Popular Shows by Rabbi Avigdor Miller: Page 11

1001

*007 Rosh Hashanah Daf 16 B (9 lines Dn)*

Sep 9, 2020

7:28

*007 Rosh Hashanah Daf 16 B (9 lines Dn)*Today’s learning sponsored bySponsor a day's learning (thousands of minutes!) for only $50 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTU Masichta Makkos in ReviewDaf 05: http://chilp.it/d015f85 See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1002

*006 Rosh Hashanah Daf 16 B (2 lines Dn)*

Sep 8, 2020

6:46

*006 Rosh Hashanah Daf 16 B (2 lines Dn)* See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1003

*005 Rosh Hashanah Daf 16 A (4 lines Up)*

Sep 7, 2020

5:36

*005 Rosh Hashanah Daf 16 A (4 lines Up)*Today’s learning sponsored bySponsor a day's learning (thousands of minutes!) for only $50 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTU= *Masichta Makkos in Review*For all the participants in our masichta Makkos program: Rav Miller always encouraged chazara. Participants at his shiur would record themselves reviewing the daf and submit it to him.For the next 24 days we will include a zip file with the Shiurim of a full daf in makkos, completing the masichta over the month. We encourage everyone to review and record your own daf.We will again have a special raffle for all the submissions. All those who submit recordings on the entire masichta will receive an acknowledgement signed by Rabbi Eliyohu Brog Shlita, Rov of Bais Yisroel and Rav YrachmielAhron Miller Shlita, Rosh Yeshiva, Yeshiva Gedolah Bais Yisroel.*Daf 03:* http://chilp.it/af246f4- See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1004

*004 Rosh Hashanah Daf 16 A (6 lines after spreads)*

Sep 6, 2020

4:29

*004 Rosh Hashanah Daf 16 A (6 lines after spreads)*Today’s learning sponsored bySponsor a day's learning (thousands of minutes!) for only $50 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTU= See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1005

*003 Rosh Hashanah Daf 16 A (7 lines before spreads)*

Sep 4, 2020

6:03

*003 Rosh Hashanah Daf 16 A (7 lines before spreads)* See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1006

*002 Rosh Hashanah Daf 16 A (13 lines Dn)*

Sep 3, 2020

6:55

*002 Rosh Hashanah Daf 16 A (13 lines Dn)*Today’s learning is sponsoredIn honor of *The Baldinger Family for dedicating the whole Mesechta Rosh Hashanah*Sponsor a day's learning (thousands of minutes!) for only $50 *click here:*https://www.flipcause.com/secure/cause pdetails/ODUwOTU See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1007

*001 Rosh Hashanah Daf 16 A (Top lines)*

Sep 2, 2020

5:55

*001 Rosh Hashanah Daf 16 A (Top lines)*Today’s learning is sponsored In honor of *The Baldinger Family* for dedicating the whole Mesechta Rosh HashanahSponsor a day's learning (thousands of minutes!) for only $50 *click here:*https://www.flipcause.com/secure/cause pdetails/ODUwOTUThe Siyum of mesichta Makkos will iy"H take place tonight from 8-10 PM at Rabbi Miller's shul "The Bais Yisroel Torah Center", 1821 Ocean Pkwy, we look forward to greeting you in person.The 5 Minute Kevius team See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1008

*37.3 Makkos Daf 24 B (3 lines Dn)*

Sep 1, 2020

8:12

*37.3 Makkos Daf 24 B (3 lines Dn)**Today’s learning sponsored**In honor of all who participated in this groundbreaking endeavor. May Hashem give us all the drive and life to continue to learn all of shas together.*Sponsor a day's learning (thousands of minutes!) for only $50 *click here:*https://www.flipcause.com/secure/cause pdetails/ODUwOTU=On another occasion they were going to Yerushalayim, they rent their garments when they reached Har Hatzofim. When they arrived at Har Habayis, they saw a fox exiting the place where the kodshe kodashim had been. They began crying while Rabbi Akiva laughed.They were crying because they were seeing foxes roam freely in the place about which it is written “The stranger who comes close will die”. But Rabbi Akiva was happy. He said: The possuk says “I have taken two witnesses; Uriah and Zechariah”. How do Uriah and Zechariah bear testimony together, they were from different generations!?It means that the prophecy of Zechariah [about Jerusalem being restored to its ancient glory] is dependent on the prophecy of Uriah [about Tzion being ruined completely]. Now that I have seen the prophecy of Uriah materialize, I can hope to see the prophecy of Zechariah come true as well.They said “Akiva you have consoled us, Akiva you have consoled us”!*Hadran Alach Masichta Makkos!* See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1009

