Podcasts about yehi

Today's daf is sponsored by Sharona Shuster in loving memory of her father, Elliot Shimoff, Eliyahu Chaim ben Harav Ephraim. "He enjoyed his family, learning Torah, and Israel. He was loved by all and a true talmud chacham. His love of learning encouraged me to learn Daf at a later age and I now see his passion. Yehi zichro baruch."  Today's daf is sponsored by Becki Goldstein for a refuah shleima of her grandson Eitan Efraim ben Ayelet. "Tfilot for the success of a long and complicated surgery for Eitan to repair the nervous system from his shoulder to his fingertips from his injury in Gaza. May the operating team be shlichim neamanim B"H." In three separate encounters with either the emperor or a heretic, the question is asked: how could God possibly bring back to life those who have died? In each incident, the Jew offers a different answer. In the third encounter, Geviha ben Pesisa responds. Three additional stories describe when Jews were brought to trial before Alexander of Macedon by other nations. In each case, Geviha argues on behalf of the Jews. The pattern is consistent: the opposing nation uses a verse from the Torah to attack Jewish actions, and Geviha counters with a different verse that refutes their claim. Antoninus raises several questions to Rabbi Yehuda HaNasi. Some questions Rabbi Yehuda resolves, while on others, Antoninus convinces him of a different view. The first question concerns how both body and soul can claim exemption from judgment after death, each blaming the other for causing sin. The second asks why the sun rises in the east and sets in the west. The third explores when the soul enters a person—at conception or during fetal development. The fourth examines when the evil inclination begins to influence a person—during fetal development or at birth. Reish Lakish, Ulla, Rav Chisda, and Rava each present seemingly contradictory verses about life after death, mortality, or resurrection. Each sage then resolves the contradiction he identified. Five additional verses are presented as proof of resurrection from the Torah. Rav Yehuda, citing Rav, teaches that withholding a halakha from a student is equivalent to stealing from their inheritance, since the Torah was given as an inheritance to all Jewish people.

Today's daf is sponsored by Sharona Shuster in loving memory of her father, Elliot Shimoff, Eliyahu Chaim ben Harav Ephraim. "He enjoyed his family, learning Torah, and Israel. He was loved by all and a true talmud chacham. His love of learning encouraged me to learn Daf at a later age and I now see his passion. Yehi zichro baruch."  Today's daf is sponsored by Becki Goldstein for a refuah shleima of her grandson Eitan Efraim ben Ayelet. "Tfilot for the success of a long and complicated surgery for Eitan to repair the nervous system from his shoulder to his fingertips from his injury in Gaza. May the operating team be shlichim neamanim B"H." In three separate encounters with either the emperor or a heretic, the question is asked: how could God possibly bring back to life those who have died? In each incident, the Jew offers a different answer. In the third encounter, Geviha ben Pesisa responds. Three additional stories describe when Jews were brought to trial before Alexander of Macedon by other nations. In each case, Geviha argues on behalf of the Jews. The pattern is consistent: the opposing nation uses a verse from the Torah to attack Jewish actions, and Geviha counters with a different verse that refutes their claim. Antoninus raises several questions to Rabbi Yehuda HaNasi. Some questions Rabbi Yehuda resolves, while on others, Antoninus convinces him of a different view. The first question concerns how both body and soul can claim exemption from judgment after death, each blaming the other for causing sin. The second asks why the sun rises in the east and sets in the west. The third explores when the soul enters a person—at conception or during fetal development. The fourth examines when the evil inclination begins to influence a person—during fetal development or at birth. Reish Lakish, Ulla, Rav Chisda, and Rava each present seemingly contradictory verses about life after death, mortality, or resurrection. Each sage then resolves the contradiction he identified. Five additional verses are presented as proof of resurrection from the Torah. Rav Yehuda, citing Rav, teaches that withholding a halakha from a student is equivalent to stealing from their inheritance, since the Torah was given as an inheritance to all Jewish people.

HOY SE DICE ANA O YEHI SHEM? by Rab Shlomo Benhamu

This daf is sponsored by Miriam Adler in loving memory of her mother whose first yahrzeit is today. "When I started this round of daf yomi in January 2020, my Mom who was 98 years old at the time, told me that she’d like to celebrate the siyum with me! She made it to Bava Metzia. We hope to carry on her optimism and love of family and Am Yisrael." Today's daf is sponsored by Sara Berelowitz. "May the learning of the daf be in memory of my dear mother-in-law, Sarah Berelowitz, Sarah Teyuva bat David Shlomo, on her sixth yahrzeit. We miss you Granny. Yehi zichra baruch."  If one kidnapped a person and sold them to the father/brother of the kidnapped, is the kidnapped liable the death penalty? One who kidnaps one's own son, there is a debate between Rabbi Yishmael, son of Rabbi Yochanan ben Broka and the rabbis. On what basis do the rabbis exempt? The Torah mentions the prohibition to steal in the Ten Commandments and in Vayikra Chapter 19. From the context of each section, it is evident which one refers to kidnapping and and which refers to stealing objects. Since there are two actions involved in kidnapping in order to be convicted (kidnapping and selling), could two witnesses testify that one kidnapped and a different two testify that one sold? Would that be considered two separate testimonies that each stands alone or is each only half a testimony? If it is half a testimony, there is a debate between Chizkiya and Rabbi Yochanan about whether partial testimony is acceptable or not. How does the case of kidnapping compare to a rebellious son, where there are also two stages - as first witnesses testify that he ate and drank, he is flogged and then if he repeats the offense in the presence of witnesses he is killed? What is the procedure for convicting one as a rebellious elder, zaken mamre?

This daf is sponsored by Miriam Adler in loving memory of her mother whose first yahrzeit is today. "When I started this round of daf yomi in January 2020, my Mom who was 98 years old at the time, told me that she’d like to celebrate the siyum with me! She made it to Bava Metzia. We hope to carry on her optimism and love of family and Am Yisrael." Today's daf is sponsored by Sara Berelowitz. "May the learning of the daf be in memory of my dear mother-in-law, Sarah Berelowitz, Sarah Teyuva bat David Shlomo, on her sixth yahrzeit. We miss you Granny. Yehi zichra baruch."  If one kidnapped a person and sold them to the father/brother of the kidnapped, is the kidnapped liable the death penalty? One who kidnaps one's own son, there is a debate between Rabbi Yishmael, son of Rabbi Yochanan ben Broka and the rabbis. On what basis do the rabbis exempt? The Torah mentions the prohibition to steal in the Ten Commandments and in Vayikra Chapter 19. From the context of each section, it is evident which one refers to kidnapping and and which refers to stealing objects. Since there are two actions involved in kidnapping in order to be convicted (kidnapping and selling), could two witnesses testify that one kidnapped and a different two testify that one sold? Would that be considered two separate testimonies that each stands alone or is each only half a testimony? If it is half a testimony, there is a debate between Chizkiya and Rabbi Yochanan about whether partial testimony is acceptable or not. How does the case of kidnapping compare to a rebellious son, where there are also two stages - as first witnesses testify that he ate and drank, he is flogged and then if he repeats the offense in the presence of witnesses he is killed? What is the procedure for convicting one as a rebellious elder, zaken mamre?

Today's daf is sponsored by the Tannenbaum family in loving memory of Miriam's father Yaakov Yitzchak ben Moshe Nachum haLevi on his 21st yahrzeit "He raised his family with the positive ethos of אבא, כתיב בתורה כך. Yehi zichro baruch!" If one sees one's father doing something wrong, what is the proper language one should use to correct one's father?  If one is supposed to get two death penalties for two separate actions or for one action involving two prohibitions, the ruling goes by the harsher death penalty. Rabbi Yosi disagrees in the latter case and holds that it goes by the one that was first prohibited to the person. What is the source for the former?  The Mishna explains that if one sins and gets lashes and then sins again, the third time they are put into a kipa, a small cell, and fed barley until their innards explode and they die. The Gemara limits this to a case of a sin punishable by karet, death in the hands of God, and explains that since the person is actually considered like a dead person since they have a death penalty hanging over them, which allows for the law of kipa to go into effect. Is the Mishna like Rebbi only who holds that one creates a chazaka after two times, or can it be explained according to Rashbag as well? Ravina explains it according to Rashbag, as the chazaka is created by the sins, not the lashes, which are repeated three times. A difficulty is raised against Ravina's explanation, but is resolved. What is the source in Tanach for the law of kipa?  A murderer who can't be convicted also is put in a kipa. The sages offer various possibilities of a murderer for whom this would be relevant.  There are certain transgressions that do not need to be ruled in court, but a zealous person who is on the scene is permitted to take the law into his/her own hands and kill the person. In what situations?   

