Podcasts about Yoma

Discover the depth, drama, and enduring wisdom of the Talmud in this inspiring new 20-part Zoom series with Rabbi Shmuly Yanklowitz: “20 Talmudic Stories Every Jew Should Know.” Each class brings to life a powerful narrative from the Talmud—stories of courage, curiosity, compassion, conflict, and transformation. Rabbi Yanklowitz will guide participants through the historical context, spiritual meaning, and ethical challenges embedded in each tale, revealing how these ancient narratives still speak urgently to the modern Jewish experience. Whether you're a seasoned learner or brand new to Talmud study, you'll find yourself captivated by the richness and relevance of these stories.More than just storytelling, this series is an invitation to think, question, and grow. Each session will create space for thoughtful discussion, personal reflection, and practical takeaways to elevate daily life, relationships, and spiritual practice. Connect with a vibrant community of learners, deepen your understanding of Jewish tradition, and be energized by Rabbi Yanklowitz's uniquely passionate, inclusive, and justice-centered approach to Torah. These are stories that shape who we are—and who we can become. Join us and let them inspire you.Attend these classes live over Zoom by becoming a member for $18 per class: https://www.valleybeitmidrash.org/become-a-member.------------------Stay Connected with Valley Beit Midrash:• Website: https://www.valleybeitmidrash.org• Facebook: https://www.facebook.com/ValleyBeitMidrash ★ Support this podcast ★