*37.2 Makkos Daf 24 A (6 lines Up)*

Aug 31, 2020

8:21

*37.2 Makkos Daf 24 A (6 lines Up)*Today’s learning sponsored by*Toras Avigdor Staff**In honor of the author of the summaries Upon the occasion of his son’s Bris Milah*Sponsor a day's learning (thousands of minutes!) for only $50 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTU=Rav: I am afraid of this possuk: “You will go lost among the nations”.Rav Papa: Perhaps it will be like a lost object, that is sought by its owner? As it states “Search for your servant”.Rather, Rav was afraid of the other part of that possuk: “You will be devoured by the land of your enemies”.Mar Zutra: Perhaps they will be eaten like melons [which are not devoured completely].Rabban Gamliel, Rabbi Elazar ben Azaryah, Rabbi Yehoshua and Rabbi Akiva were travelling when they heard the great noise of Rome from a distance of 120 mil. They began crying while Rabbi Akiva laughed.They were crying because they found it difficult to see the idolaters rejoicing while the true nation was downtrodden. But Rabbi Akiva saw their rejoicing as a reason for joy, if they can rejoice so greatly, surely the time will come when we will rejoice with even greater tumult. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1010

*37.1 Makkos Daf 24 A (13 lines Up)*

Aug 30, 2020

8:21

*37.1 Makkos Daf 24 A (13 lines Up)**After a long journey together, we're getting ready to finish the masichta! Are you finishing with us? Please tell us about your experience learning with the 5 minute kevius!**Do you have plans for making a siyum? Please share it with us so that we can announce the hundreds of siyumim which will take place worldwide!*Today’s learning sponsored bySponsor a day's learning (thousands of minutes!) for only $50 *click here:*https://www.flipcause.com/secure/cause pdetails/ODUwOTU=Yeshaya summed up the Torah in six principles: (5) shuts his ears and prefers silence, (6) and shuts his eyes in the face of evil.*Summary*Yeshaya later summed up the Torah in two principles as it states: (1) Guard justice, (2) and do charitable acts.Amos summed it up in one principle: Seek Me and you will live.Rav Nachman bar Yitzchok: Perhaps “Seek Me” means to study the entire Torah?Rather, Chavakuk summed it up in one principle as it states: A tzaddik lives with Emunah.Rabbi Yosi bar Chanina: There were four decrees of Moshe Rabeinu which were mitigated by the prophets.1. Moshe said “You will be secure when you’re similar to Yaakov”. This was mitigated by Amos who said “Who can be like Yaakov”, “Hashem reconsidered”.2. Moshe said “You won’t be at peace among the nations”. This was mitigated by Yirmiyah who said “Yisroel will find peace”.3. Moshe said “He remembers the sins of fathers to punish their children”. This was mitigated by Yechezkel who said “The sinful soul shall perish”.4. Moshe said “You will go lost among the nations”. This was mitigated by Yeshayah who said “Those who are lost will be returned”. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1011

*36.6 Makkos Daf 24 A (3 lines after spreads)*

Aug 28, 2020

11:56

*36.6 Makkos Daf 24 A (3 lines after spreads)**Today’s learning sponsored*In honor of *Yoel Gold upon the birth of his daughter*Sponsor a day's learning (thousands of minutes!) for only $50 *click here:*https://www.flipcause.com/secure/cause pdetails/ODUwOTU=Yeshaya summed up the Torah in six principles: (5) shuts his ears and prefers silence, (6) and shuts his eyes in the face of evil.*Summary*5. This means someone who cannot listen to a talmid chacham being shamed and remain silent, this was personified by Rabbi Elazar ben Rabbi Shimon [as explained by the Rivan].6. As explained by Rabbi Chiya bar Abba. Rabbi Chiya bar Abba: This refers to one who doesn’t look at women as they wash clothes in the river, and it states “He will dwell on high”.Micha summed up the Torah in three principles as it states: Hashem wants of you (1) to do judgement, (2) to love kindliness, and (3) to walk secretly with Hashem.1. This refers to Justice.2. This refers to being kind towards others.3. This refers to walking along at a funeral and bringing a kallah to the chuppah. We learn from here the importance of keeping things private, weddings and funerals are public affairs and the Torah tells us to keep them private. Private matters should certainly be kept private.[For a discussion on the topic of walking secretly with Hashem, see here.https://torasavigdor.org/parshas-bamidbar-walking-secretly-with-hashem/A lecture of the Rov zatzal on this topic is available from Simchas Hachaim here]http://www.simchashachaim.com/emunah-going-in-his-ways/19-walking-secretly-with-hashem/ See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1012