Today's daf is sponsored by the Tannenbaum family in loving memory of Miriam's father Yaakov Yitzchak ben Moshe Nachum haLevi on his 21st yahrzeit "He raised his family with the positive ethos of אבא, כתיב בתורה כך. Yehi zichro baruch!" If one sees one's father doing something wrong, what is the proper language one should use to correct one's father?  If one is supposed to get two death penalties for two separate actions or for one action involving two prohibitions, the ruling goes by the harsher death penalty. Rabbi Yosi disagrees in the latter case and holds that it goes by the one that was first prohibited to the person. What is the source for the former?  The Mishna explains that if one sins and gets lashes and then sins again, the third time they are put into a kipa, a small cell, and fed barley until their innards explode and they die. The Gemara limits this to a case of a sin punishable by karet, death in the hands of God, and explains that since the person is actually considered like a dead person since they have a death penalty hanging over them, which allows for the law of kipa to go into effect. Is the Mishna like Rebbi only who holds that one creates a chazaka after two times, or can it be explained according to Rashbag as well? Ravina explains it according to Rashbag, as the chazaka is created by the sins, not the lashes, which are repeated three times. A difficulty is raised against Ravina's explanation, but is resolved. What is the source in Tanach for the law of kipa?  A murderer who can't be convicted also is put in a kipa. The sages offer various possibilities of a murderer for whom this would be relevant.  There are certain transgressions that do not need to be ruled in court, but a zealous person who is on the scene is permitted to take the law into his/her own hands and kill the person. In what situations?   

Bas ek jhijhak hai yehiBaat Nikalegi To Bujha Diye HainNaam Gum Jayega Zindagi Aaj Mere Naam Se Haal Dil Ka Sunayen To KaiseHaal-E-Dil Yun Unhen Sunaya GayaSunayen Haal-e-Dil Kiya Hum HamaraJab Kabhi Tera NaamKya Haal SunawanKya haal sunavaanBas Ek JhjhakHaal-e-dil woh poochne aane lageDard Vichode Da HaalSupport the show

This week's learning is sponsored by Anne Rubin. "I would like to thank two people that have had the greatest influence on my Jewish life and learning in the most recent years. Michelle Farber who has become my study partner through her podcast since I started Daf Yomi in January 2020. I have not missed a day of reading or listening. And to Rabbi Elliot Cosgrove who has inspired me in more ways than I can say in reconnecting with my Jewish soul."  Today's daf is sponsored by Judith Weil in memory of Rabbi Eliahu Chaim Greenberg, z"l on his 50th yahrzeit, this past Monday. "My grandfather was an ilui who grew up in difficult circumstances. He didn’t know how to tell you he loved you in words, so he’d tell you by sitting you down to learn a daf of Gemara together. Yehi zichro baruch." Today's daf is sponsored by Rhona Fink in loving memory of her brother-in-law Michael Desroches who passed away February 26th. "Michael was a self-described Christian Zionist, devoted to Israel and the future of the Jewish people." If a group of people beat up one person to death, none of them receive the death penalty. But if they beat them one after another, there is a debate whether no one receives the death penalty, or the last one does,  as the last person brought the death upon them sooner. How does each interpret the verse in Vayikra 24:17 differently? What are the laws regarding a person who is a treifa - one who is assessed to die within twelve months - what if a person like that is killed, kills, or testifies against another?  If one puts a snake up to another's body to bite, is the person killed or is the snake killed? The rabbis and Rabbi Yehuda disagree? On what basis? If one hits another and is assessed to die but then recovers somewhat and then subsequently dies, can the one who hit be killed as punishment for the death or not? Rabbi Nechamia and the rabbis disagree. How does each interpret the verse in Shmot 21: 19 differently?

This week's learning is sponsored by Anne Rubin. "I would like to thank two people that have had the greatest influence on my Jewish life and learning in the most recent years. Michelle Farber who has become my study partner through her podcast since I started Daf Yomi in January 2020. I have not missed a day of reading or listening. And to Rabbi Elliot Cosgrove who has inspired me in more ways than I can say in reconnecting with my Jewish soul."  Today's daf is sponsored by Judith Weil in memory of Rabbi Eliahu Chaim Greenberg, z"l on his 50th yahrzeit, this past Monday. "My grandfather was an ilui who grew up in difficult circumstances. He didn’t know how to tell you he loved you in words, so he’d tell you by sitting you down to learn a daf of Gemara together. Yehi zichro baruch." Today's daf is sponsored by Rhona Fink in loving memory of her brother-in-law Michael Desroches who passed away February 26th. "Michael was a self-described Christian Zionist, devoted to Israel and the future of the Jewish people." If a group of people beat up one person to death, none of them receive the death penalty. But if they beat them one after another, there is a debate whether no one receives the death penalty, or the last one does,  as the last person brought the death upon them sooner. How does each interpret the verse in Vayikra 24:17 differently? What are the laws regarding a person who is a treifa - one who is assessed to die within twelve months - what if a person like that is killed, kills, or testifies against another?  If one puts a snake up to another's body to bite, is the person killed or is the snake killed? The rabbis and Rabbi Yehuda disagree? On what basis? If one hits another and is assessed to die but then recovers somewhat and then subsequently dies, can the one who hit be killed as punishment for the death or not? Rabbi Nechamia and the rabbis disagree. How does each interpret the verse in Shmot 21: 19 differently?

