Podcasts about yirmiyahu

In the beginning of the second chapter of Megilat Echa (2:1), the prophet Yirmiyahu bemoans, "Hishlich Mi'shamayim Eretz Tiferet Yisrael" – "He cast the glory of Israel down from the heavens to the ground." The plain meaning of this verse is that the Hurban (destruction) had the effect of lowering the Jewish People from glory to ruin. They had been in the "heavens"; they were favored, cherished and blessed by the Almighty, who resided among them in the Bet Ha'mikdash. With the Hurban, this lofty stature came crashing down to the ground, and they were now lowly and shattered. Perhaps, however, this verse could be read differently, as describing not what G-d did, but what the Jews did. The "Tiferet Yisrael," the Jews' source of glory and pride, was lowered from the "heavens" to the "ground." Our source of glory is supposed to be the Torah, the Misvot, spirituality, our service of Hashem. This is what we are to regard as our "Tiferet," our greatest source of pride, and our highest priority. But the Jews of the time lowered their "Tiferet" to the "ground" – to the realm of materialism and vanity. The "Tiferet Yisrael" – our source of pride – had been our intensive Torah learning, our devotion to Misvot, our faith and our religious commitment. But it was lowered to the "ground." People no longer took pride in spiritual commitment, and instead glorified wealth, material assets, beautiful homes, fancy clothes, luxury vacations, and their portfolios. Indeed, the Gemara (Nedarim 81a) teaches that the Bet Ha'mikdash was destroyed "She'lo Berchu Ba'Torah Tehila" – because the people of that time did not recite Birkat Ha'Torah, the Beracha before Torah learning. This means that they did not regard their Torah learning as sufficiently important to warrant a Beracha. They learned Torah, but they did not prioritize it, they didn't value it, they didn't accord it the importance it deserves. They directed their focus and the bulk of their attention toward their pursuit of wealth and material luxuries, rather than toward the service of Hashem. We find an allusion to this concept in the Torah, as well. Twice in the Torah we read harsh warnings of "Kelalot" – devastating curses that would befall Am Yisrael because of their misdeeds – once at the end of the Book of Vayikra, in Parashat Behukotai, and once toward the very end of the Torah, in Parashat Ki-Tabo. The Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) posited that the first of these sections – the one in Parashat Behukotai – predicts the destruction of the first Bet Ha'mikdash, whereas the second section – in Parashat Ki-Tabo – predicts the fall of the Second Commonwealth. In Parashat Ki-Tabo, the Torah tells us the reason why G-d would bring these tragedies: "Because you did not serve Hashem your G-d with joy and with a good heart, out of an abundance of everything" (28:47). The final two words of this verse – "Me'rob Kol" ("out of an abundance of everything") – indicates that the people of the Second Temple period were plagued by excessive indulgence, by the pursuit of "an abundance of everything." This was their passion and their primary ambition, and this had the effect of compromising their service of Hashem. As we know, the Gemara (Yoma 9b) attributes the destruction of the second Bet Ha'mikdash to the sin of Sin'at Hinam – baseless hatred among the people. When we prioritize Torah and Misvot, when our attention is directed primarily at serving Hashem properly, we are less prone to jealousy, competition, and pettiness. If our priority is serving Hashem to the best of our ability, then we have relatively few reasons to fight with other people. But when our focus is on the pursuit of wealth, we are far more vulnerable to envy and hostility. We are more triggered by what other people say to us and about us, and we are more embittered by even trivial things. One of the root causes of Sin'at Hinam is "Me'rob Kol," the frantic and obsessive pursuit of wealth. Of course, the Torah does not frown upon making money and enjoying one's money. There is nothing wrong with the desire to live comfortably, or with working hard so one can afford to live comfortably. The Torah does not encourage poverty. The problem is when we turn this pursuit into "Tiferet Yisrael," our source of pride and glory, our highest priority, our primary goal in life, our ultimate objective. We must live every day with the goal of serving Hashem. Even if we devote the majority of our day to our careers or enterprises – which, as mentioned, is perfectly legitimate – our primary ambition must be Abodat Hashem, the devoted service of the Almighty. If we ensure to make this our priority, we will find ourselves living with far less jealousy, far less hostility and resentment toward other people, and far less negativity. And we will then, please G-d, become worthy of the arrival of our final redemption and the rebuilding of the Bet Ha'mikdash, speedily and in our times, Amen.