*36.5 Makkos Daf 24 A (2 lines befor spreds)*

Aug 27, 2020

9:54

*36.5 Makkos Daf 24 A (2 lines befor spreds)**Summary*Yeshaya summed up the Torah in six principles: (1) He who goes in righteousness, (2) speaks straight, (3) and despises ill-gotten gains. (4) He shakes his hands from bribery, (5) shuts his ears and prefers silence, (6) and shuts his eyes in the face of evil.1. An example would be Avraham Avinuas it states “I know him that he will command his children after him to follow in his footsteps of righteousness”.2. This refers to one who does not demean his fellow publicly.3. An example would be Rabbi Yishmael ben Elisha [when someone brought him reishis hagez, he refused to accept it].4. An example would be Rabbi Yishmael b’Rabbi Yosi (36.4, 11). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1013

*36.4 Makkos Daf 24 A (19 lines Dn)*

Aug 26, 2020

5:07

*36.4 Makkos Daf 24 A (19 lines Dn)*Dovid summed up the Torah in eleven principles.(8) He honors those who fear Hashem, (9) he keeps his word to harm himself (such as when he accepts a fast), (10) he doesn’t give his money at interest, nor does he (11) accept bribery, one who does this will never slip.”*Summary*8. *Yehoshafat Melech Yehuda* is an example of one who upheld this principle. When he would see a talmid chochom, he would rise from his throne to hug him and kiss him; he would call him Rebbi, Rebbi, Mori, Mori. (A king can’t honor anyone in public, but in private he would do so). 9. An example would be *Rabbi Yochanan* who declared “I am fasting until I arrive home” [he didn’t wish to benefit from others or to get invited by the nesi’im ].10. This means one who *wouldn’t even loan money to gentiles at interest* (at that time when Jews lived among themselves it was discouraged, lest one develop a taste for lending at interest. Later it was encouraged because it was necessary for livelihood). 11. *Rabbi Yishmael b’Rabbi Yosi* is an example of one who doesn’t accept bribes [when his sharecropper brought him his crop, he refused to judge his case].It is written “one who does this will never slip”. Whenever *Rabban Gamliel* came to this possuk, he would break down and weep. He said “Only one who does all of these will never slip, but if he does some of these, it seems he will still slip away from Olam Habo.*Chachomim* to Rabban Gamliel: It is written “one who does this”, *not “one who does all this”.* Regarding tumah the possuk says: “Do not defile yourselves with all these [forms of tumah ]”, does that mean that one tumah alone does not cause one to be defiled? Here too, one of these good things alone is enough to cause one not to slip. (However Rabban Gamliel persisted in weeping each time he read the possuk, he disagreed with them). The peirush of Rashi ends on daf 19b. A talmid wrote “Our Master, of pure body, his soul left him in purity [while he was writing about purity]”. Here too, we have no further recordings of Rav Miller Z”L. His peirush ends with “Do not defile yourself with tumah, and how to reach Olam Habo” - what he taught us all his life. Until the end of the Masichta we have the shiur of Rav Eliyahu Brog Shlita, his grandson and his successor as Rav of Beis Yisroel. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1014