Read OnlineLimitless ForgivenessPeter approached Jesus and asked him, “Lord, if my brother sins against me, how often must I forgive him? As many as seven times?” Jesus answered, “I say to you, not seven times but seventy-seven times.” Matthew 18:21–22In the Book of the Prophet Amos, a poetic formula is repeated: “For three crimes of Damascus, and now four—I will not take it back…” (cf. Amos 1). By the time of Jesus, rabbinic tradition had adopted the interpretation of this passage to mean that God forgives three times, but not four and, therefore, so should we: “When a person commits a transgression the first time, he is forgiven; a second time, he is forgiven; a third time, he is forgiven; but the fourth time, he is not forgiven” (Yoma 86b).In today's Gospel, Peter's question is generous but still rooted in human calculation. His question follows immediately after Jesus teaches about fraternal correction. Peter, taking in this instruction and knowing the rabbinic tradition, more than doubles the expected number of times to forgive, suggesting seven. But Jesus immediately corrects him—not to reject his generosity, but to elevate it: “I say to you, not seven times but seventy-seven times.”This phrase, “seventy-seven times,” is not a literal number; it signifies that forgiveness must be limitless, reflecting the boundless mercy of God. It is not merely a command to repeat acts of forgiveness, but an invitation to let our hearts be formed by Divine Mercy.The parable Jesus tells in response to Peter's question offers deeper insight into His meaning. It echoes the fifth petition of the Lord's Prayer: “Forgive us our trespasses, as we forgive those who trespass against us.” A king has a servant who owes him a huge amount—an unpayable debt, symbolizing the incalculable weight of our sin before God. When the servant begs for patience, the king goes beyond all expectation: he forgives the entire debt out of compassion. But that same servant, having just received mercy, encounters a fellow servant who owes him only a small amount. Rather than extending the mercy he himself had received, he becomes violent, demanding repayment and imprisoning the man. The king, upon hearing this, is enraged—not merely because of injustice, but because of the servant's utter failure to mirror the mercy he had been shown. Jesus concludes with a sobering warning: “So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”Limitless forgiveness is very difficult unless we have a deep and abiding gratitude for the Divine Mercy God has shown us. Our debt before God is incalculable. We could never repay it on our own. Though we might be tempted to think, “I'm a good person,” Scripture reminds us: “All have sinned and are deprived of the glory of God” (Romans 3:23). Without Jesus taking on our human condition and paying the debt of our sin through His suffering and death, we could not be saved. Grasping this truth and allowing it to penetrate our hearts is essential to living the Christian life.Only when we become keenly aware of the mercy God has poured into our lives can we foster true gratitude. And it is that gratitude that must inspire and compel us to offer the same limitless mercy to everyone who sins against us—no exceptions, no conditions. Just as we have been forgiven, so must we forgive, from the heart.Reflect today on how deeply you are aware of the mercy God has shown you. Do you take it for granted, or have you allowed it to transform you? Consider especially those you struggle to forgive. Let gratitude for God's mercy soften your heart. From that softened heart, choose to forgive—not seven times, but seventy-seven times and beyond. In doing so, you will reflect the very heart of God and become a vessel of His saving grace in the world.Most merciful Jesus, there is no limit to the love and forgiveness You continuously offer us. We are indebted to You with our very lives. Please give me the grace I need to be truly grateful for Your Divine Mercy and to express that gratitude by showing the same limitless mercy to all. Use me, dear Lord, as a vessel of Your grace and tender care. Jesus, I trust in You.  Image: Jesus and Saint Peter, by Jean-Baptiste CapronnierSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores a fascinating passage from Tractate Yoma, weaving together halachic discussion, ethical lessons, and profound insights into personal growth. Beginning with the special garments of the Kohen Gadol, the Gemara highlights the importance of modesty, holiness, and communal ownership in Temple service. Rabbi Wolbe expands this discussion by explaining why the Temple featured a ramp instead of stairs leading to the altar: Judaism rejects "one-size-fits-all" spiritual growth. Every individual ascends toward Hashem at their own pace, yet no one can afford to remain spiritually stagnant. Like a ball on a ramp, we are either moving upward or slowly rolling backward. The Gemara then presents three timeless role models who remove every excuse for neglecting Torah study. Hillel obligates the poor, demonstrating extraordinary dedication by climbing onto the roof of the study hall in freezing weather simply to hear Torah when he could not afford the entrance fee. Rabbi Elazar ben Charsom obligates the wealthy, inheriting unimaginable riches yet abandoning comfort and status to devote himself entirely to Torah. Finally, Yosef HaTzaddik obligates those struggling with temptation, resisting relentless attempts by Potiphar's wife to seduce him because his awareness of Hashem outweighed every earthly temptation. Together, these three giants teach that poverty, wealth, and temptation are never valid reasons to neglect spiritual growth. Rabbi Wolbe concludes by drawing practical lessons for contemporary life. True wealth is not measured by possessions but by bitachon—complete trust in Hashem, illustrated through the story of the Brisker Rav, who discovered that genuine riches come from reliance on God rather than ownership of property. Likewise, Yosef's greatness stemmed from living with constant awareness that Hashem was present everywhere, making temptation powerless. The message is clear: every Jew has challenges, but every Jew also has Torah. Whether rich or poor, successful or struggling, the Torah remains our greatest source of strength, purpose, and elevation.  ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores a fascinating passage from Tractate Yoma, weaving together halachic discussion, ethical lessons, and profound insights into personal growth. Beginning with the special garments of the Kohen Gadol, the Gemara highlights the importance of modesty, holiness, and communal ownership in Temple service. Rabbi Wolbe expands this discussion by explaining why the Temple featured a ramp instead of stairs leading to the altar: Judaism rejects "one-size-fits-all" spiritual growth. Every individual ascends toward Hashem at their own pace, yet no one can afford to remain spiritually stagnant. Like a ball on a ramp, we are either moving upward or slowly rolling backward. The Gemara then presents three timeless role models who remove every excuse for neglecting Torah study. Hillel obligates the poor, demonstrating extraordinary dedication by climbing onto the roof of the study hall in freezing weather simply to hear Torah when he could not afford the entrance fee. Rabbi Elazar ben Charsom obligates the wealthy, inheriting unimaginable riches yet abandoning comfort and status to devote himself entirely to Torah. Finally, Yosef HaTzaddik obligates those struggling with temptation, resisting relentless attempts by Potiphar's wife to seduce him because his awareness of Hashem outweighed every earthly temptation. Together, these three giants teach that poverty, wealth, and temptation are never valid reasons to neglect spiritual growth. Rabbi Wolbe concludes by drawing practical lessons for contemporary life. True wealth is not measured by possessions but by bitachon—complete trust in Hashem, illustrated through the story of the Brisker Rav, who discovered that genuine riches come from reliance on God rather than ownership of property. Likewise, Yosef's greatness stemmed from living with constant awareness that Hashem was present everywhere, making temptation powerless. The message is clear: every Jew has challenges, but every Jew also has Torah. Whether rich or poor, successful or struggling, the Torah remains our greatest source of strength, purpose, and elevation.  ★ Support this podcast ★

