Podcasts about Talmud

Today's Talmud pages, Nazir 60 and 61, asks whether all people need to honor their parents, or if this is an obligation only for Jews? Rabbi Dovid Bashevkin joins us to discuss the obligation to honor your parents in life, and how it continues in mourning once they die. How does honoring our parents connect us to God and the larger Jewish community? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Today's Talmud page, Nazir 59, touches an issue that's been in the news a lot lately, the biblical prohibition on men wearing women's clothing and vice versa. Rabbi Mark Gottlieb joins us to deliver some much needed context, and share some stories of admirable women who shaped his understanding of the perennial battle between the sexes. How should we think about our innate differences, and where should we seek inspiration? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Today's Talmud page, Nazir 58, discusses the question of whether hair removal is a gendered idea of beauty. Unorthodox co-hosts Stephanie Butnick and Mark Oppenheimer, along with the other Mark Oppenheimer join to discuss shaving rituals, and the hopes that we can leave this all behind? Who can one enlist to shave their back? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Glass baby bottles that had been used during the year may be used on Pesah, as glass does not absorb Hametz according to Sephardic custom. Therefore, a glass bottle needs to simply be cleaned to ensure that no Hametz is present, and it may then be used on Pesah. The nipple, however, should be koshered by pouring boiling water on it directly from the kettle, or immersing it in a pot of boiling water. Plastic bottles should be koshered by pouring boiling water over them directly from the kettle.The Halachic authorities generally advise against using on Pesah a barbeque that had been used during the year, in light of the difficulty entailed in koshering it. Since Hametz is occasionally placed directly on the grates, the grates need to be koshered through Libun (direct exposure to fire), which means applying fire from a blow torch until the grates become so hot that they produce sparks. By the time the grates get this hot, they will likely become ruined. Moreover, food on the barbeque tends to splatter, and thus even the walls of the barbeque may have likely absorbed Hametz at some point during the year. Therefore, it is best not to use the barbeque on Pesah, and to instead buy a cheap, disposable grill for barbequing during the holiday.Birkat Ha'mazon cards often come in direct contact with food and thus likely have Hametz on them. Therefore, Birkat Ha'mazon cards which one wishes to use on Pesah must be thoroughly cleaned to ensure that they are free of all traces of Hametz. It is preferable to buy special cards for Pesah and keep them with the Pesah utensils to ensure that they are free of Hametz.This applies to cookbooks, as well, as they are very often present and used in the kitchen as one cooks, and generally come in contact with food. Cookbooks which have been used during the year should therefore be thoroughly cleaned if they will be used on Pesah. Preferably, they should be put away with the Hametz and special cookbooks should be used in their place on Pesah. Likewise, oven mitts should be thoroughly cleaned before Pesah, as food often falls on them, but it is preferable to spend a few extra dollars to purchase special oven mitts for Pesah.Marble or ceramic countertops in the kitchen should be koshered by pouring boiling water over them directly from the kettle, and then drying them. Preferably, they should then be covered with vinyl or other material.A microwave oven can be koshered for Pesah by placing in it a bowl of water with a little soap and then turning the oven on until the water creates steam. Needless to say, the microwave must first be thoroughly cleaned to ensure that all traces of Hametz are removed.Nutcrackers that will be used on Pesah need to be thoroughly cleaned.Saltshakers need only to be cleaned to be used on Pesah, even if some rice was placed in them. Care must be taken to ensure that the shaker is thoroughly cleaned of all food residue, since it frequently comes in contact with bread. It is preferable to change the salt in the shaker for Pesah. If one uses a salt cellar, it is imperative to change the salt before Pesah, since the salt in the cellar is exposed and likely contains Hametz. Of course, the salt cellar must also be thoroughly cleaned.

This series is sponsored by our friends Sarala and Danny Turkel.In this episode of the 18Forty Podcast, we talk to Liel Leibovitz and Lisa Ann Sandell about what happens when one partner wants to increase their religious practice.Liel grew up a secular Israeli, while Lisa was raised in a traditional home of loosening observance. When, eight years ago, Liel brought up the idea of keeping kosher, they realized they were moving in different directions. What first drew Liel toward growing religiosity? How did Lisa react to the changes in Liel's worldview and lifestyle? How are they able to run a home, marriage, and family together despite being on separate and dynamic paths? Tune in to hear a conversation about being a “helpmate,” someone who both challenges and uplifts their spouse.Interview begins at 11:21.Lisa Ann Sandell is the author of the young-adult books The Weight of the Sky, Song of the Sparrow, and A Map of the Known World. Liel Leibovitz is editor at large for Tablet Magazine and a host of its weekly culture podcast Unorthodox and daily Talmud podcast Take One.References:8 Minute DafTake One“Eli, the Fanatic” by Philip RothLincolnSin•a•gogue: Sin and Failure in Jewish Thought by David Bashevkin Daniel Deronda by George EliotHow the Talmud Can Change Your Life: Surprisingly Modern Advice from a Very Old Book by Liel LeibovitzIsaiah 54:10“Everlasting Love” by Rabbi Shlomo & Eitan Katz