*36.3 Makkos Daf 24 A (2 lines Dn)*

Aug 25, 2020

5:56

*36.3 Makkos Daf 24 A (2 lines Dn)*Rabbi Shimlai: Moshe was given 613 mitzvos.*Summary**Dovid summed up the Torah in eleven principles* (thinking into these eleven will remind you of all 613). As it states “Mizmor L’Dovid; Hashem, who will dwell in your tent who can live on your holy mountain (it means, who will merit olam habo) ?One who (1) walks with perfection, and (2) works righteously, (3) speaks truthfully in his heart, (4) has no gossip on his tongue, (5) does no evil to his fellow, and (6) bears no shame on his relative, (7) he despises what’s contemptible, (8) honors those who fear Hashem, (9) he keeps his word to harm himself (such as when he accepts a fast), (10) he doesn’t give his money at interest, nor does he (11) accept bribery, one who does this will never slip.”1. An example of one who walked in perfection is Avraham Avinu as the possuk states “Walk before me and be perfect”. (One who thinks of Hashem at all times is led on the path of perfection). 2. An example would be *Abba Chilkiya* [who wouldn’t rob his employer ofthe time it takes to return a greeting].3. Rav Safra is an example of someone who speaks truthfully in his heart [once he accepted a cheap offer in his mind, he wouldn’t take more money for what he wanted to sell].4. *Yaakov Avinu* wouldn’t speak wrongly (the example given here is different than the usual translation) and he was hesitant to deceive his father.5. This refers to someone who doesn’t compete in business (even in ways that are permissible according to halacha). 6. This refers to someone who *helps out his family members.*7. This refers to *Chizkiyahu Hamelech* who gave his father, Achaz, a pauper’s burial instead of honoring him with a royal funeral. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1015

*36.2 Makkos Daf 23 B (7 lines up)*

Aug 24, 2020

4:47

*36.2 Makkos Daf 23 B (7 lines up)*Rabbi Elazar: Ruach Hakodesh appeared in beis din on three occasions.1. In the beis din of Sheim we find that Yehuda said about Tamar “She is righteous. [She is pregnant] From me.” He couldn’t have known that she was pregnant from him, if he consorted with her, perhaps someone else had consorted with her as well.2. In the beis din of Shmuel, when Shmuel claimed he never wronged the people in any way, the possuk states “and he said it is true”. It should say “and they said”, it means that a bas kol confirmed what Shmuel claimed.3. In the beis din of Shlomo, in the case of the two women who argued over the surviving child, Shlomo said “She is his mother”. Shlomo could not have been sure - perhaps she was cunning and saw through Shlomo’s ruse.*Summary**Rava:* The proofs presented are not compelling:1. Perhaps Yehuda realized that her pregnancy must have begun at the time he consorted with her. *We can establish based on what we see,* not on conjectures.2. When the possuk talks about the Jewish People, *it refers to them in the singular,* as in “Yisroel is helped by Hashem” not “are helped”.3. When the other woman agreed to cut the child in half, *she proved* that she wasn't the mother.*Resolution:* Rabbi Elazar’s words are *based on tradition,* and not on logical proofs. (It’s interesting to note that Rava didn’t just accept what was told to him about ruach hakodesh; he examined each proof meticulously). *Rabbi Shimlai: Moshe was given 613 mitzvos: 365, like the days of the sun year, are lavin, prohibitions. 248, like the amount of organs and limbs in the human body, are esin, obligations.**Rav Hamnuna:* We find this in a possuk: *“Torah was commanded to us by Moshe”.* The letters of ‘Torah’ add up to 611 because those were commanded to us by Moshe; the first two of the ten commandments, we heard from Hashem ourselves. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1016

*36.1 Makkos Daf 23 B (17 lines up)*

Aug 23, 2020

7:31

*36.1 Makkos Daf 23 B (17 lines up)**Summary**Rabbi Elazar:* Ruach Hakodesh appeared in beis din on three occasions (generally the Torah way is to ignore nevuah when it comes to din and rely only on human logic, but on three occasions there was heavenly intervention). 1. The beis din of *Sheim* (it was already after Sheim’s passing, but it was the beis din he had instituted). 2.The beis din of *Shmuel.* 3.The beis din of *Shlomo.*1. In the beis din of Sheim we find that Yehuda said about Tamar “She is righteous. [She is pregnant] From me.” He couldn’t have known that she was pregnant from him, if he consorted with her, perhaps someone else had consorted with her as well. This is why the possuk says “From Me”, *a bas kol said that “These secrets come from Me”* (Hashem planned it out this way so that the Kingdom of Moshiach would come from this union). 2. In the beis din of Shmuel (since the great innovation of the institution of kingship was suggested at the time, there was a convention of all the sages) When Shmuel claimed he never wronged the people in any way, the possuk states “Hashem bears witness and the king (Shaul, who was present) bears witness ‘and he said’ it is true”. It should say “and they said”, but they couldn’t have known that Shmuel had never wronged anyone. It means that *a bas kol confirmed what Shmuel claimed.*3. In the beis din of Shlomo, in the case of the two women who argued over the surviving child, Shlomo said “She is his mother”. Shlomo could not have been sure - perhaps she was cunning and saw through Shlomo’s ruse, however *a bas kol stated that she is the mother* (The words “She is his mother” are superfluous in the possuk). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1017