Welcome to Daily Bitachon . We continue with pesukim of chizuk that are given in Megillat Eicha . We're now in Perek ג , Pasuk 24 : חֶלְקִי ה׳ אָמְרָה נַפְשִׁי, עַל־כֵּן אוֹחִיל לוֹ . Hashem is my portion says my soul, therefore I hope in Him. The Sefer Yedei Moshe points out something interesting. In the original words of Yirmiyahu when he speaks of hope, he says: זֹא ת אָשִׁיב אֶל־לִבִּי, עַל־כֵּן אוֹחִיל "Yet this I bear in mind, therefore I still hope." But in our current pasuk it says: עַל־כֵּן אוֹחִיל לוֹ *"Therefore, I hope * to Him." Why the difference? Why does the first phrase say simply "I hope," and the second say, "I hope in Him "? The Yedei Moshe , if you remember, pointed out that the term ochil means not only " I hope for the future, " but also "I hope for a future that actually turns around the past." We gave the mashal of a man whose building was destroyed by a missile, and then the government came and rebuilt it—even better than before. In the original hope mentioned earlier— חַסְדֵי ה׳ כִּי לֹא תָמְנוּ —the Yedei Moshe explains that Yirmiyah was referring to physical hope : hope in the face of physical difficulties and challenges that can be reversed and transformed. But now, in this pasuk , we're talking about spiritual challenges . No matter the negativity that occurred in the past, I can now reconnect to Hashem in a way that restores me—not only to where I was, but to something even greater . That's why this time it says: עַל־כֵּן אוֹחִיל לוֹ " Therefore, I hope in Him ." This expresses my hope that I can reconstruct the relationship I once had with Hashem—only deeper, more complete. And why is that? Because: חֶלְקִי ה ׳ / My portion is Hashem What does that mean? It means my neshama is a chelek Eloka mi-ma'al —a piece of Hashem above. I am inherently connected to Hashem. And because of that deep connection, it's always possible—and even natural—to return. Although it may be hard to imagine how a destroyed home, building, or life can be rebuilt—when it comes to spiritual failure , that spiritual lapse can indeed be reconstructed and rejuvenated . There's a lot of depth to this piece. The sefarim HaKadoshim tell us—particularly the Nefesh HaChaim in his first section—that the neshama has many parts. Some parts are within the body, and others are above us. We have five levels of the soul: Nefesh, Ruach, Neshama, Chaya, and Yechidah. Nefesh – the nefesh habehemit , the animal soul, the instinctual side of us—fight or flight, physical drives. Ruach – located in the heart, representing emotion. Neshama – in the brain, representing intellect. Chaya – soul that's above us, a that constantly feeds us inspiration from beyond. Yechidah – the highest part of the soul, rooted directly in Hashem. At that highest level, there is only One . Yechidah , from the word yachid —one, indivisible. Of course, Hashem is always One, but at that level, we recognize it clearly. There's no illusion, no separation. We're plugged in to absolute truth. And that's the source of all teshuvah —rejuvenation flows from this untouched, pristine connection that is never severed. Rav Wolbe explains that our five tefillot of Yom Kippur correspond to these five levels of the soul: Maariv Shacharit Mussaf Minchah And finally: Ne'ilah At Ne'ilah , we reach that final level— חֶלְקִי ה׳ אָמְרָה נַפְשִׁי /I realize my soul is rooted in HaKadosh Baruch Hu . That's the moment when true teshuvah happens. A place where sin cannot touch. A place where spiritual renewal is not only possible—but inevitable. And that is the deep hope that Yirmiyah speaks of in our pasuk —not just a hope for physical renewal , but a hope for spiritual return . The first time: זֹאת אָשִׁיב אֶל־לִבִּי עַל־כֵּן אוֹחִיל This I bear in mind—therefore I hope. The second time: חֶלְקִי ה׳ אָמְרָה נַפְשִׁי עַל־כֵּן אוֹחִיל לוֹ Hashem is my portion, says my soul—therefore I hope in Him . And the Yedei Moshe ends this beautiful idea by saying: והוא דקדוק נכון – This is a precise and meaningful nuance (between these two pesukim).

Today on Table Talk with BBYOInsider, we sat down with Yirmiyahu Danzig, digital Israel educator and activist. Recorded live at International Kallah 2025 during the Israel 360 Seminar, this episode explores Yirmiyahu's unique approach to advocacy through multilingual content creation and education. Rooted in his Israeli and Caribbean heritage, he shares insights on promoting civil discourse around the Israeli–Palestinian conflict, strengthening Jewish identity, and empowering teens to engage thoughtfully and respectfully in complex conversations.