Today's Talmud page, Nazir 57, delivers a much-needed reminder that, whether we like it or not, we're all responsible for each other. What does that mean in real life? And what can we learn from the famous Hassidic tale about the rich guy who wanted to meet the Prophet Elijah? listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Garlic presses do not come in direct with Hametz, and thus they certainly do not need koshering before Pesah, but they should be thoroughly cleaned.A child's highchair needs to be cleaned very carefully before Pesah, since children often scatter food particles as they eat. The entire chair, including the straps and the tray, should be thoroughly scrubbed to ensure that all food particles are removed. Since young children's food is not very hot, no further koshering is required for the highchair.Kitchen counters should be koshered by pouring boiling water on them directly from the kettle in an uninterrupted stream. The counters must first be thoroughly cleaned and then dried before the hot water is poured. If a counter is slanted, one must pour from the lowest part to the highest part, because otherwise the water will drip down and the lower part will be wet when the hot water is poured on it. Every spot on the counter must have water poured directly on it from the kettle, but this does not have to occur all at once; if necessary, one may pour water over one part of the kettle and then boil more water to pour over the rest.Although pouring boiling water suffices to kosher the counters for Pesah, many people nevertheless have the custom as an added precaution to also cover the countertops for Pesah.

Today's Talmud pages, Nazir 55 and 56, teach us that the rabbis considered all other lands except for Israel impure, for a vast array of physical and spiritual reasons. Director Matthew Mishory joins us to talk about his new film, Who Are the Marcuses?, which tells the incredible story of the two unknown Jewish philanthropists behind the single largest gift ever in Israel's history, and how it changed the way Israel, and the world, think about water. What breakthrough did the Marcuses make possible? listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

We present here a practical guide for preparing the various parts of one's kitchen for Pesach:1) Dishwashers: One prepares a dishwasher for use on Pesach by running a complete cycle before Pesach with the dishwasher empty. Detergent should be poured on the racks before the cycle is run.2) Ovens: An oven with a self-clean feature is prepared for Pesach by running a complete self-cleaning cycle. If an oven does not have such a feature, then one should thoroughly clean the oven's exterior and interior with "Easy Off" or some other chemical-based cleaning agent, and then run the oven for an hour on its highest setting.3) Tables: A table that has been used with Hametz should be cleaned and then covered with a tablecloth. One should pour hot water over the table first. One may then eat on the tablecloth throughout the festival of Pesach. When cleaning the table, one must ensure to remove all residue dirt and substances from the surface and from any cracks or holes in the table. (See Chazon Ovadya page 159.)4) Countertops: Formica, stone and marble countertops can be prepared for Pesach by pouring boiling water over them. One should boil a kettle of water, wait for it to whistle, and then immediately pour the kettle's water over the countertops. Some have the custom to then cover the countertops after pouring boiling water over them. (See Chazon Ovadya page 160.)5) Microwaves: The question of whether and how a microwave oven can be prepared for use on Pesach is a complex one. It is therefore advisable to cover all foods one places in the microwave on Pesach with plastic wrap. Ideally, one should cover all foods placed in the microwave during the year, as well. According to some authorities, one can prepare a microwave oven for use on Pesach by adding some soap to a bowl of water and then heating the water in the microwave until it reaches a boil. The steam then expunges the Hametz from the walls of the microwave. Still, it is proper to cover all food placed in the microwave during Pesach, even if one followed the aforementioned procedure.6) Stovetops: To prepare a stovetop for Pesach, one should, after thoroughly cleaning the grates, make Hag'ala on them or pour hot water over them. Furthermore, one should pour hot water over the stovetop after thoroughly cleaning it. (See Chazon Ovadya page 137.)7) Sinks: One should prepare his sink for Pesach by pouring boiling water over it from a kettle three times. Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Pesach, p. 151), rules that this is effective even for porcelain sinks, despite the fact that porcelain utensils generally cannot be "Koshered" for Pesach. The exception made for sinks stems from a number of different factors. Firstly, it is uncertain whether the sink had been used with water hot enough to allow the sink to absorb particles of Hametz. And even if this did occur, soap is normally used when utensils are washed in the sink, thus rendering any absorbed particles "Pagum" (foul-tasting), which Halacha treats with greater leniency. Finally, any Hametz absorbed in the sink was absorbed when Hametz was still permissible for consumption, which allows us to remove the absorbed particles through the process of Hag'ala (immersion in boiling water). Some people have the admirable practice to place a grating on the bottom of the sink so that the utensils do not come in direct contact with the surface of the sink, even after boiling water has been poured over the sink.