*35.6 Makkos Daf 23 B (14 lines after spreads)*

Aug 21, 2020

7:15

*35.6 Makkos Daf 23 B (14 lines after spreads)**Summary**Rabbi Yehoshua ben Levi:* The upper court agreed to three decisions of the earthly court. 1. The institution of *Megillah reading.* 2. Greeting one’s fellow *with Hashem’s Name.* 3. *Bringing maaser* to the Beis Hamikdash rather than giving it to an individual levi. 1. Regarding megillah reading it is written: “They corroborated and accepted the law”. It means; *In Heaven they corroborated what was accepted below.*2. Regarding greeting one’s fellow with Hashem’s Name, the possuk records that Boaz (who acted with ruach hakodesh and is considered an authority) *greeted his reapers with Hashem’s name.* Another possuk records that *a malach spoke this way to Gideon.**Challenge:* Why is a second possuk necessary?*Resolution:* In case Boaz can be thought to be acting of his own volition, we bring a case of a malach who does only what Hashem wants of him.3. Regarding bringing maaser, and giving maaser to the kohanim [an enactment of Ezra], as it states *“Bring the maaser to the treasure house, and let there be provisions in my house.* Test Me with this, says Hashem (we see here that it is the word of Hashem), if this won’t cause me to open for you the windows of the heavens, and I will pour out upon you blessings ‘ad bli dai’, without any end” (it means, it will rain, and you’ll have abundant crops from which to give maaser). *Question:* Why does the possuk use the words bli dai which literally mean that it will *not* be enough?*Rami bar Rav:* Bli is similar to balah – to wear out. It means *until your lips wear out from saying “ dai – it’s enough”.* (We learn from here that tzedakah is one of the mitzvos for which we can expect reward in this world. Although generally one may not test Hashem, with regard to tzedakah, it is permitted). (We also learn from here that a man must wear out his lips in thanking Hashem, until his last day on this world). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1018

*35.5 Makkos Daf 23 B (4 lines after spreads)*

Aug 20, 2020

7:39

*35.5 Makkos Daf 23 B (4 lines after spreads)**Summary* We learned in the mishna (35.4): Rabbi Chananya ben Gamliel: One who receives malkos is absolved from kareis. *Gemara:**Rabbi Yochanan: The Chachomim disagree with Rabbi Chanania ben Gamliel.**Rav Ada bar Ahava quoting Bei Rav:* The mishna states “Shabbos and Yom Kippur are equal, except that a desecration of Shabbos is punished by man [Beis Din], whereas a desecration of *Yom Kippur is punishable by Kareis.” If Rabbi Chanania’s position is correct, Yom Kippur is also punishable by man* [since the Kareis penalty is removed when Beis Din gives malkos]. *Rav Nachman: [Only] Rabbi Yitzchok disagrees with Rabbi Chanania ben Gamliel.* We learned (20.3) that according to Rabbi Yitzchok there is no malkos for one who deserves Kareis.*Beraisa: Rabbi Yitzchok:* Forbidden relations with a sister was part of the general rule of all the close relatives with whom intimate relations are punishable by kareis. And yet the Torah specifies that forbidden relations with a sister is a kerisus liability; this teaches that it [and all others in the rule] is punishable *only by kareis and not malkos. **Rav Ashi: The Chachomim may agree with Rabbi Chanania ben Gamliel.*When the mishna states that Shabbos is punishable by man whereas Yom Kippur is not, it is referring to *the chief punishment.**Rav Ada bar Ahava amar Rav: The halacha follows Rabbi Chanania ben Gamliel.* (This is an unusual statement, because there is no practical difference to us). *Rav Yosef: Who ascended to heaven* and returned to tell us whether they give kareis or not?!*Abayye* to Rav Yosef: What about the statement of *Rabbi Yehoshua ben Levi: “The upper court agreed to three decisions of the earthly court”,* Who ascended to heaven and returned to let us know about that? No one went up. *We understand the position of the heavenly court by hints from pessukim. * Rav too, inferred the halacha in this case from pessukim. (We see here that it is a given that no one returned from heaven. Thus we understand that whenever the gemara tells us about things that took place in the heavenly realm, it is not to be taken entirely literally, but as a vision or a dream that was granted to the authors of the Talmud). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1019