Welcome to Daily Bitachon . As many of our listeners know, I like delving into pesukim to see the beauty in them. They are full of treasures if you look into them. So, for the next two weeks, we're going to focus on some pesukim in Eicha . Eicha is, of course, a book of lamentations, but there are words of chizuk in chapter 3. We'll start with where it turns around: The prophet Yirmiyahu says זֹאת אָשִׁיב אֶל לִבִּי עַל כֵּן אוֹחִיל /This I bear in mind, therefore I will still hope. " The next pasuk says, חַסְדֵי ה׳ כִּי לֹא תָמְנוּ /Hashem's kindness surely has not ended; כִּי לֹא כָלוּ רַחֲמָיו , nor are His mercies exhausted. Simply speaking, what does the prophet bear in hope? זֹאת אָשִׁיב אֶל לִבִּ . What the next pasuk says: chasdei Hashem ki lo tamnu . And that's how Rashi explains it. So the pasuk , זֹאת אָשִׁיב אֶל לִבִּ is really just an introduction. What am I going to bear in mind that will give me hope? Chasdei Hashem —the kindness of Hashem. The Chida , in his sefer Nachal Eshkol on Eicha , quotes the Zohar , and we'll see in a moment that we don't even need a Zohar ; we can go to the simple Midrash Rabbah for a similar approach. We'll start with the Chida , who says the word זאת refers to the Shechina, as it says: וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם —but despite all of this, biheyotam b'eretz oyeveihem / they will in the land of their enemies: לֹא מְאַסְתִּים / I have not been revolted by them; וְלֹא גְעַלְתִּים /nor have I rejected them לְכַלֹּתָם /to utterly obliterate them לְהָפֵר בְּרִיתִי אִתָּם / to annul My covenant with them. Ki ani Hashem Elokeihem /I am Hashem, their God . So, the word zot here simply means af gam zot /besides all of this, etc., etc. Which means, despite all that we're hearing about— this is the end of the tochachah in Bechukotai —despite all of this, the Shechina will still be with us. And that's why we will not be destroyed. Hashem has not revolted against us. The Shechinah is always with us. In the Chida 's words: ze tokef habitachon shelanu —this is the power of our reliance. Ya'aseh lemaan Shemo —God will do it for His name. Like we say every day in the Amida lemaan Shemo b'ahavah . And therefore, when the Shechina goes out from galut —and surely, eventually, the Shechina will come out of galut —God's name will be revealed. We're going to go out with Him. Imo netzeh min ha'galut . And this is important. We cannot stress this enough: on Rosh Hashanah when we're praying for Hashem's name to be revealed. People often struggle with this, " What about me?" But what we don't understand is—that is you. If God's going to take us out lemaan Shemo —for His name —then if we pray for His name to be revealed, then we're going to go along. We're going to tag along in that revelation. So that's the power of zot . Zot refers to the Shechina . We can point to it. Like ba'avur zeh — zeh is masculine and zot is feminine. Zot is something you can point to. Zeh E-li ve-anveihu —for this, zeh , I'm pointing to the Shechina Zot , I'm pointing to the Shechina . Zot ashev el libi . This— this fact that the Shechina is with me —that's enough. Al kein ochil —that's why I'm going to have hope . I don't even have to go on to the next pasuk of chasdei Hashem . This pasuk in itself is a chizuk . Zot —the fact that the Shechina is with us. Imo anochi b'tzarah —God is with us in our pain. The Midrash Rabbah in Eichah 3:7 says a beautiful mashal on this pasuk : There was a king who married a princess, and he wrote a beautiful ketubah —a marriage contract. And he said, " Such-and-such amount of canopy, I'm going to make for you, such-and-such amount of beautiful drapery I'm going to make for you. " And after all those promises of the beautiful palace and dream home they'd live in—he left and went on a trip overseas. And he delayed. Her friends came and taunted her, saying, " The king has left you. He went off far away. He's never coming back. " And she would cry and groan. She would go into her house, take out the ketuba, and read it—all the promises. And then she would comfort herself. Eventually, the king came and said, " I'm amazed—how did you wait so long, all those years?" And she said, " My master, the king—if not for that ketubah that you wrote me, I would have been long lost from the taunting of my neighbors." And so too, the goyim are taunting us, saying, " God has hidden His face from you. His Shechina has left you. He's not coming back." And we cry, and we groan. But when we go into the shuls and the Bet Midrash , and we read the Torah , and we read what it says there—all those promises—we are comforted. And when the Ge'ulah comes, HaKadosh Baruch Hu will say to us, " My children, I'm amazed—how have you waited so long?" And we will say, " If not for Your Torah that You gave us, we would have been long lost." And that's what it means: zot ashev el libi . You know what keeps me going? This zot . Ve-ein zot ela Torah —and zot refers to the Torah . As they say: vezot haTorah — when the Torah is taken out, we say vezot haTorah . Vezot . Is this Zohar arguing with the Midrash ? Of course not. The Torah and the Shechina are one and the same. Orayta v'Kudsha Brich Hu chad hu —the Torah and HaKadosh Baruch Hu are one. The Torah is the will of God. So what keeps us going is knowing the Shechina is with us. What keeps us going is knowing that the Torah is with us. And as David HaMelech says: lulei Toratecha sha'ashu'ai, az avadeti b'onyi —if not for Your Torah , which was my delight, I would have been lost in my suffering. That's what gives us our hope. That's our first pasuk in Eicha —a pasuk of hope. What's the hope? Just the fact: zot —I have the zot . I have the Torah , I have the Shechinah . I might not see it—but it's here with me. Imo anochi b'tzarah /God is with us in our difficulty . And that's what gives us our Hizzuk.