Halacha divides food utensils into three categories with respect to the possibility of using them on Pesach if they had been used with Hametz. On one extreme, clear glass utensils, including drinking glasses and Pyrex glassware, may be used on Pesach despite their having been used with Hametz, and no "Koshering" procedure is required at all. (See Chazon Ovadya, page 154.) At the opposite end of the spectrum, earthenware and porcelain utensils, including chinaware and mugs, cannot be made useable for Pesach if they had been used with Hametz. One must therefore purchase new earthenware dishes and mugs for Pesach and designate them exclusively for Passover use. (See Chazon Ovadya, page 149)In between these two extremes are metal utensils, such as pots and cutlery, which may be rendered useable for Pesach through the process of "Hag'ala," or immersion in boiling water. One places a large pot of water over the fire and brings the water to a boil until it overflows the top of the pot. Some people place a stone in the pot to ensure that the water will overflow the top. One then places the metal utensils in the boiling water, and they thereby become useable for Pesach. It is preferable to dip the utensils in a pot of cold water immediately after removing them from the boiling water.The preferred time for performing Hag'ala is before the onset of the Hametz prohibition on Erev Pesach. If one immerses a Hametz utensil after the prohibition has taken effect, then it is possible for the Hametz particles that have been expunged from the utensil to then reenter the utensil and thus render it forbidden for use on Pesach. If, however, Hag'ala is performed before Hametz had become prohibited, then the particles expunged from the utensil cannot render the utensil forbidden once they reenter the utensil. This is due to a Halachic concept called "Notein Ta'am Bar Notein Ta'am Be'heteira," which means that a "second-degree" taste does not affect a utensil's Halachic status if that taste is currently permissible for consumption. In our case, the taste of Hametz is expunged from the utensil into the water, and then reenters the utensil; it therefore cannot affect the utensil's status, given that Hametz has yet to become forbidden.If one did not immerse a utensil in boiling water before the time when Hametz became forbidden on Erev Pesach, he may still perform Hag'ala, provided that he remove the utensil from the boiling water immediately, so as not to allow the taste of Hametz to reenter the utensil. This is the ruling of Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Pesach, p. 162).If one wishes to prepare both meat and dairy utensils for Pesach use, he should immerse them separately, unless either the meat or dairy utensil had not been used within the previous twenty-four hours. If they had both been used within the previous twenty-four hours, then one must ensure to immerse them in the pot of boiling water one after the other, and not simultaneously. (ibid)Summary: Clear glass utensils that had been used with Hametz may be used on Pesach; earthenware and porcelain utensils that had been used with Hametz may not be used on Pesach. Metal utensils that had been used with Hametz may be used on Pesach after they are immersed in a pot filled to the top with boiling water. This immersion should be done before the Hametz prohibition takes effect on Erev Pesach. Meat and dairy utensils should be immersed separately, unless either the dairy or meat utensil had not been used within the previous twenty-four hours.

The obligation of Kibbud Ab Va'em (respecting parents) applies even if fulfilling one's parents' needs entails a great deal of difficulty. "Sa'ar" – distress – exempts one from the obligation to reside in a Sukka on Sukkot, but not from the obligation to respect one's parents. Therefore, if, for example, one has aged parents who require constant care, and caring for them entails immense effort and hardship, one is nevertheless obligated to provide the care they need, even if this includes difficult and time-consuming jobs. However, one is allowed to find somebody else to perform these tasks on his behalf in order to alleviate the burden of caring for the parents.One is not required to provide care for his parents if this would cause him to become ill. Although one must endure hardship for the sake of respecting his parents, the Misva to respect parents does not require performing tasks that would be detrimental to one's health. If such a task is needed, one should try to find somebody else to perform the given the task.All this applies to caring for the parents' needs – such as feeding them, bathing them, dressing them, and other tasks which benefit the parents. If a parent asks the child to do something that does not directly benefit the parent, then he does not have to obey the wish if the request entails a considerable hardship and difficulty.Summary: One must care for his parents' needs even if this entails a great deal of hardship, though one may find somebody else to perform the needed tasks in order to alleviate the burden. One is not required to perform tasks for his parents that would be harmful to his health, and he should find somebody else to perform such tasks.