Have any questions, insights, or feedback? Send me a text!Mishlei 15:14 - Seeking Knowledge vs. Snacking on Foolishness (Part 2)לֵב נָבוֹן יְבַקֶּשׁ דָּעַת [וּפִי] (ופני) כְסִילִים יִרְעֶה אִוֶּלֶת:Length: 45 minutesSynopsis: This morning (1/9/25), in our morning Mishlei shiur, we began by reviewing the excellent approaches people came up with yesterday, supplying examples which clarified and refined them. We then did a full analysis of Metzudas David, a partial analysis of Rabbeinu Yonah, and a tantalizing read-through of Malbim's. It was a great pasuk with an interesting type of common theme, despite the different ways of reading and translating the pasuk!-----מקורות:משלי טו:ידמצודת דודרבינו יונה - משלי טו:יד; ג:יטמלבי"ם-----This week's Torah content has been sponsored l'zecher nishmas Yosef Yoshayahu ben Yechezkel Eliezer, whose yahrzeit is on the 3rd of Teves. Yehi zichro baruch.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Have any questions, insights, or feedback? Send me a text!Length: 1 hourSynopsis: Tonight (1/8/24), in our Wednesday night tefilah shiur, we continued our analysis of what we mean when we say that Hashem loves us. We began by reviewing the essence of what we covered last time, but in a much slower, clearer, and thought-out manner than last time. As we reviewed the sources, we sharpened last week's approach. We then read an excerpt from R' Joseph B. Soloveitchik's "From There Shall You Seek" which not only confirmed that we were on the right track, but also gave us a lot more to think about. I'd say we now have a solid theory in the works! Next time, we'll revisit the Rav again in an effort to gain more clarity, and then tackle some of the pesukim which the berachos of Ahavah Rabbah and Ahavas Olam are based on (בג"ה).-----מקורות:תמיד אוהב אותי – ששון איפרם שאולובאהבה רבה (נוסח אשכנז)אהבת עולם (נוסח אשכנז)אבודרהםראב"ןר' חסדאי קרשקש אור ה' ב:הSoloveitchik - "From There Shall You Seek" (pp.153-157) -----This week's Torah content has been sponsored l'zecher nishmas Yosef Yoshayahu ben Yechezkel Eliezer, whose yahrzeit is on the 3rd of Teves. Yehi zichro baruch.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Have any questions, insights, or feedback? Send me a text!Mishlei 15:14 - Seeking Knowledge vs. Snacking on Foolishness (Part 1)לֵב נָבוֹן יְבַקֶּשׁ דָּעַת [וּפִי] (ופני) כְסִילִים יִרְעֶה אִוֶּלֶת:Length: 45 minutesSynopsis: This morning (1/8/25), in our morning Mishlei shiur, we learned a pasuk that seemed obvious in its first half and ... strange and ambiguous in its second half. We came up with some nice ideas, and picked up some nice Mishlei methodology along the way! Tomorrow (בג"ה), we'll delve into the meforshim.-----מקורות:משלי טו:ידתרגום רס"גשד"ל - משלי כה:א-----This week's Torah content has been sponsored l'zecher nishmas Yosef Yoshayahu ben Yechezkel Eliezer, whose yahrzeit is on the 3rd of Teves. Yehi zichro baruch.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Have any questions, insights, or feedback? Send me a text!Mishlei 16:20 - The Relationship Between Intelligent Planning and Bitachon (Trust in Hashem)מַשְׂכִּיל עַל דָּבָר יִמְצָא טוֹב, וּבוֹטֵחַ בַּי"י אַשְׁרָיו:Length: 1 hour 19 minutesSynopsis: This evening (1/6/24), in our Monday Night Mishlei shiur, we were down to a skeleton crew - with nearly all of our regulars MIA - but we managed to have a great shiur nonetheless! This was an unusual pasuk: the first half seems way too obvious to even be mentioned, but the second half is about one of the deepest and most important topics in our relationship to Hashem. We managed to come up with some nice ideas on our own and with the help of the meforshim. I'll leave it to viewers/listeners to determine whether these ideas are chiddushim, but the perspectives that emerged were definitely revelatory for me!-----מקורות:משלי טז:כתרגום רס"גמצודת דודרבינו יונהר"י אבן כספי פירוש ב' - משלי י:ארד"ק - תהלים א:ארלב"ג - שמות פרק ב, התועלת הא'-----This week's Torah content has been sponsored l'zecher nishmas Yosef Yoshayahu ben Yechezkel Eliezer, whose yahrzeit is on the 3rd of Teves. Yehi zichro baruch.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Have any questions, insights, or feedback? Send me a text!Length of article: 2 pagesLength of audio: 8 minutes 19 secondsSynopsis: This is the audio version of the 2-page article I wrote and published on rabbischneeweiss.substack.com/ on 1/3/25, titled: Vayigash: Who Sent Yosef to Egypt? (Part 1: The Questions). Yosef answers this question three times, and we assume we know what he meant, but Ibn Kaspi hints at a different interpretation in the Rambam - one that raises a few problems of its own.-----This week's Torah content has been sponsored l'zecher nishmas Yosef Yoshayahu ben Yechezkel Eliezer, whose yahrzeit is on the 3rd of Teves. Yehi zichro baruch.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 35 minutesSynopsis: Tonight (1/2/25), in our Thursday night Pirkei Avos shiur for women, we took up an intriguing mishnah about the effects of mitzvos and aveiros. We ended up with two solid interpretations - one that emerged during the shiur, and another based on an article I wrote back in 2012 - as well as a fundamental discourse on reward and punishment according to Rabbeinu Bachya, which we (sadly) didn't have time to fully tie back into our understanding of the mishnah. Definitely a worthwhile learning session, even if we didn't bring it to an elegant close!-----מקורות:אבות ד:יארש"ירמב"םרבינו יונהרבינו בחיי - אבות ד:יא;ב; א:גRabbi Matt Schneeweiss, "Angelic Advocates and Accusers" https://kolhaseridim.blogspot.com/2015/07/angelic-advocates-and-accusers.html-----This week's Torah content has been sponsored l'zecher nishmas Yosef Yoshayahu ben Yechezkel Eliezer, whose yahrzeit is on the 3rd of Teves. Yehi zichro baruch.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 17 minutesSynopsis: This morning (1/3/24), in our tefilah-focused Machshavah Lab series for women, we began a new series: an analysis of the berachos in the amidah! What, exactly, does this entail? That's what we spent the first 20 minutes of shiur discussing: how can we get the most out of our analysis, given our temporal limitations, and what should our objectives be? After we settled on 5-6 objectives, we translated the berachah, compared the standard nusach Ashkenaz with three old nuschaos, raised a ton of questions and problems, and did a quick read-through of the Abudarham. Next time, we will focus on the conclusion of the berachah in an attempt to understand the main idea, which we'll use to achieve our objectives (בג"ה).-----מקורות:ברכת אבות נוסח אשכנזנוסח ארץ ישראלסידור רס"גסידור הרמב"םאבודרהם-----This week's Torah content has been sponsored l'zecher nishmas Yosef Yoshayahu ben Yechezkel Eliezer, whose yahrzeit is on the 3rd of Teves. Yehi zichro baruch.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Today’s daf is dedicated in memory of Rabbi Dr. Raymond Harari who inspired me to love learning Gemara in high school. He brought each case in the Gemara to life, making the material engaging and relevant. He was a master teacher who cared deeply about his students and their growth. He was a true role model whose legacy will live on in the countless lives he touched. Tanchumim to his wife, Vicky, a Hadran learner, and to the entire family. Yehi zichro baruch. Today's daf is sponsored by Miri Kadosh in memory of her dear friend Yafit Yaffa bat Yitzchak Mazal who passed away this morning.  Seven teachings of Rabbi Abba from Israel are sent to Babylonia on various topics and Mar Zutra in the name of Rav Shimi bar Ashi paskens like him. If one claims that the person in another's house is his/her slave and it was stolen. The accused denies the claim and says that the slave was given as a gift/sold by the accuser. If the accused offers the accuser to take an oath that the slave is owned by him/her, then the accused can no longer reclaim the slave. The Gemara explains that the unique teaching of Rabbi Abba here is that the rabbis hold this even when money/property is being taken away from one side and given to the other (change of status quo). Others hold that this only in a case where the status quo is maintained. Creditors of a deceased can only collect from land that the father left the orphans. Rabbi Abba ruled that slaves are considered like land. Rav Nachman disagrees and does not equate slaves with land for this purpose. A person can testify for their father's first cousin as their connection is somewhat removed. It is called a third-generation testifying for a second-generation relative as they are both connected through brothers who are first-generation relatives. Rava holds that even a first-generation can testify for a third, i.e. a person and his great-uncle. Mar bar Rav Ashi even held that a person and his grandfather, but the ruling is not like his position as they are direct relatives. If one knew testimony about land borders and then became blind, one cannot testify. Shmuel rules that if the blind person can identify markers in the field, his testimony is accepted. Rav Sheshet and Rav Pappa extend this to other cases as well where one can identify items by size or weight (cloak and bar of silver). A braita is brought to raise a difficulty with Shmuel, Rav Sheshet and Rav Pappa. There are two interpretations of the fifth ruling of Rabbi Abba. One is he ruled like Rabbi Yochanan ben Broka that one can choose to bequeath all of one's property to one of the heirs (a son among sons or daughter among daughters). The other is that if a father identifies one of the sons to be the oldest, when a different one was presumed to be the oldest, he is believed, as per the position of Rabbi Yehuda. Rabbi Yochanan disagrees with Rabbi Abba on this ruling and holds by the rabbis' position (either in their disagreement with Rabbi Yochanan ben Broka or with Rabbi Yehuda). If a man says that his wife will inherit among the sons, this is effective. However, this would only include items owned by the man at that point and does not include possession he acquires later. And if there were more sons born later, the wife would have to divide the property with them as well.  If a creditor puts out a promissory note and the borrower says that half was already paid back and then witnesses come and testify that the entire loan was paid back, Rabbi Abba rules that the borrower takes an oath (modeh b'miktzat) and pays the other half but the creditor can only collect from property in the borrower's possession and not from liened property as the buyers can rely on the witnesses' testimony. Mar bar Rav Ashi disagrees and views the borrower as one returning a lost item who would be exempt from an oath.

Today’s daf is dedicated in memory of Rabbi Dr. Raymond Harari who inspired me to love learning Gemara in high school. He brought each case in the Gemara to life, making the material engaging and relevant. He was a master teacher who cared deeply about his students and their growth. He was a true role model whose legacy will live on in the countless lives he touched. Tanchumim to his wife, Vicky, a Hadran learner, and to the entire family. Yehi zichro baruch. Today's daf is sponsored by Miri Kadosh in memory of her dear friend Yafit Yaffa bat Yitzchak Mazal who passed away this morning.  Seven teachings of Rabbi Abba from Israel are sent to Babylonia on various topics and Mar Zutra in the name of Rav Shimi bar Ashi paskens like him. If one claims that the person in another's house is his/her slave and it was stolen. The accused denies the claim and says that the slave was given as a gift/sold by the accuser. If the accused offers the accuser to take an oath that the slave is owned by him/her, then the accused can no longer reclaim the slave. The Gemara explains that the unique teaching of Rabbi Abba here is that the rabbis hold this even when money/property is being taken away from one side and given to the other (change of status quo). Others hold that this only in a case where the status quo is maintained. Creditors of a deceased can only collect from land that the father left the orphans. Rabbi Abba ruled that slaves are considered like land. Rav Nachman disagrees and does not equate slaves with land for this purpose. A person can testify for their father's first cousin as their connection is somewhat removed. It is called a third-generation testifying for a second-generation relative as they are both connected through brothers who are first-generation relatives. Rava holds that even a first-generation can testify for a third, i.e. a person and his great-uncle. Mar bar Rav Ashi even held that a person and his grandfather, but the ruling is not like his position as they are direct relatives. If one knew testimony about land borders and then became blind, one cannot testify. Shmuel rules that if the blind person can identify markers in the field, his testimony is accepted. Rav Sheshet and Rav Pappa extend this to other cases as well where one can identify items by size or weight (cloak and bar of silver). A braita is brought to raise a difficulty with Shmuel, Rav Sheshet and Rav Pappa. There are two interpretations of the fifth ruling of Rabbi Abba. One is he ruled like Rabbi Yochanan ben Broka that one can choose to bequeath all of one's property to one of the heirs (a son among sons or daughter among daughters). The other is that if a father identifies one of the sons to be the oldest, when a different one was presumed to be the oldest, he is believed, as per the position of Rabbi Yehuda. Rabbi Yochanan disagrees with Rabbi Abba on this ruling and holds by the rabbis' position (either in their disagreement with Rabbi Yochanan ben Broka or with Rabbi Yehuda). If a man says that his wife will inherit among the sons, this is effective. However, this would only include items owned by the man at that point and does not include possession he acquires later. And if there were more sons born later, the wife would have to divide the property with them as well.  If a creditor puts out a promissory note and the borrower says that half was already paid back and then witnesses come and testify that the entire loan was paid back, Rabbi Abba rules that the borrower takes an oath (modeh b'miktzat) and pays the other half but the creditor can only collect from property in the borrower's possession and not from liened property as the buyers can rely on the witnesses' testimony. Mar bar Rav Ashi disagrees and views the borrower as one returning a lost item who would be exempt from an oath.