In Parashat Beha'alotckha, the Torah devotes many pesukim to describing how the Jewish people followed Hashem's command throughout their travels in the desert. Again and again, the pesukim emphasize that they journeyed "al pi Hashem" and encamped "al pi Hashem" —by the word of Hashem. The Seforno explains that these pesukim are praising Bnei Yisrael in many ways for their remarkable emunah and trust. First, they were willing to encamp wherever the cloud of Hashem rested, even in barren, desolate places. They remained there as long as the cloud stayed, without moving to more comfortable or fertile areas. Second, at times they were camped in ideal locations—beautiful, spacious places that were perfect for them and their cattle—but when the cloud lifted shortly after, they packed up and left without hesitation. Third, there were times the cloud rested for just one night. They had barely unpacked, perhaps hadn't even set up their belongings completely, when morning came and the cloud signaled it was time to move again. Yet they followed it with full emunah , never questioning, never resisting. For forty years, they followed the cloud of Hashem without complaint. This unwavering loyalty is one explanation of what Hashem refers to in the pasuk: " זכרתי לך חסד נעורייך... לכתך אחרי במדבר " "I remember the kindness of your youth... your following Me into the desert" (Yirmiyahu 2:2). Hashem will always remember this faithfulness. The Ramban emphasizes how extraordinary this Emunah was. Imagine large families with small children, elderly grandparents, and all their belongings. After finally settling into their tents, they are told the next day it's time to move again. Or worse, remaining in an uncomfortable place for weeks, months, even years—all without questioning Hashem's plan. This was an act of great avodat Hashem , of complete submission and trust in Him. Today, many people are experiencing a modern version of this test. Due to the war, countless individuals are unable to fly or reach their desired destinations. Plans have been canceled, semachot delayed, families separated. Some have tried to leave or return to Israel and have encountered roadblocks, flight cancellations, or border issues. Others have driven for hours through neighboring countries only to be turned back. Some are missing, or will miss, close relatives' weddings. Both those making the weddings and those missing them now have a profound opportunity: to demonstrate unwavering emunah in Hashem's perfect plan. Every person is exactly where Hashem wants them to be. No one is "stuck." We are all placed . A person will board a flight the exact moment Hashem decides it is right. Of course, we make hishtadlut —we try. But the outcome is in Hashem's hands alone. And if a person can rise above the frustration and say with full heart, "I trust that I am exactly where Hashem wants me to be, and I accept this with love," —then he will soar to spiritual heights beyond what he could ever reach by getting on any plane. May Hashem give us all the strength to trust in Him completely, and may we merit to see true peace and tranquility-Amen

Sponsored by Sarah Jesion as a Yizkor memorial for her parents, Braijna bas Chaim Shalom ve-Chaya Raizel & Shraga Faivish ben Yirmiyahu ve-Sarah & her husband, Moishe's, ע"ה, parents, Shaindel bas Moshe Mordechai ve-Chuma & Shlomo ben Yaakov Leib ve-Sarah ע"ה.

This episode discusses the Haftorah of Parshas Behar, how Yirmiyahu was commanded to sell land just before Yerushalayim fell.

A conversation with Racheli Luftglass, a passionate Judaic educator and Tanach scholar, about finding our spiritual role models within the Torah. Racheli shares her journey from struggling with Tanach as a student to falling in love with its stories and teachings, how the characters in Tanach guide her in everyday life, and how engaging deeply with biblical characters can transform the way we live. This discussion includes lessons from biblical characters like Yirmiyahu, Nechemiah, the daughters of Tzelofchad, Devorah, Batya, and Esther. Mrs. Racheli Luftglass is the Principal of Judaic Studies at YULA Girls High School and a kallah teacher. Before moving to the West Coast, she taught at The Frisch School in Paramus, NJ, in the Nach Department and in the Learning Center. At the OU Women's Initiative, Mrs. Luftglass has served as a Counting Toward Sinai Scholar-in-Residence, presented shiurim and taught “Yirmiyahu's Canon for Calamity” – an interactive in-depth course at the ALIT Virtual Summer Learning Program. She also taught Sefer Nechemia to over 5,000 women worldwide for Torat Imecha Nach Yomi. Mrs. Luftglass began her career at The Moriah School in Englewood, NJ, where she taught both mainstream and enrichment Judaic Studies classes as well as secular studies in the school's Gesher Yehuda Program. Mrs. Luftglass graduated from Yeshiva University's Stern College for Women with a B.A. in music and psychology and holds an M.A. from Columbia University's Teachers College with a concentration in Education of the Gifted and of the Learning Disabled. She has also completed coursework at Columbia University towards a doctorate degree in neuropsychology. Mrs. Luftglass lives in Los Angeles, CA with her husband and five children. To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday on Youtube, Spotify, Apple Podcasts, and Google Podcasts.TIMESTAMPS:0:00:00 - Sneak Peek 0:00:37 - Host's Introduction 0:02:10 - Welcome Racheli 0:04:06 - A Personal Passion for Tanach0:06:00 - The Lost Art of Letter Writing 0:06:54 - The Daughters of Tzelofchad0:09:15 - Which Characters Do You Currently Connect With? 0:10:25 - How It All Began: Racheli's Early Experiences with Tanach0:11:03 - Intertextuality in Tanach0:13:31 - What We Can Learn From Hashem's Vulnerable Moments 0:17:10 - Teaching as a Means of Mastery0:17:54 - Understanding the Prophets0:19:34 - Yirmiyahu: Survival and Identity in Exile0:27:22 - Roots and Branches: Continuity in Judaism0:28:01 - Inner Sense of Connection to Your Values0:30:19 - Finding Personal Guidance in Tanach0:32:11 - Devorah: An Unapologetic Voice0:40:29 - Recurring Themes in the Women in Tanach0:42:43 - I Am in a Dance With Hashem0:44:05 - When Hashem Says No 0:47:45 - Following Your Curiosity in Your Studies0:49:11 - Accessing Tanach 0:52:24 - Connecting Through Art and Personal Stories0:53:18 - Finding Personal Role Models Within Tanach0:53:59 - Lessons from Batya & Esther0:56:38 - Choosing Not to Become Bitter0:58:36 - Host's Outro