Today's Talmud pages, Nazir 53 and 54, discuss the magical creation that is the human spine. Joshua Wolk joins us to talk about the unique method he practices, the Feldenkrais method, and the ways in which the renowned healer channeled the rabbis of the Talmud and arrived at new insights about body, mind, and soul. Is our body really as simple as five straight lines? listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Just as the Torah requires respecting one's parents, so must one show respect to his parent's spouse, even if the spouse is not his biological parent, as long as the parent is alive. The Gemara in Masechet Ketubot (103) infers this Halacha from the verse, "Kabed Et Abicha Ve'et Imecha" ("Respect your father and your mother"), as the word "Et" in the phrase "Et Abicha" alludes to one's father's spouse, and the word "Et" in the phrase "Et Imecha" alludes to one's mother's spouse.After the parent passes on, one is not strictly required to continue respecting the parent's spouse, but it is certainly proper to do so.Furthermore, one is obligated to show respect to all his older siblings – both brothers and sisters. This applies even to older siblings with whom one shares only the same father or only the same mother. Even if a younger brother is a Torah scholar, he must show respect to his older siblings. According to some opinions, this obligation continues even after the parents are deceased. Of course, the respect that is required for one's older siblings is less than the respect that is required for one's parent. Thus, for example, Hacham Ovadia Yosef writes in Halichot Olam (p. 163; listen to audio recording for precise citation) that one may call his older siblings by their first name, as opposed to parents, whom one may not call by their name. If an older brother is a Rabbi, the younger siblings should call him "Rabbi," but may use his first name. An example of the type of respect required for an older brother is standing when an older brother is called for an Aliya to the Torah in the synagogue. The Kessef Mishneh (commentary to the Rambam's Mishneh Torah by Maran Rav Yosef Karo, author of the Shulhan Aruch), commenting to the Rambam's discussion in Hilchot Mamrim (end of chapter 6), writes that the requirement to respect older siblings was enacted by the Sages, and does not constitute a Torah obligation. This is as opposed to the requirement to respect stepparents, which is included in the Torah obligation of respecting parents. On this basis, Hacham Ovadia Yosef writes that if a conflict arises between these obligations, the respect owed to a stepparent supersedes the respect owed to an older sibling, as Torah obligations override those enacted by Hazal. And thus if one must choose between respecting one's stepparent and respecting an older sibling – such if they have conflicting wishes, and one must choose one over the other – he should respect the stepparent.Summary: The Torah obligation of respecting parents includes respecting a stepparent – one's parent's spouse who is not one's biological parent. There is also a requirement enacted by the Sages to respect one's older siblings, including both brothers and sisters, and including half-brothers and half-sisters. Nevertheless, one may call an older sibling by their name. Even a younger brother who is a Torah scholar must show respect to his older siblings.

Today's Talmud page, Nazir 52, discusses the impurity of creeping animals, and Leviticus 11 29 and 30 tells us exactly which eight creatures they refer to. New York native, and current resident of South Florida, Marc Weiss joins us to discuss the experience of living with crocodiles and alligators, and what makes them both ferocious and fascinating. How is an alligator similar to a pigeon? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

One fulfills a Misva by visiting his father or mother, as this brings the parent joy. The same is true of phone calls or letters. Since the parent enjoys hearing from the child, this fulfills the Misva of "Kibbud Ab Va'em" (honoring parents).The question arises as to whether one whose mother offers to serve him, such as if she offers him some cake or coffee, may allow her to serve him. Since the child is obligated to respect the mother, is it permissible to accept services that the parent wishes to perform for the child?Hacham Ovadia Yosef, based on the ruling of the Shulhan Aruch (Yoreh De'a 240:25), writes that the child is permitted to accept this service, but should first respectfully ask the mother to forgive her honor. A child should not ask his mother to prepare or serve food for him, but if the mother offers food, he should ask her to waive her honor and may then accept the service.This applies also if the father wishes to perform a service for his child. However, Hacham Ovadia writes (Halichot Olam, Parashat Shoftim, p. 148) that an exception is made if the father is a Torah scholar. Even if he is not a leading Torah sage, but is a Rabbi or full-time Torah student, the child should not accept services from the father unless the father insists. Whereas in other cases it suffices for the child to request the parent's Mehila (forgiveness), in this instance, the child must refuse unless the parent insists on performing the service for the child.If one has a choice between accepting a service from his father and accepting a service from his mother, it is preferable to accept the service from the mother, since she, like the child, has an obligation to respect the father.Summary: If one's parent offers to serve him food or drink, he may accept the service, but should first respectfully request that the parent waive his or her honor. If the father is a Rabbi or full-time Torah student, the child should refuse the father's offer to serve him until the father insists on extending the service. One should not request a service from his father or mother.

Today's Talmud page, Nazir 51, discusses the ways that a dead body decomposes in different types of coffins. Unorthodox co-host Mark Oppenheimer joins us to discuss the importance of items made of wood, from coffins to toys, and discusses the importance of the chevra kadisha to honor the dead. How can we honor the dead> listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Today's Talmud page, Nazir 50, asks a question that starts out as purely mathematical and veers into deep spiritual and moral territory: How do we measure sin? And what about redemption? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

