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Today's daf is dedicated to the release of Idan Alexander after 584 days in captivity. Wishing him a refuah shleima and praying for the safe release of the rest of the hostages. According to Rabbi Yochanan, Rabbi Shimon and the rabbis disagree about whether or not animals left over from the previous year that were designated for the Tamid sacrifice can be redeemed without a blemish. The Gemara tries to find a source for Rabbi Yochanan's understanding that the rabbis disagree with Rabbi Shimon, but they are not successful. According to Rabbi Shimon, they cannot - so what does one do with them? If they were designated for communal burnt offerings, they would sacrifice them as voluntary communal offerings on the altar meant to keep the altar busy at all times. If they were designated for communal sin offerings, they could not be used directly as voluntary burnt offerings so they would wait until they were blemished, redeem them, and buy animals with the money to be sacrificed as voluntary burnt offerings. There is a concern that if this were to be permitted, one may think that one can change the destination even at an earlier stage (before the atonement for that sacrifice is achieved. The rabbis bring three tannaitic sources to support this. Another braita is brought to support the explanation that the extra animals designated for the Tamid sacrifice are used for voluntary burnt offerings. Can one purchase birds for the burnt offerings used to fill the altar? Shmuel also held like Rabbi Yochanan that according to Rabbi Shimon, the extra animals could be used as voluntary burnt offerings. What is the source for the fact that the goat offering brought inside on Yom Kippur atones also for intentional sins of impurity in the Temple?
Today's daf is dedicated to the release of Idan Alexander after 584 days in captivity. Wishing him a refuah shleima and praying for the safe release of the rest of the hostages. According to Rabbi Yochanan, Rabbi Shimon and the rabbis disagree about whether or not animals left over from the previous year that were designated for the Tamid sacrifice can be redeemed without a blemish. The Gemara tries to find a source for Rabbi Yochanan's understanding that the rabbis disagree with Rabbi Shimon, but they are not successful. According to Rabbi Shimon, they cannot - so what does one do with them? If they were designated for communal burnt offerings, they would sacrifice them as voluntary communal offerings on the altar meant to keep the altar busy at all times. If they were designated for communal sin offerings, they could not be used directly as voluntary burnt offerings so they would wait until they were blemished, redeem them, and buy animals with the money to be sacrificed as voluntary burnt offerings. There is a concern that if this were to be permitted, one may think that one can change the destination even at an earlier stage (before the atonement for that sacrifice is achieved. The rabbis bring three tannaitic sources to support this. Another braita is brought to support the explanation that the extra animals designated for the Tamid sacrifice are used for voluntary burnt offerings. Can one purchase birds for the burnt offerings used to fill the altar? Shmuel also held like Rabbi Yochanan that according to Rabbi Shimon, the extra animals could be used as voluntary burnt offerings. What is the source for the fact that the goat offering brought inside on Yom Kippur atones also for intentional sins of impurity in the Temple?
Study Guide Shevuot 10 This week's learning is sponsored by Moshe Silver in loving memory of Rebbitzen Miriam Maxine Elkins who passed away on Yom haAtzmaut. "Her love of Torah, the Jewish people, and the land and State of Israel was unsurpassed. Her loving family - Rabbi Dov Pearetz Elkins and her children - bear the lasting imprint of the passion she brought to everything she did, as do all of us who loved her." This week's learning is sponsored by Vicky Harari in loving memory of her father Abraham Eckstein. "He had a smile that could light up the room. He taught me what I know about love. As a Holocaust survivor, he taught me gratitude and resilience something that I have been relying on more today than ever." The Gemara continues to extrapolate verses to explain the basis of the opinions of Rabbi Shimon, Rabbi Meir and Rabbi Shimon ben Yehuda in the name of Rabbi Shimon in the Mishna regarding which sacrifices do each of the communal sin offerings atone for. Ulla explains in the name of Rabbi Yochanan that the extra sheep left at the end of the year that were designated for the Tamid (daily) sacrifice, but were not needed, are redeemed and repurchased with money from that next year's funds. When Raba explained this halakha, Rav Chisda raised a difficulty - how can an item that is sanctified with kedushat haguf be redeemed? Raba responds by bringing an example from the incense, which is sanctified and can be redeemed. However, this is rejected as the sanctity of the incense is kedushat damim, its value is sanctified, not kedushat haguf.