Daily Bitachon: Erev Tisha B'Av Message Welcome to Daily Bitachon for our Erev Tisha B'Av message. As we prepare for Tisha B'Av, one of our essential obligations is to trace the roots of our exile—to look into the sources and understand why we fell and went into Galut . 1. The Root Cause: Disdain for Torah In Midrash Rabbah (in the introductions, and specifically where Rav Huna and Rav Yirmeya quote Shmuel bar Yitzchak), we find a striking statement: Hashem was willing to forgo punishment for the three cardinal sins—idolatry, promiscuity, and bloodshed—but He did not forgo punishment for the disdain of Torah ( Miyuso shel Torah ). This is explicitly derived from the prophecy in Yirmiyahu: "For what reason did the land perish..." (Yirmiyahu 9:11) The verse does not say the land was destroyed because of idolatry, immorality, or murder. Hashem explicitly answers: "...Because they have forsaken My Torah." The Midrash continues in the name of Rav Chiyya bar Abba, quoting the verse: "They have forsaken Me, and My Torah they did not keep" ( Yirmiyahu 16:11 ). Upon which Hashem says: הַלְוַאי אוֹתִי עָזָבוּ וְתוֹרָתִי שָׁמָרוּ "If only they had forsaken Me, but still kept My Torah! For the light within it would have brought them back to the good." Resolving the Contradiction This presents an obvious problem: The Gemara in Yoma (9b) explicitly states that the First Beit HaMikdash was destroyed because of the three cardinal sins! Furthermore, these three sins carry the death penalty—how could neglecting Torah study be considered a worse trigger for destruction? Rav Aharon Kotler zt"l ( Mishnat Rabbi Aharon , Vol. 1, p. 28) answers: The Power of Remedy: The three cardinal sins are undeniably grave. However, as long as the Jewish people engaged in Torah study, Hashem delayed their punishment. Why? Because the Torah possesses an inherent light that eventually guides a person back to Teshuva (repentance). Loss of the Shield: Once they abandoned and held disdain for Torah study, they discarded the very tool that could save them. Without the antidote, their sins stood unaddressed, and their doom was sealed. Rav Elchanan Wasserman's Mashal: In warfare, two armies may trade blows, but if one side manages to destroy the enemy's armory or airfields, the target becomes completely defenseless. We are in a constant war with the Yetzer Hara (evil inclination). Hashem created the Yetzer Hara , but He created Torah as its antidote ( "Bara'ti Yetzer, Bara'ti Torah Tavlin" ). Abandoning Torah means disarming ourselves in the middle of battle. 2. The Battle with the Sar shel Esav The ongoing historical struggle between Yaakov and Esav is captured in the all-night wrestling match between Yaakov Avinu and the guardian angel of Esav ( Sar shel Esav ). The Timing: Sefarim point out that this wrestling match took place on the eve of Tisha B'Av . The Remint in the Text: The Torah notes that the angel injured the גִּיד הַנָּשֶׁה ( Gid HaNasheh ): גִּיד ( Gid ) hints at the three fast days: ג (Gimmel) = Tzom Gedaliah (3rd of Tishrei) י (Yud) = Asara B'Tevet (10th of Tevet) ד (Dalet) = Shiva Asar B'Tammuz (17th of Tammuz, the 4th month) את ( HaNasheh ) acronym for Tisha B'Av. ת שעה א ב Why Attack Yaakov? Notice that the angel did not attack Avraham (who represents Chesed ) or Yitzchak (who represents Tefillah ). He attacked Yaakov , who represents Torah . Esav's angel targeted the ultimate weapon of the Jewish people. Yaakov's Body (Talmidei Chachamim) --> Could not harm Yaakov's Thighs (Tomchei D'Oraita) --> Successfully struck As the Chafetz Chaim explains (citing the Zohar), the legs/thighs symbolize Tomchei D'Oraita —the supporters who uphold the Torah. The angel realized he could not destroy the Talmidei Chachamim directly, so he tried to weaken the supporters' appreciation for Torah. The Modern Reframe Current Support: Baruch Hashem , in our generation, we are witnessing unprecedented support for Torah learning globally, with initiatives raising hundreds of millions of dollars to sustain Eretz Yisrael's centers of learning. Rav Yaakov Hillel's Insight: When governments reduce funding for Torah institutions, people naturally worry. But Rav Yaakov Hillel offers a profound reframe: Hashem wants the Torah to be sustained purely by those who cherish it—the Charedim v'Dvar Hashem . He is elevating the purity and stature of Torah support. 3. Mourning and the Absence of Torah Why did Esav wait to attack Yaakov? יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת יַעֲקֹב אָחִי "The days of mourning for my father draw near; then I will kill my brother Yaakov." (Bereshit 27:41) Classic commentators explain: As long as Yaakov was immersed in Torah study, the rule of "Hakol kol Yaakov" applied, and Esav had no power over him. Esav specifically waited for a time of mourning ( Aveilut ) , because a mourner is forbidden from studying Torah. He calculated that during an absence of Torah study, Yaakov would be vulnerable to attack. On Tisha B'Av—the ultimate day of national mourning—we do not engage in standard Torah study. Yet on this very day of darkness, the light of Mashiach is born to turn our mourning into joy. 4. The Halacha of Netilat Yadayim There are only two days in the year when we do not wash our hands up to the wrist for morning Netilat Yadayim (washing only up to the knuckles): Tisha B'Av and Yom Kippur . Day The Spiritual Reality Why We Wash Only to the Knuckles Tisha B'Av Peak power of the Sitra Achra (Esav) The spiritual impurity ( Tuma ) is so thick that standard washing cannot completely remove it; we do only the bare minimum required for the morning. Yom Kippur Peak power of Kedusha (Holiness) Esav is banished ( Se'ir La'Azazel ). The atmosphere is so elevated that impurity has no foothold—only a minimal wash is necessary. Conclusion Our goal this Tisha B'Av is to bridge these two realities: to transform the heavy, vulnerable energy of Tisha B'Av into the pure, triumphant elevated state of Yom Kippur. By recognizing that Torah learning is our ultimate lifeline and protective weapon, may we strengthen our dedication to Limud Torah and its support, and merit seeing the ultimate transformation of this day into a festival of comfort and redemption.