The Gemara teaches, "Mechabedo Be'hayav Mechabedo Be'moto" – one must give respect to his parents both during their lifetimes and after their passing. There is a disagreement as to whether the requirement to honor parents after their passing is part of the Torah obligation of honoring parents, or a Rabbinic enactment. Clearly, however, one is obligated to continue respecting his parents after they have passed on. This is done in several different ways, such as by lighting a candle in their memory on their Yahrtzeit, performing Misvot in their merit, and reciting Kaddish during the week of the Yahrtzeit.The Shulhan Aruch specifies one particular manner of respecting parents after their passing, namely, adding the words "Hareni Kaparat Mishkabo" after mentioning the parent's name during the first year after his passing. If one cites a Torah thought or a teaching in his father's name, he should say these words, which mean, "I am hereby an atonement for his rest." This means, literally, that the son accepts upon himself whatever punishment the father might deserve to endure in the afterlife. The Poskim point out that this is not really what the child means, because although a child can help bring his parent to the world to come, and save him from Gehinam, it is questionable whether he can take upon himself punishments that the father was to receive. What this means is that the child would be prepared to accept the punishments in his father's place. This is a very meaningful expression of honor, as the son expresses his wish that he could receive whichever punishments the father might deserve in his place."Hareni Kaparat Mishkabo" is said only when one is quoting his father as teaching something, such as a halachic ruling or an insight into proper conduct. When mentioning one's father in other contexts, this is not required. The Rama (Rav Moshe Isserles of Cracow, 1530-1572) adds that this should be said after mentioning one's mother's name, as well, in the feminine form – "Hareni Kaparat Mishkabah." Although one does not normally quote Torah teachings from his mother, this is relevant if one mentions his mother's religious customs and practices, such as when lighting Shabbat candles, separating Hallah, and so on.The requirement to say, "Hareni Kaparat Mishkabo" applies for the entire twelve-month period after a parent's passing. As opposed to the Kaddish recitation, which ends after eleven months, saying, "Hareni Kaparat Mishkabo" continues during the twelfth month. After twelve months, when one mentions his father he should say, "Zichrono Li'bracha" or "Alav Ha'shalom."Summary: The obligation to honor one's parents continues after a parent's passing, and is fulfilled then through the various customs related to the Yahrtzeit, and performing Misvot in the parent's merit. Additionally, for twelve months after a parent's death, whenever one cites a teaching or insight in one's parent's name, he should say after the name, "Hareni Kaparat Mishkabo."

Today's Talmud pages, Nazir 48 and 49, tell us an amusing yet instructive story about teaching styles, and how one professor's methods can be vexatious to another. Yeshiva University student Benjamin Gottesman joins us to reflect on his own educational experience, and offer some pointers on how to maximize your emotional and intellectual growth. Do you actually burn more calories studying Talmud with a friend than you do at the gym? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

One is required to stand out of respect for his father or mother once the parent comes within eyeshot, meaning, within 160 meters, or about 500 feet. If the parent comes within this distance, and the child sees the parent, the child is required to stand as a sign of respect. According to Sephardic custom, this applies each and every time the child sees the parent, even one hundred times a day. Ashkenazim follow a more lenient position, but Sephardic custom follows the stringent view of the Rif, Rashba and Rosh that one must stand out of respect for his parent no matter how many times he sees the parent.After one stands for his parent, he must remain standing until the parent reaches the place where he or she will be sitting or standing. Once the parent reaches his or her place, the child may sit down. However, there is a custom (noted already by the Hida) that when one's father (or Rabbi) receives an Aliya to the Torah in the synagogue, the child remains standing until the Aliya is completed and the father returns to his seat and sits down. One who does not observe this custom, and sits down once his father reaches the Sefer Torah, is infringing upon his father's honor, even though, technically speaking, he has not violated Halacha.The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Teseh (15), rules that if one is praying in the synagogue and sees his father enter the room, he must stand, even if he is in the middle of Pesukeh De'zimrah or even the recitation of Shema. Although some Halachic authorities dispute this ruling, the Ben Ish Hai's view was accepted by Hacham Ovadia Yosef. Likewise, one who is reciting Birkat Ha'mazon and sees his father enter the room must stand.If one's parent enters the room while he is learning Torah, he must interrupt his learning in order to stand out of respect. Generally, one who is involved in a Misva is not required to interrupt to perform another Misva that comes his way ("Osek Be'misva Patur Min Ha'misva"). However, this rule does not apply to Torah learning, since the purpose of Torah learning is to lead us to the observance of Misvot, and thus one must interrupt his Torah learning for the performance of a Misva, such as standing for one's parent.The obligation to stand for one's parent applies even on a train or bus; if one's parent walks onto the train or bus, the child must stand. It goes without saying that if there aren't enough seats on the train or bus, the child must offer the parent his or her seat.Summary: One is required to stand when his parent enters the room, from the moment he sees the parent until the parent reaches the spot when he or she will be sitting or standing. When one's father is called to the Torah in the synagogue, it is customary to remain standing until the father returns to his seat after the Aliya. One must stand when his parent walks into the room even if he is in the middle of praying Pesukeh De'zimra or Shema, or reciting Birkat Ha'mazon.

