necessary to use a cup with handles for Netilat Yadayim. Such a cup offers the benefit of helping to ensure that the hands do not touch each other during the process of transferring to the cup, but it is not required, as long as one sees to it that his hands do not touch. Summary: When washing Netilat Yadayim in the morning, one must wash his hands three times in alternating fashion. The proper procedure is to lift the cup with one's right hand, transfer it to the left, pour onto the right, place the cup down, lift it with the right, pour on the left, and then transfer to the left for the second washing. This should then be repeated a third time. Some then wash both hands a fourth time. Those who do not should ensure not to touch their face after Netilat Yadayim until their hands are dry. This procedure should be followed by both righthanded individuals and lefthanded individuals. It is proper to use a copious amount of water for Netilat Yadayim, to ensure that water covers the entire hand with each pouring.

Support The Show On Patreon!: https://www.patreon.com/AaronMachbitz Yehuda Remer joins Something For Everybody this week. Yehuda is an Orthodox Jew, award-winning Second Amendment Advocate, author, and public speaker living with his wife and kids in Texas.  In this episode, Yehuda Remer shares his journey into gun ownership, his perspective on Jewish identity, and the importance of responsible firearm use. We explore the history of Jews and guns, misconceptions about the Second Amendment, and how to educate children about gun safety. -

On today's pages, Chullin 115 and 116, the rabbis demonstrate that understanding the Talmud means learning not only its conclusions, but how it thinks. Rabbi Dovid Bashevkin joins us to introduce Talmud Daily, a new 40-week journey through the concepts, history, and structure that can give anyone a map of this sprawling text. Ready for the grand tour? Listen and find out. Learn more about your ad choices. Visit megaphone.fm/adchoices