Discover the depth, drama, and enduring wisdom of the Talmud in this inspiring new 20-part Zoom series with Rabbi Shmuly Yanklowitz: “20 Talmudic Stories Every Jew Should Know.” Each class brings to life a powerful narrative from the Talmud—stories of courage, curiosity, compassion, conflict, and transformation. Rabbi Yanklowitz will guide participants through the historical context, spiritual meaning, and ethical challenges embedded in each tale, revealing how these ancient narratives still speak urgently to the modern Jewish experience. Whether you're a seasoned learner or brand new to Talmud study, you'll find yourself captivated by the richness and relevance of these stories.More than just storytelling, this series is an invitation to think, question, and grow. Each session will create space for thoughtful discussion, personal reflection, and practical takeaways to elevate daily life, relationships, and spiritual practice. Connect with a vibrant community of learners, deepen your understanding of Jewish tradition, and be energized by Rabbi Yanklowitz's uniquely passionate, inclusive, and justice-centered approach to Torah. These are stories that shape who we are—and who we can become. Join us and let them inspire you.Attend these classes live over Zoom by becoming a member for $18 per class: https://www.valleybeitmidrash.org/become-a-member.------------------Stay Connected with Valley Beit Midrash:• Website: https://www.valleybeitmidrash.org• Facebook: https://www.facebook.com/ValleyBeitMidrash ★ Support this podcast ★

The Rebbe addresses a question about the presence of the snake in Gan Eden, referencing explanations from Chazal and sources in Sanhedrin and Yoma. He encourages success in education and reminds to prepare students for Yud Shevat, the yahrzeit of the previous Rebbe. https://www.torahrecordings.com/rebbe/igroskodesh/012/005/4087

The Controversial Quadripartite Atonement Scheme of R Ishmael & Co. Historically Considered