The obligation of "Kibud Ab Va'em" clearly requires one to care for all his parent's needs, such as, when necessary, feeding the parent, dressing the parent, and bringing the parent where the parent needs to go. The Gemara discusses the question of whether one is also required to pay for what the parent needs, and concludes that one does not have to pay out of pocket for the Misva of Kibbud Ab. This means, for example, if a father requires medication, and he cannot go to the store to buy it, the child is required to go get the medicine, but the father is required to pay for it.If the father is unable to afford what he needs, such as medication, then the child is required to pay for it, as charity. Just as Bet Din in general has the authority to force people to give charity for the poor, in this case, the Bet Din will force the child to pay for his father's needs. Of course, it would be inappropriate for the child to tell his father that he is giving him charity, and he should spend the money willingly. But his requirement to pay in such a case is due not to the obligation of Kibbud Ab, but rather to his charity obligation, which should be prioritized towards his parents.If the son cannot afford to purchase the father's needs, he is not required to beg for charity, or even to take a loan. Instead, the community bears the obligation to provide charity money to help the father, just as it bears the obligation to support all those in dire financial straits. Needless to say, the son should do what he can to ensure that the community cares for his father's needs, but he is not required to actually solicit money or secure a loan.Halachic sources address the case of a person who is very poor, and has only enough food for one meal, but his father also needs food. In such a case, the child does not have to give his food to his father, because his own needs take precedence over his father's. Nevertheless, the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) writes that if the child has enough that he can share with his father – for example, he has meat and bread – he should certainly share with his father, such as eating only the bread and giving the meat to his father. Clearly, this Halacha is not all that relevant, as we would certainly expect every person to do what he can to ensure that his parents have food and all their other basic necessities.The Sages established that even more important than what a child does for his parent is the manner in which it is done. If the child cares for the parent begrudgingly, with a sour face, then he does not fulfill the Misva, and in fact, he commits a grave sin. The Gemara gives the example of a child who feeds his father a pheasant – which was considered a very high-quality, expensive food – but when his father asks him how much it cost, the child replies, "Just be quiet and eat." Such a person, the Gemara teaches, goes to Gehinam, even though he fed his father expensive delicacies. The Gemara then describes another case, where a father was to be conscripted to the army, and the son saves him by offering to serve in his father's place, but the father then has to take the son's place grinding with the millstones. Even though the son causes his father to perform difficult labor, nevertheless, the son earns his share in the next world, because he helped his father warmly and respectfully. Small actions done warmly and with a smile are worth far, far more than much larger actions performed begrudgingly and with resentment.Summary: A child is required to tend to his parents' needs, but is not required to pay for them. For example, if a parent is unable to go out and buy food or medications, the child is obligated to do so, but at the parent's expense. If the parent cannot afford his needs, the child must direct his charity money to pay for the parent's needs. If the child cannot afford to help the parent, then he is not required to borrow money or beg, but he should see to it that the communal charity organizations are providing for the parent's needs. When a child cares for his parent, it is imperative that he does so in a kind, warm, joyful manner, and it is considered sinful to help one's parent in a begrudging, resentful manner.

Today's Talmud pages, Nazir 46 and 47, discusses how one can and cannot shave their head. To get a better sense of the rules, producer Josh Kross called Rabbi Dr. Ari Lamm from his bathroom as he prepares to shave his head to discuss Leviticus 19 and the rules of what makes up the corners of your head. Are you able to cut your hair beyond your zygomatic arch? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

In this class, Rabbi Joshua Cahan delves into the question: what story is the Haggadah telling? The Haggadah is a liturgy text whose focus is actually praise of God for the Redemption from Egypt rather than the complex human drama. In this class, Rabbi Cahan takes a quick tour through Maggid to see how that lens helps us to track its structure. He ends with a few thoughts about how we might find meaning in the act of 'declaring God's wonders'. Rabbi Cahan compiled and edited the Yedid Nefesh bencher and is introducing the new Yedid Nefesh Haggadah this Spring. He spent 13 years teaching high school Talmud and Tefilah in New York and 8 summers running the Beit Midrash program at Camp Ramah in Wisconsin. He holds Rabbinic Ordination and a Ph.D. in Talmud from the Jewish Theological Seminary. This session took place in person at Temple Beth Am and via Zoom on March 8, 2023. Rabbi Cahan is introduced by Rabbi Cantor Hillary Chorny.

The Shulhan Aruch, in discussing the laws of respecting parents (Yoreh De'a 240:2), mentions that it is forbidden to contradict one's parent's statement in the parent's presence. If one's parent expresses an opinion, it is forbidden to tell the parent that the opinion is wrong. In fact, one may not even support his parent's viewpoint by saying, "I think he's right," because it is disrespectful to indicate that the parent needs the child's backing. Certainly, the child may not explicitly state that he thinks the other view is correct.As for situations where the parent is not present, the Poskim instruct that one may express disagreement, but in an indirect or otherwise respectful manner. One example given is an instance where the Tur (Rabbenu Yaakov Ba'al Ha'turim, 1269-1343) disputes a Halachic ruling of his father, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327). But instead of explicitly stating that he did not accept his father's position, the Tur instead cited the ruling of the Ba'al Ha'terumot (Rav Baruch Ben Yishak of Worms, 1140-1211) – which was the same ruling as the Rosh – and then disputed his ruling. This way, the Tur disputed his father indirectly, rather than explicitly saying that he disagreed with his father's position. Likewise, in any circumstance where one disagrees with his father, he may express his disagreement when his father is not present, as long as he does so with the utmost respect and reverence.The Pit'hei Teshuba, citing the Asmot Yosef (commentary to Masechet Kiddushin by Rabbi Yosef Ibn Ezra, Bulgaria, 1506-1589), notes that this Halacha does not apply to raising questions and posing challenges over the course of study. If a father and son are learning together, it is certainly permissible for the son to question what his father said as normally happens when two study partners learn together. This is part of the normal process of learning, and thus does not constitute an infringement upon the father's honor.Summary: One may not dispute his parent's statement in his presence, and even when his parent is not present, disagreeing with something the parent said is allowed only if it is done respectfully. When a father and son learn together, however, it is permissible for the child to question and challenge what his father says as part of the usual learning process.