*35.4 Makkos Daf 23 A (5 lines up)*

Aug 19, 2020

6:20

*35.4 Makkos Daf 23 A (5 lines up)**Summary**Mishna:**Rabbi Chananya ben Gamliel: One who receives malkos is absolved from kareis. * As the possuk states “Your brother will be shamed”, once he receives his punishment he is considered ‘your brother’. (There is a debate among the commentaries as to whether this is true for someone who has not repented). *Rabbi Chananya ben Gamliel:* If one can lose his life [by kareis] through one aveirah then certainly *he can save his life through [the merit of one] mitzvah. **Rabbi Shimon:* It is apparent from the parsha of kerisus where it states “These are the mitzvos for man to do and *‘live’ by them”.* This teaches that one who sits by [when opportunity for sin arises] and does not do an aveirah, *is rewarded as if he did a mitzvah.**Rabbi Shimon bar Rebbi:* It states “Do not eat blood [and it will be good for you]”. *Blood is disgusting, yet the Torah rewards one who avoids it,* so certainly one who avoids gezel and arayos, sins that are desirable to people, will gain great reward for himself and his descendants forever. (Most people cannot look at blood, yet by adding the thought that we’re avoiding it because of the mitzvah, we’re rewarded. Similarly, by adding a thought while eating breakfast, that we’re eating for the sake of heaven, we will be rewarded.) *Rabbi Chananya ben Akashya: Hashem desired to give merit to Yisroel,* so he added to the Torah and Mitzvos (things that they wouldn’t do anyhow) in order to give them reward. As it states, “Hashem chafetz lemaan tzidko yagdil torah v’yaadir”. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1020

*35.3 Makkos Daf 23 A (14 lines up)*

Aug 18, 2020

7:01

*35.3 Makkos Daf 23 A (14 lines up)*Summary We learned in the mishna (34.3) that if he was spoiled by defecation or urination, the malkos are stopped. Rabbi Yehuda: A man is only absolved from malkos if he defecates. A woman is absolved even if she merely urinates. *Beraisa A:**Rabbi Meir* : Both men and women are absolved from *malkos* *only by defecation.**Rabbi Yehuda: A man* is only absolved from malkos if he defecates. *A woman* is absolved evenre if she merely urinates. (His position in this beraisa is identical to our mishna). *Chachomim:* Both men and women are absolved from malkos *even by urination.**Challenge:**Beraisa B:**Rabbi Yehuda:* Both men and women are absolved from malkos *by defecation.**Rav Nachman bar Yitzchok:* Beraisa B is saying that *defecation is sufficient cause* to absolve men.*Shmuel:* If he tore himself loose and *ran away* after being tied down, he is absolved from malkos [it is considered as if he was already put to shame].*Challenge: Beraisa:* If he was shamed during the first blow or the second blow, *he is absolved.* If the whip broke during the second blow he is absolved, but *not if it broke during the first blow.**Why is this different* from the case where he ran away before getting the first blow?*Resolution: Since he didn’t run away,* he was not put to shame.*Beraisa:* If a man is assessed as one who will *defecate as soon as the malkos begin, he is absolved.* As the possuk states, “He is hit, and he shall be shamed”, but he shouldn’t be shamed before he is hit.If he will defecate *after leaving beis din, we give him malkos. *If he defecated *before the assessment, we wait* until he calms down and he is assessed and given malkos. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1021