Today's daf is sponsored by Dina Kaufman and Rob Ginsburg to celebrate the wedding of their son Aaron to Dana Houri. "So good to have a simcha in these difficult times. Mazal tov!" Today's daf is sponsored by Mark and Rena Septee Goldstein in loving memory of Moe Septee, on his 28th yahrzeit. "A truly wonderful man."  Sancheriv's humiliation by God after he fails in the battle of Jerusalem and his death by the hands of his sons is explained in detail. How did Avraham beat the four kings? He was also helped by an angel, according to one interpretation, just as Chikiyahu was. Yirmiyahu asked God: why do evil people live good lives? God answers, using Nevuchadnetzer as an example. Nevuzaradin, the army officer of the Babylonians, was intimidated while trying to conquer Jerusalem as he was concerned he would meet the same end as Sancheriv. However, he was encouraged by a heavenly voice. When he entered the Temple, he saw the blood of Zecharia boiling. As a result, he killed many Jews, but eventually called on Zecharia to stop causing so many people to die. When that happens, he is so amazed that he converts to Judaism. There were others as well whose descendants converted to Judaism, including Sanheriv. God wanted Nevuchadnetzer's descendants to convert, but the angels stopped him.  How did Nevuchadnetzer decide to go conquer Jerusalem?  He was encouraged by Israel's neighbors Amon and Moab who gave him inside information that the time was right. Even so, he was very hesitant, after what happened to Sancheriv, but was encouraged that he would be successful. 

Today's daf is sponsored by Dina Kaufman and Rob Ginsburg to celebrate the wedding of their son Aaron to Dana Houri. "So good to have a simcha in these difficult times. Mazal tov!" Today's daf is sponsored by Mark and Rena Septee Goldstein in loving memory of Moe Septee, on his 28th yahrzeit. "A truly wonderful man."  Sancheriv's humiliation by God after he fails in the battle of Jerusalem and his death by the hands of his sons is explained in detail. How did Avraham beat the four kings? He was also helped by an angel, according to one interpretation, just as Chikiyahu was. Yirmiyahu asked God: why do evil people live good lives? God answers, using Nevuchadnetzer as an example. Nevuzaradin, the army officer of the Babylonians, was intimidated while trying to conquer Jerusalem as he was concerned he would meet the same end as Sancheriv. However, he was encouraged by a heavenly voice. When he entered the Temple, he saw the blood of Zecharia boiling. As a result, he killed many Jews, but eventually called on Zecharia to stop causing so many people to die. When that happens, he is so amazed that he converts to Judaism. There were others as well whose descendants converted to Judaism, including Sanheriv. God wanted Nevuchadnetzer's descendants to convert, but the angels stopped him.  How did Nevuchadnetzer decide to go conquer Jerusalem?  He was encouraged by Israel's neighbors Amon and Moab who gave him inside information that the time was right. Even so, he was very hesitant, after what happened to Sancheriv, but was encouraged that he would be successful. 

Greetings everybody!It took nearly a year to do the 220 chapters of Tehillim, Mishlei and Iyov but now we're on our third book in as many weeks.Shir HaShirim and Ruth - two books told primarily through female protagonists. Now Eikha - how she, Jerusalem, sits alone bereft of those who loved her, in the aftermath of destruction of the Temple in 586BCE.Aliza Libman Baronofsky starts us off with the first chapter, placing it in the context of the life and work of its author, Yirmiyahu.https://www.sefaria.org/Lamentations.1?lang=bihttps://929.org.il/lang/en/today