This week's learning is sponsored by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z"l, on her 24th yahrzeit. "She had a "נותן בעין יפה" approach to her interactions with everyone she encountered. She was generous of heart, of mind and of spirit, and we miss her. Yehi zichra baruch." Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's mother, Ethel Petegorsky Geffen, Adina bat Aryeh Leib, on her 20th yahrzeit. "She was devoted to her husband, family, and the Beth El Synagogue community in New Rochelle, NY. Her two sons made Aliyah and her daughter has lived a professional life of service to the American Jewish community." Today's daf is sponsored by Ayala Ginat in loving memory of Barak ben Lipa and Shulamit.  How does one determine if the branches grew out of the trunk or the ground to determine whether the growths belong to the owner of the tree or the owner of the land? Rav Nachman rules that a palm tree does not have laws of geza, the trunk. Rav Zevid and Rav Papa each understand this statement differently. If one purchases three trees, one acquires land with the trees. How much land does one acquire? Rabbi Yochanan rules that they acquire the land beneath each tree, between each tree, and, in addition, the amount of space needed for a fig gatherer to walk around with a basket. Rabbi Elazar raises a question about the space for the fig gatherer - if one does not get an access route, as per the rabbis' position that a seller sells sparingly (ayin ra'ah), how does the buyer get space for collecting? The land underneath and in between the trees can be used by the tree's owner for planting, but who has the right to plant in the area around the trees for the fig gatherer and basket? How much space can/should there be between the trees to consider them a field so that the purchaser will acquire the land? Rav Yosef and Rava disagree. Abaye raises a difficulty from a Mishna against Rav Yosef's position.

This week's learning is sponsored by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z"l, on her 24th yahrzeit. "She had a "נותן בעין יפה" approach to her interactions with everyone she encountered. She was generous of heart, of mind and of spirit, and we miss her. Yehi zichra baruch." Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's mother, Ethel Petegorsky Geffen, Adina bat Aryeh Leib, on her 20th yahrzeit. "She was devoted to her husband, family, and the Beth El Synagogue community in New Rochelle, NY. Her two sons made Aliyah and her daughter has lived a professional life of service to the American Jewish community." Today's daf is sponsored by Ayala Ginat in loving memory of Barak ben Lipa and Shulamit.  How does one determine if the branches grew out of the trunk or the ground to determine whether the growths belong to the owner of the tree or the owner of the land? Rav Nachman rules that a palm tree does not have laws of geza, the trunk. Rav Zevid and Rav Papa each understand this statement differently. If one purchases three trees, one acquires land with the trees. How much land does one acquire? Rabbi Yochanan rules that they acquire the land beneath each tree, between each tree, and, in addition, the amount of space needed for a fig gatherer to walk around with a basket. Rabbi Elazar raises a question about the space for the fig gatherer - if one does not get an access route, as per the rabbis' position that a seller sells sparingly (ayin ra'ah), how does the buyer get space for collecting? The land underneath and in between the trees can be used by the tree's owner for planting, but who has the right to plant in the area around the trees for the fig gatherer and basket? How much space can/should there be between the trees to consider them a field so that the purchaser will acquire the land? Rav Yosef and Rava disagree. Abaye raises a difficulty from a Mishna against Rav Yosef's position.

One of the main jobs of a person in this world is to see through the facade of nature and recognize Hashem's absolute control over everything. It is not the food that we eat that keeps us alive. But rather, as the pasuk says, כי על מוצא פי ה' יחיה האדם - we live because Hashem says so. It is not the clothing that we wear which keeps us warm. It is Hashem who keeps us warm. Although if we go outside without a jacket, we're cold and if we go out with a jacket, we are warm, we must believe it's not the jacket that provides the warmth, it's the word of Hashem. But He makes it appear that it's the jacket in order to balance our free will. The more a person recognizes this with everything in life, the stronger his bitachon will be. And when someone truly believes this deep in his heart, it's a tremendous zechut and could bring about wondrous salvations. In any area that a person needs help in, one of the greatest ways to get it is to believe that it's completely in the hands of Hashem and the hishtadlut he is going to make is just a camouflage. The Mabit writes, one of the purposes of prayer is to ingrain in us the realization that it is Hashem Who is providing everything we are asking for. Therefore, the more things we ask for help with, the more it shows we recognize that we need Hashem's help for them. Rabbi Avigdor Miller writes in his sefer Or Olam , when we say the words רפאינו ה' ונרפא , we are supposed to think, we need You to heal us, Hashem, because there's no other way to be healed – it's רפאינו ה' ונרפא – You heal us and then we will be healed, and that's it. When we involve ourselves in hishtadlut to become healed, like going to a doctor or taking medication, it's very easy to forget that it's really Hashem doing it. And that is why the Shulchan Aruch writes, there is a special Yehi ratzon we are supposed to say before taking medication to remind us at the time we need it most that it is really Hashem who is going to heal us. Yes, we must do hishtadlut to be healthy, which includes eating right and taking care of ourselves, as well as controlling our inclinations of getting angry or being jealous, because in the natural way of the world, those things cause the body to get sick. But throughout our hishtadlut , we must remind ourselves, we will only be healthy if Hashem says so. One of the many reasons why a person may need to get sick is because the person is losing his connection with Hashem. The Or Olam gives a mashal of a father who sends his son, who lives abroad, money every month. As time goes on, the son forgets to thank his father, and so one month the father doesn't send the money. Immediately, the son calls his father asking him where the money is. The father says, "Why don't you call me when I'm sending you money? Why do you only call me when you don't get it?" Hashem wants us to have a relationship with Him for our own good. When our relationship is strong, we don't need to be reminded about it. That is why we say, הושיענו ונוושע , that refers to preventing us from getting sick in the first place. We tell Hashem, "We know You are the One who keeps us healthy and we appreciate it," and therefore there's no reason for us to get sick. When someone is close to Hashem when he has it all, that is the greatest segula to keep what he has. When the wealthy man asks for parnasa from Hashem with sincerity, that shows he knows he has nothing without Him, and he needs Hashem constantly. That is such a beautiful avodah . We need Hashem for everything, and we have nothing without Him. We need to remind ourselves again and again of this idea. If we pray properly with kavana, recognizing that we need Hashem for each thing we're asking for, then each time we pray, we'll be growing in emunah, and we'll become true ba'aleh emunah and bitachon , seeing through the natural way of the world, and recognizing that everything is from Hashem.

BH We can achieve complete connection to Hashem!

BH Join us as we prepare for Gimel Tamuz this year, by learning together a Maamar of the Rebbe MHM explaining the Friediker Rebbe's famous Sicha of Tamuz 3 5687 Beli Neder, we will learn it together in 3 lessons. To join the next lesson live, please direct message.

Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's father, Dr. Abraham Geffen, on his 9th yahrzeit. "The youngest of the 8 children of Rav Tuvia and Sara Hene Geffen of Atlanta, he was devoted to his wife Ethel, parents, siblings, children, extended family; and synagogue community of Beth El in New Rochelle, New York. He was a dedicated physician and served for years as the Director of Radiology at Beth Israel Medical Center in New York City." Today's daf is sponsored by Goldie Gilad in loving memory of her mother, Rivka Leah bat Sara on her 5th yahrzeit. "A woman of valor, a caring mother, a fighter and brave lone holocaust survivor who jumped out of a 2nd floor window to save herself from being attacked by Russian soldiers at the end of the war. Yehi zichra baruch." Can one loan on interest from non-Jews? Under what circumstances? A verse is brought to show that one who does not loan on interest or take bribes will retain their wealth, implying that those who loan on interest will lose their wealth. The Gemara  questions that against reality where one sees righteous people who lose their money as well, grappling with the question of 'why do bad things happen to good people.'  Rebbi raises two issues in verses from Vayikra Chapter 25, in a section related to people who become poor and those who get sold into slavery on account of their poverty. The Torah says that a Jewish slave can be sold to be a slave to a convert and that does not seem to match halakha. It also says that one cannot loan on interest to a ger toshav (one who keeps the seven Noahide laws) and  it is permitted in our Mishna. They resolve both issues and explain the verses to match the halakha. A Jew can be a guarantor on a loan from a non-Jew to a Jew with interest. Why would this potentially be a problem and under what circumstances is it permitted? The Gemara explains the cases in the Mishna where a Jew loans money of a non-Jew to a Jew on interest. There are four possible cases - two of which are permitted and two are not. A question is raised based on the law that a Jew cannot be a messenger for a non-Jew and a non-Jew cannot be a messenger for a Jew. Three answers are given, however, the second one (two different versions of Rav Ashi's answer) is rejected.     

Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's father, Dr. Abraham Geffen, on his 9th yahrzeit. "The youngest of the 8 children of Rav Tuvia and Sara Hene Geffen of Atlanta, he was devoted to his wife Ethel, parents, siblings, children, extended family; and synagogue community of Beth El in New Rochelle, New York. He was a dedicated physician and served for years as the Director of Radiology at Beth Israel Medical Center in New York City." Today's daf is sponsored by Goldie Gilad in loving memory of her mother, Rivka Leah bat Sara on her 5th yahrzeit. "A woman of valor, a caring mother, a fighter and brave lone holocaust survivor who jumped out of a 2nd floor window to save herself from being attacked by Russian soldiers at the end of the war. Yehi zichra baruch." Can one loan on interest from non-Jews? Under what circumstances? A verse is brought to show that one who does not loan on interest or take bribes will retain their wealth, implying that those who loan on interest will lose their wealth. The Gemara  questions that against reality where one sees righteous people who lose their money as well, grappling with the question of 'why do bad things happen to good people.'  Rebbi raises two issues in verses from Vayikra Chapter 25, in a section related to people who become poor and those who get sold into slavery on account of their poverty. The Torah says that a Jewish slave can be sold to be a slave to a convert and that does not seem to match halakha. It also says that one cannot loan on interest to a ger toshav (one who keeps the seven Noahide laws) and  it is permitted in our Mishna. They resolve both issues and explain the verses to match the halakha. A Jew can be a guarantor on a loan from a non-Jew to a Jew with interest. Why would this potentially be a problem and under what circumstances is it permitted? The Gemara explains the cases in the Mishna where a Jew loans money of a non-Jew to a Jew on interest. There are four possible cases - two of which are permitted and two are not. A question is raised based on the law that a Jew cannot be a messenger for a non-Jew and a non-Jew cannot be a messenger for a Jew. Three answers are given, however, the second one (two different versions of Rav Ashi's answer) is rejected.     

Today’s daf is sponsored by Harriet Hartman in loving memory of Uri (Uriel) Ben-Ami who passed away last Thursday. "Yehi zichro m’vurach. A strong Zionist with a lifetime of stories to tell, he was the husband of my dear friend Henrietta Ben-Ami." Abaye brings halakhot of five different tanaim and claims that all agree that changing an item does not change the ownership over the item. Rava disagrees and explains why each case is unique and cannot be used to teach a general principle. A contradiction is brought between a ruling of Shmuel like one of those five tanaim (Rabbi Shimon ben Elazar who rules that if an item decreases in value, the thief can return the item at its present depreciated value) and a different statement of Shmuel's that the thief pays the value of the item at the time it was stolen. Two suggested resolutions are brought. Rabbi Yochanan holds that by Torah law one has to return the stolen item as is and only due to a rabbinic takana (takanat hashavim, to encourage thieves to repent), the can return the value of the item. The Gemara raises a difficulty on his opinion from the fact that Rabbi Yochanan always holds by an unattributed Mishna and in an unattributed Mishna in Chulin, if one colors the wool, one is no longer obligated to give it to the kohen as it is a changed item. To resolve this, they explain that when Rabbi Yochanan made his statement, it was a case where the change was reversible and the Mishna is Chulin is dealing with an irreversible change. Rabbi Yehuda haNasi instituted a takana that thieves and usurers who want to return from their bad ways should return the items they stole/collected but the ones they stole/collected from should not accept them. The reason for this ruling is to encourage repentance of thieves and usurers. The Gemara brings three sources that seem to contradict this halacha and resolves the contradictions.

Today’s daf is sponsored by Harriet Hartman in loving memory of Uri (Uriel) Ben-Ami who passed away last Thursday. "Yehi zichro m’vurach. A strong Zionist with a lifetime of stories to tell, he was the husband of my dear friend Henrietta Ben-Ami." Abaye brings halakhot of five different tanaim and claims that all agree that changing an item does not change the ownership over the item. Rava disagrees and explains why each case is unique and cannot be used to teach a general principle. A contradiction is brought between a ruling of Shmuel like one of those five tanaim (Rabbi Shimon ben Elazar who rules that if an item decreases in value, the thief can return the item at its present depreciated value) and a different statement of Shmuel's that the thief pays the value of the item at the time it was stolen. Two suggested resolutions are brought. Rabbi Yochanan holds that by Torah law one has to return the stolen item as is and only due to a rabbinic takana (takanat hashavim, to encourage thieves to repent), the can return the value of the item. The Gemara raises a difficulty on his opinion from the fact that Rabbi Yochanan always holds by an unattributed Mishna and in an unattributed Mishna in Chulin, if one colors the wool, one is no longer obligated to give it to the kohen as it is a changed item. To resolve this, they explain that when Rabbi Yochanan made his statement, it was a case where the change was reversible and the Mishna is Chulin is dealing with an irreversible change. Rabbi Yehuda haNasi instituted a takana that thieves and usurers who want to return from their bad ways should return the items they stole/collected but the ones they stole/collected from should not accept them. The reason for this ruling is to encourage repentance of thieves and usurers. The Gemara brings three sources that seem to contradict this halacha and resolves the contradictions.

Today's daf is sponsored by Becki Goldstein in loving memory of her mother, Shoshana Rosa bat Shmuel and Minda Lea. "A self-made woman who at the age of 60 graduated high school with honors. She found fulfillment in the sanctuary of Torah learning which she bequeathed to her children and grandchildren.  She was known for the trait of hakarat hatov. She was always the first to thank a lecturer and to express appreciation. We had the zechut to bring her on Aliyah at the age of  90. We miss her every day. Yehi zichra baruch." If a shor muad kills someone and then injures, the court rules first on the injury for payment, then on the killing, and the ox will get killed. If first they rule on the killing, they can no longer judge the owner for the injury. This accords with Rabbi Shimon haTimni who ruled that the implement used for injuring needs to be brought before the court, as once the ox is subject to death, he is killed immediately and therefore cannot be brought to court. Another explanation is that the ruling is according to Rabbi Akiva, who disagrees with Rabbi Shimon haTimni, and the case is where the owner ran away, which is why we cannot judge the owner for the damages. Does the court need to evaluate whether the act of damage was sufficient to cause the damage that was on the one who was injured? Four sources are brought to answer this question. The first three are rejected but the last one proves that the court does need to do an evaluation. If the court assesses how much the doctor bills should be and it comes out to too much or too little, the court does not change the amount - why? The Mishna mentioned a case where the accused asked for time to delay the payment. In what cases is this permitted? Is it forbidden to cause personal injury to oneself? There seem to be contradictory sources on this topic. After trying unsuccessfully to reconcile these sources, they explain it as a tanaitic debate and attribute the opinion that it is forbidden to Rabbi Elazar haKapar who explains the sin offering of the nazir since the nazir causes him/herself to suffer by not drinking wine. Rabba bar bar Hanna brought a braita saying that if one accuses another of killing his ox or cutting his sapling, the other can claim, "You told me to do it." How can this be? Anyone can then exempt themselves in court by making this claim! Rav explained the braita in a case where the ox was going to be killed as it killed a person and the sapling was to be destroyed as it was used for idol worship. What types of fruit trees cannot be destroyed, and when is there an exception to this rule?  

Today's daf is sponsored by Becki Goldstein in loving memory of her mother, Shoshana Rosa bat Shmuel and Minda Lea. "A self-made woman who at the age of 60 graduated high school with honors. She found fulfillment in the sanctuary of Torah learning which she bequeathed to her children and grandchildren.  She was known for the trait of hakarat hatov. She was always the first to thank a lecturer and to express appreciation. We had the zechut to bring her on Aliyah at the age of  90. We miss her every day. Yehi zichra baruch." If a shor muad kills someone and then injures, the court rules first on the injury for payment, then on the killing, and the ox will get killed. If first they rule on the killing, they can no longer judge the owner for the injury. This accords with Rabbi Shimon haTimni who ruled that the implement used for injuring needs to be brought before the court, as once the ox is subject to death, he is killed immediately and therefore cannot be brought to court. Another explanation is that the ruling is according to Rabbi Akiva, who disagrees with Rabbi Shimon haTimni, and the case is where the owner ran away, which is why we cannot judge the owner for the damages. Does the court need to evaluate whether the act of damage was sufficient to cause the damage that was on the one who was injured? Four sources are brought to answer this question. The first three are rejected but the last one proves that the court does need to do an evaluation. If the court assesses how much the doctor bills should be and it comes out to too much or too little, the court does not change the amount - why? The Mishna mentioned a case where the accused asked for time to delay the payment. In what cases is this permitted? Is it forbidden to cause personal injury to oneself? There seem to be contradictory sources on this topic. After trying unsuccessfully to reconcile these sources, they explain it as a tanaitic debate and attribute the opinion that it is forbidden to Rabbi Elazar haKapar who explains the sin offering of the nazir since the nazir causes him/herself to suffer by not drinking wine. Rabba bar bar Hanna brought a braita saying that if one accuses another of killing his ox or cutting his sapling, the other can claim, "You told me to do it." How can this be? Anyone can then exempt themselves in court by making this claim! Rav explained the braita in a case where the ox was going to be killed as it killed a person and the sapling was to be destroyed as it was used for idol worship. What types of fruit trees cannot be destroyed, and when is there an exception to this rule?  