*35.2 Makkos Daf 23 A (20 lines Up)*

Aug 17, 2020

4:07

*35.2 Makkos Daf 23 A (20 lines Up)* We learned in the mishna (34.3) that someone stands there and reads the following pessukim: “If you don’t keep all that Hashem commanded you… Hashem will increase your blows…” These are read for the entire duration of the malkos, if he finishes, he begins again. *Summary**Beraisa: The chief dayan reads the pessukim. The second counts, the third gives the signal to hit.*When the full number of lashes are being given, he *draws out the reading.* If he was assessed for a small amount of malkos *he says the possuk more rapidly.**Challenge: Our mishna states “if he finishes, he begins again”.**Resolution: It is preferable* to adjust the reading to last for the duration of the malkos, our mishna is discussing a case where this was not done. The possuk (mentioned in 35.1) states “He should hit him forty times, he should not add [to these blows], lest he add ‘a great [number of] blow[s]’ on top of these, and your brother will be shamed before your eyes”. *Beraisa:* It states “A great number of blows”. This teaches that we may not hit a fellow Jew. But how do we know that *even a small number* of blows is prohibited? Because it states *“On top of these”* [nothing should be added to his allotted punishment]. Why then does the Torah mention “a great number of blows”? This teaches that the *previous blows were great blows* [the fact that even a small blow is prohibited after malkos were administered, teaches us that the malkos were heavy blows] See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1022

*35.1 Makkos Daf 23 A (15 lines after spreads)*

Aug 16, 2020

4:37

*35.1 Makkos Daf 23 A (15 lines after spreads)**Summary* We learned in the mishna (34.3) that the one who hits may only do so with one hand, but he must do so with all his strength. *Beraisa:* For this job, we only appoint people who are weak in might, but mighty in thought (since they must hit with all their might, it is preferable that they be weak). *Rabbi Yehuda:* We may even appoint people who are weak in thought but physically mighty.*Rava:* Rabbi Yehuda’s view is more acceptable from a logical standpoint. The verse says “He shouldn’t add onto the lashes” [which is explained as being a general prohibition against hitting another Jew. The fact that it is written specifically towards the person giving the malkos implies that we’re talking to a strongman who is not so learned] *this makes sense according to Rabbi Yehuda.* But according to the Chachomim, the Torah wouldn’t need to warn them.Rabbanan: We urge *only people who are interested* in being urged (the Rov expounded a bit on this idea). *Beraisa: He raises the whip with both hands but brings it down using only one hand,* so that it comes with force. (In raising the whip his left hand is an assistance. In lowering it, it becomes an impediment). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1023

*34.6 Makkos Daf 23 A (8 lines after spreads)*

Aug 16, 2020

4:54

*34.6 Makkos Daf 23 A (8 lines after spreads)**Summary* We learned in the mishna (34.3) that the handle of the whip is a tefach, and the tips of the straps must be long enough to reach his belly when he is hit on the shoulders. *Abayye:* We learn that *whips must be custom built each time.**Rava to Abayye:* But then they would have *many straps* hanging in Beis Din!*Rava:* A loop is made with the calfskin straps to adjust the length of the donkey straps. We learned in the mishna (34.3) that he is hit once on the chest and then twice; on each shoulder blade. *Question: What’s the source?**Rav Kahana:* The wording in the possuk about malkos indicates that *one part should be in front.**Rav Chisda amar Rabbi Yochanan:* We know that *the straps are folded over* from the word “V’hipilo” (The Yerushalmi explains that this is similar to the word “Hichpilo” which means folded over. This needs an explanation. The plain meaning of the word is that he should be hit with a blow that can make a man stagger. This is accomplished by doubling up the straps). *Challenge:* The word is necessary to convey that *he should be bent over?**Resolution: That could have been taught by a different word.* The choice of hipilo rather than yateihu teaches both lessons. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1024

*34.4 Makkos Daf 23 A (Top line)*

Aug 13, 2020

5:46

*34.4 Makkos Daf 23 A (Top line)**Summary**Gemara:**[Question: What’s the reason?* (That he’s handled so roughly).*Answer* : The possuk says “Your brother *should be put to shame”.]* (Some omit the above from the gemara’s text). (There is a difficulty with the gemara’s answer, since we learned 34.3 that if he is ashamed by defecation we stop the malkos. But a distinction must be made between the forms of shame prescribed by the Torah, and an extreme form of shame which obviates the need for malkos). The following is a list of hekeishim that Rabbi Elazar ben Azaryah derived from the juxtaposition of pessukim in the Torah. *Rav Sheishes from Rabbi Elazar ben Azaryah:* We learn that the *straps are made from calfskin* from the juxtaposition of the pessukim “He is flogged forty times” and “Do not muzzle an ox (a mature calf) while he threshes”.*Rav Sheishes from Rabbi Elazar ben Azaryah:* We learn that a woman is *not forced to marry her yavam if she’s disgusted by him* from the juxtaposition of “Do not muzzle an ox while he threshes” with the parsha of yibum. (Just like we don’t muzzle the ox and cause him pain, we do not cause pain to this woman by forcing her into such a marriage). *Rav Sheishes from Rabbi Elazar ben Azaryah:* We learn that *neglecting chol hamoed is like serving idols* from the juxtaposition of the pessukim “Do not make a metal god” and “Guard the Chag of Matzos”. (Chol hamoed is intended as a time to reflect on all that Hashem did for us. Negating that great principle is a rejection of Hashem). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1025