The disloyalty continues until Yirmiyahu's time

Hosts Mijal and Noam are joined by educator, storyteller, and influencer, Yirmiyahu Danzig, known as That_Semite. Yirmiyahu has millions of followers across TikTok, Instagram, and Unpacked's YouTube channel. He shares his journey connecting with audiences, embracing the complexities of Jewish and Palestinian identities, and fostering dialogue in a divided world. Get in touch at WonderingJews@jewishunpacked.com, and call us, 1-833-WON-Jews. Click here to follow Yirmiyahu on Unpacked. UNPACKED is growing and we need your help! From now through December 31 you can make history with us by contributing to our podcast expansion project! We're kicking off this plan with transforming Unpacking Israeli History into a multi-platform experience, providing more episodes in both audio and video formats, more interesting guests, live events and more! Join us in raising $150,000 to make this dream a reality. If you've already contributed, thank you! If you haven't yet, now's your chance to be a part of something amazing. Donate here today. ------------ This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: Jewish History Nerds Unpacking Israeli History Soulful Jewish Living Stars of David with Elon Gold 

Today's daf is sponsored by Meir and Ahuva Balofsky in loving memory of Ahuva's grandmother, Basia Chava bat Yirmiyahu, on her shloshim, and in honor of their son Moshe's engagement to Maya Wind. "May Bubbie Chava's legacy carry on in this auspicious new beginning."  Today's daf is sponsored by Sigal Spitzer in loving memory of her Grandma "GG" Rhoda, Raizel Bat Gital, whose first yahrzeit is today. "I love you and miss you. May her neshama have an aliyah."  Today's daf is sponsored by David and Mitzi Geffen in loving memory of Mitzi's father, Jack Lock, of Harrisburg PA, who passed away four years ago. "He was so proud that all four of his children made aliya to Israel, and that his “tribe” grew during his lifetime to nearly 100 family members, spanning three generations (now four!) all in Israel. He was a generous and loving husband, father, grandfather, uncle, and brother who is sorely missed."  When a borrower pays back part of a loan, two tannaitic opinions are proposed to prevent the creditor from attempting to collect the full original amount. Rabbi Yehuda suggests writing an entirely new loan document that reflects the reduced outstanding balance, replacing the original document to ensure clarity about the remaining debt. Rabbi Yosi recommends creating a receipt that the borrower keeps as proof of partial payment, serving as evidence that a portion of the loan has already been repaid and protecting the borrower from potential future claims. Rav diverges from both opinions, requiring a new document to be written specifically by the court and pre-dated to the original loan's date. This position is challenged by a braita that allows witnesses to rewrite and predate the document. However, Rav maintains his stance, arguing that witnesses lack the court's authority to create a lien on the buyer's property from the original date. Rabbi Yehuda and Rabbi Yosi also disagree about post-dated documents, specifically in cases where the post-dating is not explicitly clear. Rabbi Yehuda's position stems from his earlier view that receipts cannot be written, thus allowing post-dating as it cannot lead to deceit. Rabbi Yosi, who permits writing receipts, warns that a receipt pre-dating the post-dated document could potentially enable the creditor to collect on the loan twice. A broader question emerges regarding receipts: Are they applicable only for partial loan payments or also for fully paid loans? The conclusive view is that if a creditor claims a lost document cannot be torn, they may demand payment upon providing a receipt to the borrower. This approach is justified by the creditor's initial act of kindness in providing the loan. A Mishna in Shviit 10:5 distinguishes between pre-dated and post-dated documents. Since documents create property liens, pre-dated documents are disqualified for incorrectly placing liens on lands sold after the document's date. Post-dated documents, however, are acceptable. Rav Hamnuna limits post-dating to loan documents but raises concerns about post-dated bills of sale that could facilitate deception. He warns that a seller could repurchase land before the sale date, and the buyer might then use the deed to prove incorrect ownership. When questioned about why similar concerns do not apply to loans, the Gemara suggests that Rav Hamnuna must not permit receipts. Subsequently, post-dated documents became permitted, and people were also writing receipts. To prevent potential deceit, Rabbi Abba advised his scribes that when they wrote post-dated documents they should add to the document that it was post-dated, while Rav Safra suggested avoiding dating the receipts.