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Study Guide Bava Kamma 66 Today's daf is sponsored by the Hadran Zoom family in loving memory of Sgt. Ephraim ben haRav Shmuel v'Liat, HYD, Ephraim Yachman, son of Liat and Sammy, and grandson of our friend and fellow learner Harriet Hartman. "Even as he fought valiantly to defend Am Yisrael and Eretz Yisrael, his sincerity, commitment to Ahavat Yisrael and Torat Yisrael, and devotion to family and friends shone through as they did throughout his life. May Hashem comfort and give strength to his entire family. Yehi zichro baruch." Rabbi Il'ah and Rabbi Chanina disagreed about an animal that was stolen while still a calf and at the time of judgment was fully grown - is there a requirement to pay four or five times the animal? However, they both seem to agree that the double payment is assessed by its value at the time of the theft. Rav, however, held that the double payment is assessed based on its value at the time of judgment. How can these two approaches be reconciled? Rabba states that both from the Torah and a Mishna we learn that a thief who changes an item after stealing it, acquires the item and is only required to return the value of the item at the time it was stolen. But Rabba and Rav Yosef disagree regarding yei'ush, if the owner despairs of receiving the stolen item back, does the thief acquire it? Two sources are brought as difficulties against Rabba's position and one against Rav Yosef's. All are resolved. 

Study Guide Bava Kamma 66 Today's daf is sponsored by the Hadran Zoom family in loving memory of Sgt. Ephraim ben haRav Shmuel v'Liat, HYD, Ephraim Yachman, son of Liat and Sammy, and grandson of our friend and fellow learner Harriet Hartman. "Even as he fought valiantly to defend Am Yisrael and Eretz Yisrael, his sincerity, commitment to Ahavat Yisrael and Torat Yisrael, and devotion to family and friends shone through as they did throughout his life. May Hashem comfort and give strength to his entire family. Yehi zichro baruch." Rabbi Il'ah and Rabbi Chanina disagreed about an animal that was stolen while still a calf and at the time of judgment was fully grown - is there a requirement to pay four or five times the animal? However, they both seem to agree that the double payment is assessed by its value at the time of the theft. Rav, however, held that the double payment is assessed based on its value at the time of judgment. How can these two approaches be reconciled? Rabba states that both from the Torah and a Mishna we learn that a thief who changes an item after stealing it, acquires the item and is only required to return the value of the item at the time it was stolen. But Rabba and Rav Yosef disagree regarding yei'ush, if the owner despairs of receiving the stolen item back, does the thief acquire it? Two sources are brought as difficulties against Rabba's position and one against Rav Yosef's. All are resolved. 

Study Guide Bava Kamma 54 Today's daf is sponsored in honor of Adina Hagege's birthday last week (7 Tevet) by her siblings. "The words of Bava Kamma aptly describe her: whoever engages in the study of Torah and in the performance of acts of kindness merits reward equal to the portion of two tribes." Today's daf is sponsored by Becki Goldstein in loving memory of her father Yoel ben Meir Fromme. "For all his guidance and sage advice, a lone kindertransport survivor he rebuilt his family in Montreal where his Torah life inspired mine, and as a child I sat riveted by his telling of midrashim. His devotion to limmud Torah, we passed down to his grandchildren and great-grandchildren and are zoche to have three children who have done several cycles of the Shas. I know he looks down on us with pride and thanksgiving to Hashem. May he be a melitz yosher for all of klal yisroel and keep us all safe. Yehi zichro baruch! Today's daf is sponsored by Yael Klempner for the refuah shleima of her dear friend, Sara Shoshana bat Sara, Sara Shiffman. One is not responsible for vessels that fall in but Rabbi Yehuda disagrees and says one is responsible. The verse mentions just animals - an ox and a donkey. From there the rabbis derive their position that humans and vessels are excluded from damages. How does Rabbi Yehuda derive his opinion from the verse? Drashot are brought to explain from where it is derived that the owner of a bor is liable for damage caused to all animals including birds. The first two suggestions are rejected but the third is accepted. The Mishna explained that one is obligated for an ox that is deaf, shoteh, or young. That seemed to imply not if the animal was older and not blemished (i.e. with knowledge). Rabbi Yimia suggests that the Mishna also includes that case but after raising difficulties from braitot, Rava concludes that one is not responsible for that case as an ox should also be paying attention (like a person) and therefore the owner is not responsible. The Mishna brings other cases in the Torah where specific animals are mentioned and yet the reference is to all animals, including birds. From where it derived in each situation that all are included?  

Study Guide Bava Kamma 54 Today's daf is sponsored in honor of Adina Hagege's birthday last week (7 Tevet) by her siblings. "The words of Bava Kamma aptly describe her: whoever engages in the study of Torah and in the performance of acts of kindness merits reward equal to the portion of two tribes." Today's daf is sponsored by Becki Goldstein in loving memory of her father Yoel ben Meir Fromme. "For all his guidance and sage advice, a lone kindertransport survivor he rebuilt his family in Montreal where his Torah life inspired mine, and as a child I sat riveted by his telling of midrashim. His devotion to limmud Torah, we passed down to his grandchildren and great-grandchildren and are zoche to have three children who have done several cycles of the Shas. I know he looks down on us with pride and thanksgiving to Hashem. May he be a melitz yosher for all of klal yisroel and keep us all safe. Yehi zichro baruch! Today's daf is sponsored by Yael Klempner for the refuah shleima of her dear friend, Sara Shoshana bat Sara, Sara Shiffman. One is not responsible for vessels that fall in but Rabbi Yehuda disagrees and says one is responsible. The verse mentions just animals - an ox and a donkey. From there the rabbis derive their position that humans and vessels are excluded from damages. How does Rabbi Yehuda derive his opinion from the verse? Drashot are brought to explain from where it is derived that the owner of a bor is liable for damage caused to all animals including birds. The first two suggestions are rejected but the third is accepted. The Mishna explained that one is obligated for an ox that is deaf, shoteh, or young. That seemed to imply not if the animal was older and not blemished (i.e. with knowledge). Rabbi Yimia suggests that the Mishna also includes that case but after raising difficulties from braitot, Rava concludes that one is not responsible for that case as an ox should also be paying attention (like a person) and therefore the owner is not responsible. The Mishna brings other cases in the Torah where specific animals are mentioned and yet the reference is to all animals, including birds. From where it derived in each situation that all are included?  

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Study Guide Bava Kamma 19 Today's daf is sponsored by Rochelle Cheifetz in loving memory of her father, Shragai Cohen, Shraga Faivel ben Avraham ben-Tzion Halevi on his yahrzeit. "His vocation, avocation and love were centered around Israel. He instilled that love in his children and it has been passed down to the next generation." Today's daf is sponsored by Miriam Tannenbaum, Medinah Korn and Caroline Ofstein l'ilui nishmat Sgt. Binyamin Meir ben Zev David ve-Rachel Pessi, HYD, Binyamin Airley, son of our dear friends Jen and Rob Airley. The quality of gevura and modesty personified him in life and even in death, as he fell defending Am Yisrael and Eretz Yisrael, both of which he loved deeply. His sense of mission was borne out of the home of his parents, whose strength and emunah are formidable and a model to all. Yehi zichro baruch. A series of questions are asked regarding indirect damages called tzrorot. Is there a concept of tam/muad if the action was done in an atypical manner (like keren) and a tam would only pay one-quarter damages? Would Sumchus agree that if the act was more indirect, i.e. the animal moves pebbles that flew and hit an object which then damages another object, the owner would be liable only for half the damages? The Mishna set up two cases where one is liable for half damages - the animal kicked  (keren) and caused damage or pebbles from under the animal's feet damaged vessels. In the latter case, were the pebbles kicked by the animal purposely or did they just move as the animal walked? What is the relevance? Is one liable for tzrorot in the public domain (like keren) or exempt (like regel)? What if they were kicked in the public domain but flew into a private domain and damaged? If an animal wags its tail and causes damages in the public domain, the owner is exempt as it is a subcategory of regel. The Mishna stated that the owner of a chicken who caused damage from a rope tied around its leg pays half the damages. Rav Huna limits this to a case where it got tied to the chicken on its own. The Gemara struggles to understand who is responsible according to this reading and is pushed to understand Rav Huna as adding a case and not limiting the Mishna. What are the main rules of the category of shen? If an animal eats atypical foods, the owner only pays half the damages - but where do we draw the line between typical/atypical?

Study Guide Bava Kamma 19 Today's daf is sponsored by Rochelle Cheifetz in loving memory of her father, Shragai Cohen, Shraga Faivel ben Avraham ben-Tzion Halevi on his yahrzeit. "His vocation, avocation and love were centered around Israel. He instilled that love in his children and it has been passed down to the next generation." Today's daf is sponsored by Miriam Tannenbaum, Medinah Korn and Caroline Ofstein l'ilui nishmat Sgt. Binyamin Meir ben Zev David ve-Rachel Pessi, HYD, Binyamin Airley, son of our dear friends Jen and Rob Airley. The quality of gevura and modesty personified him in life and even in death, as he fell defending Am Yisrael and Eretz Yisrael, both of which he loved deeply. His sense of mission was borne out of the home of his parents, whose strength and emunah are formidable and a model to all. Yehi zichro baruch. A series of questions are asked regarding indirect damages called tzrorot. Is there a concept of tam/muad if the action was done in an atypical manner (like keren) and a tam would only pay one-quarter damages? Would Sumchus agree that if the act was more indirect, i.e. the animal moves pebbles that flew and hit an object which then damages another object, the owner would be liable only for half the damages? The Mishna set up two cases where one is liable for half damages - the animal kicked  (keren) and caused damage or pebbles from under the animal's feet damaged vessels. In the latter case, were the pebbles kicked by the animal purposely or did they just move as the animal walked? What is the relevance? Is one liable for tzrorot in the public domain (like keren) or exempt (like regel)? What if they were kicked in the public domain but flew into a private domain and damaged? If an animal wags its tail and causes damages in the public domain, the owner is exempt as it is a subcategory of regel. The Mishna stated that the owner of a chicken who caused damage from a rope tied around its leg pays half the damages. Rav Huna limits this to a case where it got tied to the chicken on its own. The Gemara struggles to understand who is responsible according to this reading and is pushed to understand Rav Huna as adding a case and not limiting the Mishna. What are the main rules of the category of shen? If an animal eats atypical foods, the owner only pays half the damages - but where do we draw the line between typical/atypical?