The Torah obligation of respecting parents, which is included among the Ten Commandments, extends so far that it requires one to avoid disrespecting his parents even if they acted against him. Even if one's father threw his wallet into the ocean, he may not react angrily or embarrass his father. The father in such a case certainly bears liability, and the child is fully entitled to take the father to Bet Din and demand that his financial loss be compensated, but even so, he may not humiliate or speak angrily to his father. Another case mentioned in Halachic sources is where a parent publicly went up to the child, tore his clothing and humiliated him. The obligation of respecting parents requires the child to remain silent and not cause the parent humiliation in return.However, the obligation of respecting parents does not require one to lose money for the sake of showing his parents respect. Thus, for example, if one sees his father planning to throw his wallet into the ocean, he is fully entitled to try to convince the father not to, and, as mentioned, he is entitled to take the father to Bet Din after the fact.In light of this Halacha, the Rabbis noted a question that arises from the famous story told in the Gemara of Dama Ben Netina, a non-Jewish jeweler in Ashkelon, who turned down a lucrative deal out of consideration for his father. The Gemara relates that the Jews approached Dama to purchase a certain precious stone that was needed for the Kohen Gadol's breastplate, and Dama refused to sell it to them, because the key to the safe was under his father's pillow, and his father was sleeping. In the end, Dama was rewarded for his sacrifice with the birth of a Para Aduma (red heifer), which he sold to the Jews for a large sum. The question arises as to why Dama did not wake up his father in order to avoid the loss of this lucrative deal, given that the command to respect parents does not require losing money.The Ran (Rabbenu Nissim of Gerona, Spain, 1320-1376) offered two answers to this question. First, he explained that although one does not have to lose money for the sake of showing his parent respect, he is required to sacrifice money to avoid causing his parent distress. Therefore, Dama forfeited a lucrative transaction in order to avoid causing his father distress by waking him. Secondly, the Ran writes, a distinction exists between sacrificing money and sacrificing a profit. Dama did not lose money he already owned, but rather an opportunity to earn more money, and this sacrifice is, in fact, required for the sake of respecting one's parent.On this basis, the Rama (Rav Moshe Isserles of Cracow, 1530-1572) writes that one must be prepared to forfeit money-making opportunities for the sake of respecting his parent. Although the Misva of honoring parents does not require losing money for the sake of one's parents' honor, it does require losing profitable opportunities for the sake of one's parents' honor.Summary: The Torah obligation to respect one's parents goes so far as to require silence if one's parent caused him financial damage or embarrassment, though in such a case the child may take the parent to Bet Din to demand compensation. One is not required to lose money for the sake of respecting his parents, but he is required to forego on profitable opportunities for the sake of respecting his parents.

Today's Talmud page, Nazir 45, warns us against defiling sacred spaces. But what makes a space sacred? Isn't God everywhere, and doesn't that make all spaces holy by default? And what to make of spaces like Wounded Knee, so sacred yet so neglected? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Starting thirty days before Pesah, one must ensure not to handle Hametz in such a way that it might stick to something and thus be difficult to remove before Pesah. Although one is not required to begin ridding his property of Hametz thirty days before Pesah, it is proper already then to pay attention how Hametz his handled in anticipation of the need to eliminate all Hametz from his property. This is mentioned by the Bah (Rabbi Yoel Sirkis, Poland, 1561-1640) and the Magen Abraham (Rabbi Abraham Gombiner, Poland, 1635-1682), in Siman 436.Likewise, starting from Purim one should avoid bringing books near food, as some small crumbs of Hametz might fall into the book, and this book may then be brought to the table on Pesah. One Rabbi was of the opinion that it is worthwhile to ensure to never bring a book near food at any point during the year, and that one thereby fulfills the Misva of remembering the Exodus. Whenever a person considers bringing a book to the table and refrains from doing so because this book might be brought to the table on Pesah, he remembers the holiday of Pesah and the commemoration of the Exodus, in fulfillment of a Misva. Although this is not required according to the strict Halacha, it is an admirable practice to observe.The Meiri (Rabbi Menahem Meiri, 1249-1310), in his commentary to Masechet Aboda Zara (5), writes that it is proper to begin making preparations for Pesah already thirty days before the holiday. This includes shopping for the materials needed for Pesah and making practical arrangements.It is customary among many to observe the Yom Kippur Katan service on Ereb Rosh Hodesh Nissan, even among those who do not observe Yom Kippur Katan on Ereb Rosh Hodesh throughout the rest of the year. According to one view in the Talmud, the world was created on Rosh Hodesh Nissan (as opposed to the first of Tishri), and thus this day is a kind of "Rosh Hashanah," warranting a process of Teshuba in preparation for this day. Therefore, many have the custom to fast either the entire day or part of the day of Ereb Rosh Hodesh Nissan. There is also a custom to visit cemeteries on this day.Tahanunim and Nefilat Apayim are omitted from the prayer service starting on Rosh Hodesh Nissan.It is customary during the first twelve days of Nissan to read the section of the offerings brought by the Nesi'im (twelve tribal leaders). On each day, the verses referring to the offering brought that day are read. This custom is mentioned by the Shela Ha'kadosh (Rabbi Yeshaya Horowitz, 1565-1630). Some have the practice of conducting this reading from a Sefer Torah, whereas the custom in our community is to read this section from a printed Humash or Siddur.It is customary to begin the reading on the first day of Nissan from the section of Birkat Kohanim, which appears immediately preceding the section of the Nesi'im. On the 13th of Nissan, the custom is to read the opening verses of Parashat Beha'alotecha – until the words "Ken Asa Et Ha'menora" – which correspond to the tribe of Levi.Before the daily reading of the Nesi'im section, one should give some money to charity – or pledge to give some money – in memory of all the souls from that day's tribe in need of a Tikkun (rectification). This practice is mentioned in the work Kav Ha'yashar (chapter 85). Although this custom is not commonly observed, it is a worthwhile practice to follow, as one of the important benefits of this reading is bringing merit to the deceased souls of each day's tribe.