Today's daf is sponsored by Meir and Ahuva Balofsky in loving memory of Ahuva's grandmother, Basia Chava bat Yirmiyahu, on her shloshim, and in honor of their son Moshe's engagement to Maya Wind. "May Bubbie Chava's legacy carry on in this auspicious new beginning."  Today's daf is sponsored by Sigal Spitzer in loving memory of her Grandma "GG" Rhoda, Raizel Bat Gital, whose first yahrzeit is today. "I love you and miss you. May her neshama have an aliyah."  Today's daf is sponsored by David and Mitzi Geffen in loving memory of Mitzi's father, Jack Lock, of Harrisburg PA, who passed away four years ago. "He was so proud that all four of his children made aliya to Israel, and that his “tribe” grew during his lifetime to nearly 100 family members, spanning three generations (now four!) all in Israel. He was a generous and loving husband, father, grandfather, uncle, and brother who is sorely missed."  When a borrower pays back part of a loan, two tannaitic opinions are proposed to prevent the creditor from attempting to collect the full original amount. Rabbi Yehuda suggests writing an entirely new loan document that reflects the reduced outstanding balance, replacing the original document to ensure clarity about the remaining debt. Rabbi Yosi recommends creating a receipt that the borrower keeps as proof of partial payment, serving as evidence that a portion of the loan has already been repaid and protecting the borrower from potential future claims. Rav diverges from both opinions, requiring a new document to be written specifically by the court and pre-dated to the original loan's date. This position is challenged by a braita that allows witnesses to rewrite and predate the document. However, Rav maintains his stance, arguing that witnesses lack the court's authority to create a lien on the buyer's property from the original date. Rabbi Yehuda and Rabbi Yosi also disagree about post-dated documents, specifically in cases where the post-dating is not explicitly clear. Rabbi Yehuda's position stems from his earlier view that receipts cannot be written, thus allowing post-dating as it cannot lead to deceit. Rabbi Yosi, who permits writing receipts, warns that a receipt pre-dating the post-dated document could potentially enable the creditor to collect on the loan twice. A broader question emerges regarding receipts: Are they applicable only for partial loan payments or also for fully paid loans? The conclusive view is that if a creditor claims a lost document cannot be torn, they may demand payment upon providing a receipt to the borrower. This approach is justified by the creditor's initial act of kindness in providing the loan. A Mishna in Shviit 10:5 distinguishes between pre-dated and post-dated documents. Since documents create property liens, pre-dated documents are disqualified for incorrectly placing liens on lands sold after the document's date. Post-dated documents, however, are acceptable. Rav Hamnuna limits post-dating to loan documents but raises concerns about post-dated bills of sale that could facilitate deception. He warns that a seller could repurchase land before the sale date, and the buyer might then use the deed to prove incorrect ownership. When questioned about why similar concerns do not apply to loans, the Gemara suggests that Rav Hamnuna must not permit receipts. Subsequently, post-dated documents became permitted, and people were also writing receipts. To prevent potential deceit, Rabbi Abba advised his scribes that when they wrote post-dated documents they should add to the document that it was post-dated, while Rav Safra suggested avoiding dating the receipts.

The tenth chapter begins with a comparison between two different types of documents - a regular one (pashut) and one that has folds (mekushar). The differences include the number of witnesses required and where they sign. Several verses are brought to find a source for these two documents and their differences in the Torah and in Yirmiyahu. However, since these verses can be explained in another manner, the Gemara concludes that these differences are rabbinic and are merely connected to verses as an asmachta. The get mekushar was instituted in a particular place where many kohanim lived who were known to be short-tempered and would decide in a moment of anger to divorce their wives. Since kohanim cannot remarry their wife after divorcing her, the rabbis instituted a takana that the kohanim would need to give their wives a get mekushar, which is very time-consuming. This would buy time so they could calm down from their anger and hopefully decide not to divorce their wives. Rav Huna and Rav Yirmia bar Abba debate where the witnesses sign on a get mekushar, either between the folds or on the back of the document opposite the writing. Rami bar Hama asked about Rav Huna's opinion, why are we not concerned that someone will add words to the text below after the witnesses sign.

The tenth chapter begins with a comparison between two different types of documents - a regular one (pashut) and one that has folds (mekushar). The differences include the number of witnesses required and where they sign. Several verses are brought to find a source for these two documents and their differences in the Torah and in Yirmiyahu. However, since these verses can be explained in another manner, the Gemara concludes that these differences are rabbinic and are merely connected to verses as an asmachta. The get mekushar was instituted in a particular place where many kohanim lived who were known to be short-tempered and would decide in a moment of anger to divorce their wives. Since kohanim cannot remarry their wife after divorcing her, the rabbis instituted a takana that the kohanim would need to give their wives a get mekushar, which is very time-consuming. This would buy time so they could calm down from their anger and hopefully decide not to divorce their wives. Rav Huna and Rav Yirmia bar Abba debate where the witnesses sign on a get mekushar, either between the folds or on the back of the document opposite the writing. Rami bar Hama asked about Rav Huna's opinion, why are we not concerned that someone will add words to the text below after the witnesses sign.