Today's daf is sponsored by Terri Krivosha and Rabbi Hayim Herring to mark the end of shloshim for Terri's mother, Cheni Mindyl bat Yerachmiel HaKohen v'Shima Feiga. Today's daf is sponsored by Caroline Ofstein and Medinah Korn in loving memory of Helen Abelesz, z"l, on her shloshim. "She was a dearly cherished friend who gifted us with her strength, wisdom, inspiration and incredible emuna, and she is sorely missed by the many who loved her. Yehi zichrah baruch." The commandment to honor your elders - does this mean someone who is old, someone who is learned and old or just someone who is learned (even if they are not old)? Does one need to spend money to observe this commandment? Does one need to interrupt one's work to stand for an elder? Does this apply to non-Jews? The elder has a responsibility not to walk in a place where too many people will need to stand up for him. Does a father need to stand for a child who is his teacher? Does that child need to stand in respect for his father? er?

Today's daf is sponsored by Terri Krivosha and Rabbi Hayim Herring to mark the end of shloshim for Terri's mother, Cheni Mindyl bat Yerachmiel HaKohen v'Shima Feiga. Today's daf is sponsored by Caroline Ofstein and Medinah Korn in loving memory of Helen Abelesz, z"l, on her shloshim. "She was a dearly cherished friend who gifted us with her strength, wisdom, inspiration and incredible emuna, and she is sorely missed by the many who loved her. Yehi zichrah baruch." The commandment to honor your elders - does this mean someone who is old, someone who is learned and old or just someone who is learned (even if they are not old)? Does one need to spend money to observe this commandment? Does one need to interrupt one's work to stand for an elder? Does this apply to non-Jews? The elder has a responsibility not to walk in a place where too many people will need to stand up for him. Does a father need to stand for a child who is his teacher? Does that child need to stand in respect for his father? er?

Today’s daf is dedicated by Debbie and Yossi Gevir in loving memory of their dear and wonderful friend Alvin Gordon. "Alvin returned his neshama to Hakadosh Baruch Hu on the 25th of Elul. His great wisdom, joy, ahavat ha’adam, love of Yahadut, generosity and humor will be sorely missed by all who knew and loved him. Yehi  zichro baruch." What is the difference between fear and honor of parents? One of the obligations of respect is to feed one's parents. Is the financial responsibility also on the child or is one to use the parent's money? Rav Yehuda says it is on the child and Rav Natan bar Oshaya says it is on the parents. Three sources are brought to raise a difficulty with these opinions. If honoring one's parent conflicts with performing a different mitzva, what takes precedence?  If a parent or a teacher or a nasi or a king is willing to forego respect for him/herself, can he/she? Is the obligation to respect elders addressing elderly people, Torah scholars, or people who are both elderly and Torah scholars? What are the details of this law?  

Today’s daf is dedicated by Debbie and Yossi Gevir in loving memory of their dear and wonderful friend Alvin Gordon. "Alvin returned his neshama to Hakadosh Baruch Hu on the 25th of Elul. His great wisdom, joy, ahavat ha’adam, love of Yahadut, generosity and humor will be sorely missed by all who knew and loved him. Yehi  zichro baruch." What is the difference between fear and honor of parents? One of the obligations of respect is to feed one's parents. Is the financial responsibility also on the child or is one to use the parent's money? Rav Yehuda says it is on the child and Rav Natan bar Oshaya says it is on the parents. Three sources are brought to raise a difficulty with these opinions. If honoring one's parent conflicts with performing a different mitzva, what takes precedence?  If a parent or a teacher or a nasi or a king is willing to forego respect for him/herself, can he/she? Is the obligation to respect elders addressing elderly people, Torah scholars, or people who are both elderly and Torah scholars? What are the details of this law?  

On the night of Rosh Hashanah, a person is supposed to come home from shul and sit at his table and begin the meal by eating certain foods as a good omen for the new year. It is important to follow this procedure and say the accompanying tefilot when eating each food, but it is even more important for a person to act and think the right way on this day. Even one thought of a person feeling that he wants to become better and improve in his observance of Torah and mitzvot is more powerful than all the foods and Yehi ratzons combined. The Meiri writes that one of the purposes of eating those foods and saying the Yehi ratzons is to arouse a person to want to become better. Every thought that we have on this holy day makes a very big impact on the entire upcoming year. A person should be filled with hope and emunah. A person should look at things from the right perspective. We should remove all worry and stress and focus on Hashem's rulership over the world and our lives individually. Every mitzvah we do on this day goes a long way. The Chochmat Shelomo writes in his derushim to parashat Ki Tavo that, on Rosh Hashanah, a person should be happy and say the words “Whatever Hashem does is good,” with real emunah. Those words have the power to change a harsh decree into revealed good. Everything we do on Rosh Hashanah has a major impact. A man sent the following question to Rav Yitzchak Zilberstein a few years back. He said that, for whatever reason, his wife is not happy with him and many times she does things just to get him upset. One of the things that she does is on Rosh Hashanah instead of serving him the head of a sheep, she serves him a tail. Normally, we are supposed to eat from the head as a sign that we should be at the head and not at the tail. He said that makes him so nervous because he doesn't want it to be a bad omen for him. The Rabbi told him, to be at the head means we want our true desire of doing good to lead us on the proper path, rather than getting pulled like a tail by our evil inclination. If a person is able to overcome his inclination of getting upset or yelling at his wife and rather accept what she does with love, he will not need any omens to have his good inclination lead him, because he is already practicing it. He will have already proven that he is a head and not a tail. And that is more powerful than any food or any sign. The main thing is that we shouldn't get upset or speak negatively to anybody. A person's attitude can change everything for the better. On one occasion on Rosh Hashanah, a young avrech came to the Slonimer Rebbe looking very scared. He cried to the Rebbe saying he couldn't afford to buy a head. He only had enough to buy a fish tail. Now he was worried that would be a negative omen for him for a bad year. The Rabbi told him, everything goes after a person's attitude and his tefilot . He told him to pick up the tail and say “This should be the tail-end of all of our troubles and suffering and, going forward, we should only have peace and tranquility.” Nothing should bother us on this great and awesome day. We should utilize every moment we can for Torah, for mitzvot and for ma'asim tovim . And we should be happy and calm, trusting in the great mercy of Hashem

Today’s daf is sponsored by Judi Felber in loving memory of her mother, Jan Abramson, Yocheved Bat Sara and Tzvi, on her 2nd yahrzeit. “Women playing a significant role in Judaism was always important to her.” Today’s daf is dedicated by the Tannenbaum family in loving memory of Miriam’s mother, Ruth Zemsky z”l Rayzel bat Yehoshua haLevi and Chaya Kila on her 7th yahrzeit. "Following in the teaching of R’ Akiva, her home and Shabbat table were a model of her approach to life; one of being mezake aniyim literally and metaphorically. Her example continues to inspire us daily. Yehi zichra baruch." A question was asked: can a kinyan agav be effected if the movable items are not found in the land that is being acquired? After several attempts to answer this question, the answer is learned from a source about a document being acquired with land. The conclusion is that it does not need to be physically present on the land. The Gemara raises several other questions regarding kinyan agav. What is the source for gilgul shvua - one who is obligated to take an oath about one thing, can become obligated to take an oath at the same time to swear regarding other things for which they would not otherwise be obligated to take an oath. The source is derived from the oath of a sotah, a woman accused of being unfaithful to her husband who undergoes the sotah process.

Today’s daf is sponsored by Judi Felber in loving memory of her mother, Jan Abramson, Yocheved Bat Sara and Tzvi, on her 2nd yahrzeit. “Women playing a significant role in Judaism was always important to her.” Today’s daf is dedicated by the Tannenbaum family in loving memory of Miriam’s mother, Ruth Zemsky z”l Rayzel bat Yehoshua haLevi and Chaya Kila on her 7th yahrzeit. "Following in the teaching of R’ Akiva, her home and Shabbat table were a model of her approach to life; one of being mezake aniyim literally and metaphorically. Her example continues to inspire us daily. Yehi zichra baruch." A question was asked: can a kinyan agav be effected if the movable items are not found in the land that is being acquired? After several attempts to answer this question, the answer is learned from a source about a document being acquired with land. The conclusion is that it does not need to be physically present on the land. The Gemara raises several other questions regarding kinyan agav. What is the source for gilgul shvua - one who is obligated to take an oath about one thing, can become obligated to take an oath at the same time to swear regarding other things for which they would not otherwise be obligated to take an oath. The source is derived from the oath of a sotah, a woman accused of being unfaithful to her husband who undergoes the sotah process.