We introduce the section of the Ketoret with the proclamation, "Ata Hu Hashem Elokenu…," stating that "You are Hashem our G-d" to whom our ancestors would offer incense in the Bet Ha'mikdash. Our custom is to recite this introduction each time we recite the Ketoret – toward the beginning of Shaharit, before Alenu at the end of Shaharit, and at the beginning of Minha. The question arises as to why this introduction is necessary. Before we recite the verses discussing the daily Tamid sacrifice, we do not make a similar pronouncement, that Hashem commanded us to offer the Tamid sacrifice that our ancestors would bring in the Bet Ha'mikdash. Why do we introduce the Ketoret with this declaration? One explanation is given by the Noda Bi'Yehuda (Rav Yehezkel Landau of Prague, 1713-1793). He notes that before the recitation of the Ketoret toward the end of Shaharit, we recite "En K'Elokenu," a hymn poetically declaring that there is no being comparable to Hashem. This hymn concludes, "Ata Hu Elokenu, Ata Hu Abinu, Ata Hu Malkenu, Ata Hu Moshi'enu" – "You are our G-d, You are our Father, You are our King, Your are our Savior." As a natural continuation of this phrase, we add, "Ata Hu Hashem Elokenu She'hiktiru…" The Noda Bi'Yehuda explains that we introduce the Ketoret with "En K'Elokenu" because of the Gemara's teaching (Yoma 26a) that the Kohen who offered the Ketoret was rewarded with wealth. We, too, aspire to earn wealth through the recitation of the Ketoret, and so we begin by proclaiming "En K'Elokenu" – acknowledging that everything we have, all our material blessings, have been given to us by Hashem, that there is no one and nothing in the world like Hashem, as He and only He provides us with everything we have. (Another explanation for the recitation of "En K'Elokenu" is based on the comment of the Talmud Yerushalmi (Yoma 1:5) that nobody was allowed in the Bet Ha'mikdash at the time when the Kohen offered the incense. Even the angels were barred from the Temple during those moments, so the Kohen could be alone with the Almighty. We therefore introduce the recitation of the Ketoret by emphasizing that "En K'Elokenu" – there is no one like Hashem, and thus only He was present at the time the Ketoret was offered.) The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) offers a different explanation for the "Ata Hu Hashem Elokenu" introduction to the Ketoret. He contrasts this introduction with the prayer that introduces the recitation of the section of the Tamid (the verses about the daily animal sacrifice in the Temple) – a prayer asking Hashem to consider our recitation of the Tamid as though we actually brought the sacrifice on the altar in the Bet Ha'mikdash. Before reciting the Ketoret, we do not say such a prayer, and we instead emphasize that the Ketoret was offered only by our ancestors during the times of the Temple. The reason, the Ben Ish Hai writes, is that it was a grievous infraction if the Ketoret was missing even one of its eleven ingredients when it was offered on the altar. If our recitation of the Ketoret would be regarded as the actual offering, then if a person read this section quickly and mistakenly omitted one of the ingredients, he would be guilty of offering an invalid Ketoret. Hence, instead of asking Hashem to accept our reading as though we actually offered the Ketoret, we do just the opposite – emphasizing that this is what our ancestors did and what we are unable to do. This way, if we miss a word, our recitation would still have value as reading about the Ketoret offering, but we would not be guilty of bringing a deficient offering.

Source sheet: https://docs.google.com/document/d/1wv-W6BEn2iahSenDoy9F9b4CBDrffE8RQkeyCM621O0/edit?tab=t.0#heading=h.oq4x0c2v3hwp This is a recording of Rabbi Sharon Brous's For the Love of Learning class. Every Tuesday morning, a new story from the Talmud. Taught by your rabbis in a monthly rotation, we'll dig into the strange and compelling world of the Talmud, exploring the ways ancient dilemmas speak to modern questions. Join us in-person at the Event Space (coffee and nosh provided) or over Zoom (B.Y.O. nosh) for as many sessions as possible… your Tuesday will thank you.