Oct. 13,13,14

Improving in any area of Torah and mitzvot is always beneficial. Sometimes people accept upon themselves to do something they weren't doing yet as a hakarat hatov , to thank Hashem for a blessing that He gave them. Sometimes it's because they have a great need and are hoping that in the zechut of what they accept, they will get what they need. Regardless of the reason, the main gain is always the mitzvah itself. Even if we don't get what we're hoping for, that does not mean that Hashem did not accept our extra efforts. He cherishes every little improvement we make, and He will reward us eternally for each of them. When we do see a direct response after accepting upon ourselves to improve, it gives us extra chizuk to continue improving. But we must know, if we continue improving without seeing results, that would make our avodah worth infinitely more. A young woman sent in a story of how she continued with a kabalah although she wasn't seeing results. But little did she know, she really was seeing results. She began reading a book each night with a friend on emunah as a zechut to find their zivug . They hoped that by the time they finished the book, they would both be engaged. They finished in the middle of Elul, but they were both still in the same boat. They did not get discouraged, and instead of stopping their kabalah , they decided to start another book on emunah. This time, they were hoping that by day 40, they would see some type of sign from Hashem. As the 40th day was approaching, she got a call from the shadchan suggesting a wonderful boy. On day 40, she met the boy for the first time, and the shidduch progressed very smoothly. On the day she got engaged, the title of the chapter they were up to in the book on emunah they were reading was entitled, Yirmiyahu's Blessing. And amazingly, the boy she got engaged to is named Yirmiyahu. The shadchan told her afterward that she first thought of this boy for her in the middle of Elul, right when they had finished that first book. We never know which kabalah brings about which blessing, but we do know anything we accept upon ourselves to do is always an automatic success. I read a story of a man who has two small apartments that he rents out in Bet Shemesh and uses the income he gets from them to pay the mortgage on his apartment in Yerushalayim. One day, one of his renters left and the apartment remained vacant for months. He advertised a lot, but nobody responded. As every month passed, he was losing out on much needed income. He was telling his mother one day about the predicament that he was in, and she told him that the same exact thing happened to her years before when she had an apartment for rent. Months went by with it remaining vacant until she decided to pledge the first month's rent to tzedaka . Within a few days, a renter came along. This man decided to make the same pledge and, amazingly, within just a few days, he got the apartment rented. When his other tenant gave him a one-month notice, he didn't take any chances. He immediately made the same pledge again, and once again, he got a renter very quickly and didn't miss even one day of rent. The kabalot that we take upon ourselves in Torah and mitzvot are always great. Sometimes we see immediate blessing coming from them, and sometimes we don't. The main gain is always the mitzvah itself.

Today's daf is sponsored by Mark Goldstein in honor of Rena Septee Goldstein's birthday! "Happy birthday to my wonderful wife and daf partner!" After three years of uncontested use of land or property, a possessor's claim of purchase or gift is sufficient to prove ownership without documentation (chazaka). For non-irrigated fields, partial use in the first and last years suffices. A tannaitic debate discusses the required duration. Concerning fields with trees, Rabbi Yishmael is lenient and requires only three harvests of different fruits, even within one year. The three-year rule's origins are debated. Rabbi Yochanan, citing Usha rabbis, derives it from shor muad (an ox established as dangerous after three gorings). However, the Gemara raises and resolves several objections to the shor muad comparison, though the final resolution aligns only with Rabbi Yishmael's position in the Mishna. Therefore Rav Yosef brings an explanation for the rabbis who disagree with Rabbi Yishmael from Yirmiyahu 32:44, interpreting the prophet's advice to keep documents to prove ownership of land after the destruction, which was to happen in the upcoming year, implying that one would need documentation to prove ownership for possessing land that one had possessed for only two years, but not for three.  Abaye dismisses Rav Yosef's proof as Yirmiyahu's suggestion can be viewed as good advice, rather than law.

When Rav Nachman bar Rav Chisda collected taxes from Torah scholars, Rav Nachman bar Yitzchak reprimanded him for not fulfilling verses from the Torah, Neviim and K'tuvim, and explained which verses indicate that Torah scholars are exempt from taxes. Rav Papa ruled that orphans should contribute to digging wells for water and Rav Yehuda ruled similarly, that prohans should contribute to taxes to protect the city. Rav Yehuda also ruled that while Torah scholars do not need to pay for protection, as their Torah protects them, they do need to contribute to digging wells. Rabbi Yehuda haNasi distributed food to needy people during a drought but only gave to Torah scholars, not to amei haaretz. His student Yonatan ben Amram did not want to benefit from the Torah so he disguised himself as an am haaretz and convinced Rabbi Yehuda haNasi to give him food anyway. When Rabbi Yehuda haNasi discovered what had happened, he changed his approach and distributed food to everyone. The Mishna ruled that one who lives in the city for twelve months has to pay for the protection of the city, but a different braita relating to laws of an ir hanidachat, a city where all inhabitants worship idols, only thirty days of living there consider one an inhabitant of the city. How is this reconciled? Another braita gives different amounts of time for people living in the city to be required to give different types of tzedaka funds. Raba collected tzedaka from orphans of a particular family. While Abaye questioned this practice, Raba explained why he insisted in this case. Ifra Hormiz, the mother of King Shapur, sent money to Rav Yosef for "mitzva raba" and Abaye explained to Rav Yosef that she must have meant for redeeming captives. Rava explains this based on a verse from Yirmiyahu 15:2. A braita explains that collection of charity must be done by two people and distribution by three. The charity food is collected and distributed by three people. Why is there a difference? Why are two or three people needed? The people of the city can take charity from one use and move it to a different use, if necessary. The braita refers to the collection of charity as serara, authority, since they would force people to give charity and even seize a collateral from those who would not give, even on erev Shabbat. Isn't this forbidden in a different source? The Gemara distinguishes between collecting from the wealthy and those who are not wealthy. What reward is promised to those who give charity? Charity collectors need to be cautious that they don't arouse suspicion that they are taking money for themselves.