Study Guide Kiddushin 16 This week’s learning is sponsored by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 23rd yahrzeit. "She continues to teach me so much even though she has been gone for so long. Yehi zichrah baruch." Today's daf is sponsored by Ginat family in loving memory of Barak ben Lifa and Shlomit.  Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's mother, Ethel Petegorsky Geffen, Adina bat Aryeh Leib on her 19th yahrzeit. "She, along with her beloved husband Abe, devoted her life to family and synagogue. Her two sons made Aliyah to Israel and her daughter has spent her professional life in service to the Jewish community." Sources are brought for the derivation of the methods that Jewish slaves are acquired and freed. Reish Lakish adds another type to the list in our mishna and the Gemara tries to rectify his opinion with that of the mishna and other tannatic sources.  

Study Guide Kiddushin 16 This week’s learning is sponsored by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 23rd yahrzeit. "She continues to teach me so much even though she has been gone for so long. Yehi zichrah baruch." Today's daf is sponsored by Ginat family in loving memory of Barak ben Lifa and Shlomit.  Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's mother, Ethel Petegorsky Geffen, Adina bat Aryeh Leib on her 19th yahrzeit. "She, along with her beloved husband Abe, devoted her life to family and synagogue. Her two sons made Aliyah to Israel and her daughter has spent her professional life in service to the Jewish community." Sources are brought for the derivation of the methods that Jewish slaves are acquired and freed. Reish Lakish adds another type to the list in our mishna and the Gemara tries to rectify his opinion with that of the mishna and other tannatic sources.  

Today's daf is sponsored by Gitta and David Neufeld in loving memory of Gitta's father, Yosef ben Menachem Mendal v'Pesha. "Tatty was so proud of learning, be it secular or Jewish. He always told us how he envied us our Jewish education, which the Nazis and Communists managed to deprive him of.  Unbelievably, he left cheder - and formal Jewish education - when he started learning Mishna, yet his dedication to learning and striving, with a nightly chavruta (despite working a 12-hour day) and a never-missed weekly shiur in Shul, molded three generations of learners and strivers. It was a special zechut this year to learn the daf in Lizhensk, where he had his last formal Jewish learning experience.  Yehi Zichro Baruch!" Today's daf is sponsored by Harriet Hartman in loving memory of her husband, Moshe ben Yehuda Aryeh on his 4th yahrzeit. "How I would have liked to discuss many things we are learning in the daf with him! I am sure he would have had interesting insights that would help me understand better what his own training gave him. I hope he is benefitting from my own exposure and learning as I persist in this daily exploration of our tradition’s wisdom and the ways in which our learned ancestors addressed problems in the context of halacha and gemara. Yehi zichro baruch." Rav says that if one sanctifies one's slave, the slave goes free. The third question raised on Rav from a braita is resolved. Is this issue also a tannaitic debate? Rabbi Yochanan said that one who makes his slave ownerless still needs to give him an emancipation document to free him in order to allow him to marry a Jew. A difficulty is raised from a braita and resolved. The braita discussed a case of a convert who died and left slaves - who can acquire the slaves. There is a tannatic debate. The Gemara brings a few traditions of rabbis who ruled like one of the tannaitic opinions and then they try to assess did the rabbi rule that way explicitly or did they derive it from something else he said?

Lag Ba'omer is customarily observed as a festive occasion, as a day of music, dancing, bonfires and general festivity. The common explanation for celebrating Lag Ba'omer is that this is the day on which the great Sage Rabbi Shimon Bar Yohai passed away. Of course, the day of a Sadik's passing is always observed as a day of mourning and grief, thus giving rise to the question as to why the day of Rabbi Shimon's passing is observed as a day of festivity.One explanation is that we celebrate the fact that Rabbi Shimon died a natural death, and was not executed by the Roman authorities. A certain person informed the Roman authorities that Rabbi Shimon betrayed them, and they set out to kill the great Rabbi. Rabbi Shimon was forced to flee and miraculously survived for thirteen years inside a cave. He then emerged from the cave and lived to old age. We thus celebrate the fact that he passed away from natural causes, and was not killed by the Romans.Others explain based on the comment of the Zohar that on the day when Rabbi Shimon died, his home was filled with the fire of holiness, and a heavenly voice burst forth announcing an invitation to bring this righteous soul to the heavens. The fire that filled Rabbi Shimon's home is symbolic of the Kabbalah, the esoteric, mystical wisdom of the Torah that, like fire, poses grave danger to those who approach it without taking the proper precautions. (Unfortunately, we see many people today who freely study Kabbalah without adequate preparation and without the seriousness that it demands. They do not recognize that this field of wisdom is like "fire," and must be handled with extreme care.) Thus, we celebrate on Lag Ba'omer – with bonfires – because Rabbi Shimon gave us the "fire" of Kabbalah on that day.Maran makes no mention of Lag Ba'omer of the Shulhan Aruch, but this day is mentioned by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), in his glosses to the Shulhan Aruch (Orah Haim 131). The Rama writes, very briefly, that Tahanunim are not recited on Lag Ba'omer, as it is a day of festivity. The Kaf Ha'haim (Rabbi Yosef Haim Sofer, Baghdad-Israel, 1870-1939) codifies this Halacha, and Sepharadim have accepted this ruling of the Rama. Even though Maran does not include Lag Ba'omer in his list of days on which we recite Yehi Shem instead of Ana, Sepharadim have accepted the Rama's position on this issue. We thus substitute Yehi Shem for Ana both on Lag Ba'omer itself and in Minha on the afternoon before Lag Ba'omer. (Interestingly, Rav Haim Kreiswerth, former Chief Rabbi of Belgium, related that there was a custom in Cracow to visit the grave of the Rama on Lag Ba'omer. The Rama died on Lag Ba'omer, and, furthermore, it was he who first introduced the celebration of this day into Halachic literature, and for both these reasons, it became customary to visit his grave and pray on this day.)Some people have the custom to throw clothing into the bonfires on Lag Ba'omer. This practice commemorates Rabbi Shimon's miraculous survival in a cave for thirteen years, during which time he did not wear clothes, and instead lived under the ground, with only his head above the earth. Rabbi Shimon during this period reached the stature of Adam before his sin, when he did not need clothing. To commemorate his greatness, many people on Lag Ba'omer throw clothing into the fire, recalling the time when Rabbi Shimon did not need to wear clothing.In Eretz Yisrael, it is customary to visit Rabbi Shimon's gravesite at Meron (a mountain in Northern Israel) on Lag Ba'omer. Hundreds of stories have been told of people whose prayers at the site were answered on Lag Ba'omer, including women who had been unable to conceive, and ill patients, whose prayers at Meron on Lag Ba'omer brought them the salvation they needed. It is also considered a Segula ("charm") to purchase beverages for the people who visit Meron on Lag Ba'omer.It is told that the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) brought his three-year-old son to Meron on Lag Ba'omer and gave him his first haircut at the gravesite of Rabbi Shimon Bar Yohai. It has thus become customary, following the Arizal's example, to give children their first haircut when they are three years old on Lag Ba'omer at the gravesite of a Sadik, especially of Rabbi Shimon Bar Yohai, a custom known by the Arabic term "Halaka."In general, the evening of Lag Ba'omer is observed as an occasion of music, celebrations and bonfires. In truth, it is likely that Rabbi Shimon would have preferred that we observe the day of his passing by spending it immersed in Torah learning. Nevertheless, as the famous adage establishes, "Minhag Yisrael Torah" – time-honored tradition has the status of Torah, and it has become customary to observe this day as a day of great festivity and celebration in honor of Rabbi Shimon Bar Yohai.

Study Guide Nazir 55 Today's daf is sponsored by Rochelle Cheifetz to commemorate the yartzeit of her aunt, Rose Rubelow, Rochel Leah bat Rav Moshe and Tzippora Mashbaum. Yehi zichra baruch.  There is a tannaitic debate regarding one who enters a place outside of Israel in a box. Is the debate based on whether the impurity outside of Israel instituted by the rabbis was regarding the earth (concern for graves or bones of Jewish bodies) or regarding the air (preventative measure so people don't leave Israel)? The Gemara rejects this suggestion and brings three other possible explanations of the debate, the first of which is rejected. The Mishna stated that if a nazir became a leper, the leper days don't count as days of nazir, but don't cancel the previous days. Rav Chisda explains that this is only true if one was a nazir for a short time (30 days), but if one took on a long period of being a nazir, the days when the nazir was a leper count toward the days of being a nazir. Rav Shrevia shows that the Mishna doesn't fit with Rav Chisda's statement as the Mishna says the leper days don't count as days of nazir, but don't cancel the previous days and according to Rav Chisda, there is no case where those two things will hold true: if one was a nazir for thirty days, the previous days would be canceled as one would need a full thirty days of hair growth after the shaving of the nazir, and if one was a nazir for longer than thirty days, Rav Chisda would say the days of being a leper count as nazir days. The Gemara answers that there is a case that can fit with the Mishna - in a case of a fifty-day term where twenty days were finished before the nazir became a leper as the days of being a leper wouldn't count as one would need a full thirty days of hair growth after shaving on account of being a leper and none of the previous twenty days would need to be canceled as there will be a thirty-day growth.