Study Guide Nazir 44 Today's daf is dedicated in memory of our fellow Hadran learner, Miriam Kerzner. In her eighties, Miriam was drawn into the world of Gemara’s intricacies and excitements, enchanted by Rabbanit Michelle’s teachings and enthralled with the intellectual challenges. Talmud became an integral and vibrant part of her life during the long days of Corona and nurtured her during her illness. She joined us in learning up to her last days. Yehi Zichra Baruch, with much comfort to her family from the Hadran Zoom family. Today’s daf is sponsored by Amy Goldstein in memory of her grandmother, Ann Barnett. "Eishet Chayil who embodied qualities from each of the 4 Imahot. Your legacy lives on in your great-granddaughter." Today’s daf is sponsored anonymously in memory of Shmaryahu Yosef Chaim ben Yaakov Yisrael, Rav Chaim Kanievsky. Of the three prohibitions of nazir, there are stringencies in some that don't exist in the other(s). Impurity and shaving are strict as they cancel the previous days, whereas drinking wine does not. The prohibition to drink wine is stricter than the others as there is no situation in which drinking wine is permitted, whereas a nazir who becomes a leper can shave and if there is a met mitzva, the nazir can become impure. Another stringency of impurity over shaving is that impurity cancels all the days and requires a sacrifice, whereas shaving only cancels thirty days and there is no sacrifice. There is a long discussion in the Gemara full of many suggestions of why we wouldn't learn laws from one to the other, in the style of: "If this one is more lenient than this one in this way and yet more stringent in another, why isn't the other one that is stringent in the first way, also stringent in the second way!" Or the reverse. Each answer provides is either based on a verse or some other clear explanation as to why the logical inference is not followed. The Mishna explains what is the process for a nazir who becomes impure to a dead body. The shaving is to be done on the seventh day. But is it part of the purification process and therefore one can only bring the sacrifices on the following day, even if one pushed off the shaving to the eighth day, or not? Rabbi Akiva and Rabbi Tarfon disagree. After Rabbi Akiva's explanation that it is different from the leper, does Rabbi Tarfon concede? A zav cannot go into the Levite camp on the seventh day or purification even after going to the mikveh (status of a tvul yom) as is derived from a verse. Abaye questions this drasha as the same thing appears by nazir and yet the halacha is not the same.

Today's Talmud page, Nazir 44, kicks things off with a gruesome account of body parts and their proper burial. Author Gavriel Savit joins us to explain Judaism's attitude to the macabre, and why being clear-eyed about death, terror, and other necessary evils is a key to the good life. Why was life so much better when we kept animals around? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Today's Talmud page, Nazir 43, asks the ridiculous question of whether a Nazir can be punished twice if they touch two dead bodies. To further explore how silly the Talmud can sometimes be, and in honor of today's holiday of Purim, we listen to Rabbi Dovid Bashevkin as he shares the brilliance of comedian Gary Shandling and how his comedy embodies the holiday of Purim. Can the breaking of the fourth wall be a lesson for how we connect to one another and to God? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Today's Talmud pages, Nazir 41 and 42, teach us that positive Mitzvot override negative ones every time. Comic book legend Jordan B. Gorfinkel, author of the brand new Book of Esther graphic novel, joins us to talk about why Esther is the original Wonder Woman, and why the story of Purim is a comic book waiting to happen. Is Haman the original Joker? Listen and find out. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Mark Oppenheimer, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.