Study Guide Shevuot 10 This week's learning is sponsored by Moshe Silver in loving memory of Rebbitzen Miriam Maxine Elkins who passed away on Yom haAtzmaut. "Her love of Torah, the Jewish people, and the land and State of Israel was unsurpassed. Her loving family - Rabbi Dov Pearetz Elkins and her children - bear the lasting imprint of the passion she brought to everything she did, as do all of us who loved her." This week's learning is sponsored by Vicky Harari in loving memory of her father Abraham Eckstein. "He had a smile that could light up the room. He taught me what I know about love. As a Holocaust survivor, he taught me gratitude and resilience something that I have been relying on more today than ever." The Gemara continues to extrapolate verses to explain the basis of the opinions of Rabbi Shimon, Rabbi Meir and Rabbi Shimon ben Yehuda in the name of Rabbi Shimon in the Mishna regarding which sacrifices do each of the communal sin offerings atone for. Ulla explains in the name of Rabbi Yochanan that the extra sheep left at the end of the year that were designated for the Tamid (daily) sacrifice, but were not needed, are redeemed and repurchased with money from that next year's funds. When Raba explained this halakha, Rav Chisda raised a difficulty - how can an item that is sanctified with kedushat haguf be redeemed? Raba responds by bringing an example from the incense, which is sanctified and can be redeemed. However, this is rejected as the sanctity of the incense is kedushat damim, its value is sanctified, not kedushat haguf.
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The people have returned.Now they set their attention to the Temple.First they begin offering the Tamid, the daily sacrifice, on an altar on the Temple Mount.Next they set the Foundation Stone of the Secodn Temple, amidst great fanfare.
Rabbinic Intern Aviva Frank's Shabbat Teaching at Temple Beth Am, Los Angeles, April 5, 2025. (Youtube/Zoom) Special Guest: Aviva Frank.
How do we understand the requirement of Tamid?
“Hashem Yitbarach Tamid Ohev Oti” The most recent Israeli hit-song tells us about the current moment—and its reflection of the Exodus from Egypt. (Parshat Va'eira)
Revelation Class 12 – The Trumpets 22 January 2025 Revelation, Chapter Eight - Eleven Patrick Henry Reardon, Revelation: A Liturgical Prophecy (Yonkers, NY: St. Vladimir's Seminary Press, 2018), 58–69. In the present text, the immediate response to the opening of the seventh seal is silence in heaven for thirty minutes (verse 1), while the angels with the seven trumpets prepare themselves (verses 2, 6), and the throne room is ritually incensed (verse 3). The silence that accompanies the incensing provides a time for prayers to be offered, the ascending of which is symbolized in the rising incense smoke (cf. Lk 1:9–10; Ex 30:1–9; Talmud, “Tamid” 3.1). In the temple ritual of Israel, it is likely that thirty minutes was required for the priest to make the rounds of the temple with his censer, though it sometimes took longer (cf. Lk 1:21)… The trumpets, moreover, will be sounded by the seven “angels of the Presence” (cf. Tob 12:15; Lk 1:19). The trumpets themselves are best understood in two points of reference. First, there were seven trumpets sounded in the procession around the walls of Jericho in Joshua 6. It is useful to bear in mind that the Ark of the Covenant was borne at the end of that procession, after the seven trumpets. Similarly, at the end of the sounding of the seventh trumpet in the Book of Revelation, the Ark of the Covenant will once again appear (cf. 11:15, 19). Second, that event of the fall of Jericho was given a constant liturgical expression in the ritual of the Jerusalem temple by the sounding of the trumpets (1 Chron 15:24; Neh 12:4–42). Almost any time anything of significance happened in the worship at the temple, such as prayers, sacrifices, and so forth, the trumpets were sounded. Thus, the blare of the trumpet symbolized Israel's constant and sustained worship of God. This is also the function of the trumpets here in Revelation 8. The blowing of the seven trumpets parallels the opening of the seven seals in several close particulars. Thus, the first four trumpets form a unified whole (verses 7–12), as did the first four seals (6:1–8). As in the case of the fifth and sixth seals (6:9–17), the fifth and sixth trumpets will be expressed in a longer and separate narrative (9:1–21). Finally, a pair of visions will precede the sounding of the seventh trumpet (10:1–11:14), as another pair preceded the opening of the seventh seal (7:1–17). In addition, by introducing various plagues upon the earth, the seven trumpets find another extensive parallel in the seven bowls of plague that will follow them. Finally, let us note that the plagues visited on the earth at the sounding of the trumpets, like the plagues visited on Egypt, do not touch those who, having been sealed, belong to God. Chapter 9 The first four trumpets produced plagues that resembled the seventh, first, and ninth plagues of Egypt (Ex 9:22–26; 7:20–21; 10:21). These plagues, prompted by the trumpets, affect only the physical and astrophysical world, not human beings—at least not directly. The final three, described by the heavenly eagle as “woes,” afflict mankind directly (8:13). The image of a fallen star already appeared in 8:10–11. Now another star falls in response to the fifth trumpet (verse 1; cf. Is 14:12–20). This star opens the bottomless pit, from which arises a hellish smoke (verse 2; cf. 8:12) that contrasts with the incense smoke of prayer. The abyss represents existence without the worship of God—the theological term for which is “hell.” As John watches, a massive swarm of locusts takes form within that hellish cloud (verse 3), reminiscent of Egypt's eighth plague (Ex 10:12–15). Unlike those former locusts, however, these locusts attack men themselves, not plant life (verse 4). Their activity is limited to five months, which is roughly the