How can creators turn everyday problems into income streams, build multiple businesses, and stay confident through uncertainty? For that and more, follow us here and subscribe to our YouTube channel!In this episode of Built Online, we sat down with Yoma James Kukor, entrepreneur, creator, and CEO of event-tech platform Vendoir, to talk about how he went from redundancy into running three profitable businesses, growing a YouTube channel past 160k subscribers, and using runway, resilience, and an abundance mindset to create new opportunities instead of waiting for safe jobs to appear. ------------YOMA JAMES KUKOR:- YouTube: https://www.youtube.com/@yomajameskukor- Instagram: https://www.instagram.com/yomajameskukor/- TikTok: https://www.tiktok.com/@yomajameskukor- LinkedIn: https://www.linkedin.com/in/yomajames/- X: https://x.com/yomajameskukor- Company Website (Vendoir): https://www.vendoir.com- Personal Website: https://yomajames.com------------

Why did Moshe Rabbeinu came from a marriage that would later be forbidden by the Torah? Chizkuni explains based on Yoma 22b that a leader of the Tzibbur needs to have a basket of Sheratzim hanging from them to keep them humble. Lessons in humility and why Hashem gives us our life situations in the way that He does.Have a Good Shabbos

Blu Boltar, lord of the Yoma clan has invaded Chinaland and captured the Emperor. Sending out a TV broadcast across the realm, Blu Boltar declares himself the ruler. Jack and Ryu are the ninja masters of Chinaland, training under their mentor at Mt. Epin. Having heard the news of the Emperor's capture they set out to defeat Blu Boltar and his Yoma Clan. Support NEStalgia directly by becoming a member of our Patreon at https://www.patreon.com/Nestalgia  Members at the $5 and above level get access to our brand new show NEStalgia Bytes. A look at the famicom games you can play without any Japanese knowledge! For More NEStalgia, visit www.NEStalgiacast.com

  According to the Mishna, in a burnt offering, items that are connected to the meat but not the meat itself—such as bones, hooves, horns, and sinews—are left on the altar if they remain attached to the meat. However, if they are detached, they must be removed from the altar. This ruling is derived from two different verses in the Torah: in Vayikra 1:9 it says that everything is burned on the altar, while in Devarim 12:27 it specifies that in burnt offerings, meat and blood are brought on the altar. This opinion in the Mishna is attributed to Rebbi, while another tannaitic view interprets "everything" more broadly to include these parts, with the limiting verse excluding bones, sinews, etc. only once they have already been consumed by the fire and separated from it. Rabbi Zeira qualifies Rebbi's opinion, explaining that if these parts became separated from the meat but moved closer to the pyre, they are to remain on the altar. The Gemara rejects this explanation, and Rabba offers a different interpretation of Rabbi Zeira's qualification. He explains that the qualification was not on Rebbi's words themselves but on an inference drawn from them—that if they separate, they must be removed from the altar, though they still retain sanctity and cannot be used for personal benefit. Rabba then distinguishes between items that separated before the blood was placed on the altar and those that separated afterward. If they were still attached at the time of the blood sprinkling and later separated, they are considered sanctified items that became disqualified, which are forbidden for benefit. But if they were already detached at the time of sprinkling, they were never destined for the altar and are therefore permitted for the kohanim's use, as derived from a gezeira shava from the guilt offering. Rabbi Elazar takes the opposite approach. If they were still attached when the blood was sprinkled, the sprinkling permits them, so there is no liability for misuse of consecrated property, though they remain prohibited by rabbinic law. However, if they were already detached, the sprinkling has no effect on them, and they remain in their original consecrated state, making one liable for misuse of consecrated property. The Mishna further explains that if any of the disqualified offerings that are meant to remain on the altar (as mentioned in Zevachim 84a) fall off the altar, or if an ember of wood falls off, they do not need to be returned. The Mishna also rules that if parts of the sacrifice that are to be burned on the altar fall off, they must be put back on if this occurs before midnight. After midnight, however, they do not need to be returned. The Gemara limits this ruling to items that have hardened but not yet reduced to ash. Items not yet consumed to that state must be returned regardless of the time, while items already reduced to ash do not need to be returned. Rav brings a source for the significance of midnight in this law from a drasha on the verses in Vayikra 6:2–3. Rav Kahana raises a difficulty on this braita from a Mishna in Yoma 20a, and Rabbi Yochanan brings a different drasha to explain the Mishna.