normal life span of locusts… The torture inflicted by these followers of Abaddon is spiritual, not physical, and the Christians, sealed with the sign of the Living God, are exempt from it. To the citizens of the Roman Empire the Euphrates River was a symbol analogous to the “Iron Curtain” of the Cold War era, that is, a border beyond which the enemy world lay massively in menace (verse 14). … The army that John sees, like the army of locusts summoned by the previous trumpet, comes right out of hell. Both of these invaders, the locusts and the horsemen, are sent to encourage men to repentance, but men's hearts, like the heart of Pharaoh, are hardened. The idolatries listed in verse 20 are the root of the other moral evils listed in verse 21. This relationship of idolatry to moral evil is identical to that in Romans 1:21–32 and Ephesians 5:6. Chapter 10 Just as there was a double interrupting narrative immediately prior to the opening of the seventh seal, so a pair of visions will now precede the sounding of the seventh trumpet. the angel holding the little scroll, and the two faithful witnesses. In the first of these, John is struck by the angel's numinous character, at once bright and obscure. The angel's body is clothed in a cloud, reminiscent of the cloud of the divine presence during ancient Israel's desert journey and the cloud associated with the tabernacle of the divine presence. The face of the angel, on the other hand, has the luminosity of the sun. Nonetheless, the very fierceness of his countenance is tempered by the rainbow arching over his head, a reminder of the eternal covenant between God and creation in Genesis 9. The scroll the angel holds is smaller than the scroll in Chapter 5, a detail suggesting that its message may be less universal. Indeed, the message of that scroll is not directed to the world, but to the community of faith (verses 8–11). It is not read but eaten; John absorbs its message into himself. He assimilates the Word that he might then give expression to it. In this respect he imitates the prophet Ezekiel (cf. Ez 2:9–3:4). Chapter 11 In our reading of the Book of Revelation thus far we have encountered the Danielic expression, “a time, times, and half a time” (Dan 12:7). If we substitute the word “year” for “time,” the meaning of the expression is clear. “three and a half years,” or forty-two months, or (following the Hebrew calendar of thirty days per month) twelve-hundred and sixty days. In the Book of Daniel this was the length of time during which the Jerusalem temple was violated by Antiochus Epiphanes IV (Dan 9:27). Similarly here in Revelation it is the symbolic length of time of severe trial and the apparent triumph of evil (verses 2–3; 12:6; 13:5). John's contemporaries must also have been struck by the fact that the Roman siege of Jerusalem also lasted three and a half years, from AD 67–70. In the present chapter this length of time refers to the persecution of the Christian Church, of which Jerusalem's temple was a type and foreshadowing. Within the Christian Church, however, we find an inner court, as it were, a deep interior dimension that the forces of evil cannot trample. … This is the inner court of which John is told to take the measure (cf. Ez 40:1–4; Zech 2:1–2), a measuring that he will narrate later (21:15–17). The literary background of John's vision of the two witnesses is Zechariah 4:1–3, 11–14, where the prophet has in mind the anointed ruler Zerubbabel and the anointed priest Jeshua, the two men who preserved the worship in God's house. Those two figures represented royalty (Zerubbabel was a descendent of David) and priesthood (Jeshua was a descendent of Aaron), which are two essential aspects of the life in Christ (cf. Rev 1:6; 5:10). “Two” witnesses are required, of course, this being the minimum number required in order “to make the case” (Deut 19:15). But the two witnesses in this chapter of Revelation are the heirs, not only to Zerubbabel and Jeshua, but also to Moses and Elijah. It was the first of these who afflicted Egypt with plagues, and the second who closed up heaven for three and a half years (cf. Lk 4:25; Jas 5:17). This is John's way of asserting that the Christian Church, in her royal priesthood, continues also the prophetic war against false gods. She will destroy God's enemies by fire (verse 5), as did Moses (Num 16:35) and Elijah (2 Kgs 1:9–12). When the monster from the abyss kills these two servants of God (verse 7), the forces of evil seem to have triumphed (verse 10), but they will be carried up to heaven, again like Moses and Elijah (2 Kgs 2:11), because the victorious Lamb has the final word…. In the hymn that follows the seventh trumpet (verses 17–18), we should especially observe that God's wrath is salvific, a matter at which believers will rejoice, because God's reign is established by his wrath. God is not a neutral observer of history. … The wrath of God is the last thing in the world that Christians should be afraid of, for the wrath of God is on their side (Mt 23:35–36). As in the ancient procession around Jericho, the Ark of the Covenant appears after the seventh trumpet (verse 19).
Have you ever wondered how traveling to the places where Jewish history unfolded can deepen your understanding and connection to Judaism? In this episode of Speaking Torah, we explore the educational power of travel and learning with Rabbi Leonard Gordon, instructor for Tamid of Hebrew College, and Kim Bodemer, Tamid's director. Tune in to discover how Tamid of Hebrew College is creating unique travel learning experiences that engage the head, heart, soul, and body. From meeting with civil rights leaders in the American South to imagining Jewish life in medieval Spain, these trips offer a chance to build community, challenge assumptions, and find renewed inspiration for building a more just world. Get full show notes and more information here: http://hebrewcollege.edu/podcast-20
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