*34.5 Makkos Daf 23 A (2 lines after spreads)*

Aug 13, 2020

4:41

*34.5 Makkos Daf 23 A (2 lines after spreads)**Summary**Rav Sheishes from Rabbi Elazar ben Azaryah:* We learn that *anybody who speaks or accepts lashon hora, or testifies falsely deserves to be thrown to the dogs* from the juxtaposition of the pessukim “Throw it to the dogs” and “Do not bear a false report”. The word for “bear” can also be read as “give over”, thus all three things are included in this possuk. (Someone who misuses his gift of speech is like a piece of dead meat. Additionally, someone who opens his mouth without thinking is worse than a dog which opens its mouth to bark at people for no reason. This is something to keep in mind when a dog barks at you). We learned in the mishna (34.3) that in addition to the calfskin straps in the whip, there were two additional straps. *Beraisa:* These straps were made of donkey hide.As *the Gallilean expounded in the presence of Rav Chisda* (in Bavel, a guest from Gallil said a drasha): “The ox knows his master and the donkey knows the trough of his owner (they are grateful to the hand that feeds them), But Yisroel doesn’t know, my people don’t reflect on this”. One who recognizes his master [the ox (calf) and the donkey] should exact retribution on the sinner who does not recognize his Master. (We note that the chief fault of the sinner is ingratitude towards Hashem). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1026

*34.3 Makkos Daf 22 B (7 lines after spreads)*

Aug 12, 2020

7:08

*34.3 Makkos Daf 22 B (7 lines after spreads)**Summary** Mishna: This is how malkos is given:*His hands are tied around a block of wood (that was set low in the ground, he was stooped over the block with his chest on top of it and his hands hanging down on both sides). The Chazan Hakneses (overseer of the community in which the beis din was located) grabs his garment to tear it and uncover his chest. It doesn’t matter whether it gets ripped or if the seams open up.There’s a stone behind where the condemned man is tied (so that the blows are more forceful when they come from greater height) for the chazan to stand on.The chazan holds a whip of four calfskin strips, it also contains two strips made of donkey hide which go up and down in order to make the length adjustable.The handle of the whip is a tefach, as is the width of the strips. The tips of the straps must be long enough to reach his belly when he is hit on the shoulders.He is hit once on the chest and then twice; on each shoulder blade.He cannot be standing or sitting during malkos, rather he must be stooped over, as the possuk says “The judge shall cast him down”.The one who hits may only do so with one hand, but he must do so with all his strength.Someone stands there and reads the following pessukim: “If you don’t keep all that Hashem commanded you… Hashem will increase your blows…” These are read for the entire duration of the malkos, if he finishes, he begins again. (The possuk is most important, this should have entered his mind by his ears, but since it didn’t, the lashes help the pessukim sink into his consciousness). (The other two pessukim in our version of the gemara are omitted) If he dies during the ordeal, the shliach beis din is pottur from galus (11.3). If however, he added one additional blow, then he is liable and must go into galus. If he was spoiled by defecation or urination, the malkos are stopped (Tiferes Yisroel comments that the word spoiled indicates that it was unintentional; if he urinated intentionally, the malkos are continued). *Rabbi Yehuda:* A man is only absolved from malkos if he defecates. A woman is absolved even if she merely urinates. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1027

*34.2 Makkos Daf 22 B (4 lines after spreads)*

Aug 12, 2020

2:37

*34.2 Makkos Daf 22 B (4 lines after spreads)**Summary**Mishna: If he did one aveirah for which there are two lavin, and he was assessed once,* he’s given malkos and he is pottur. *If he was only assessed for one lav, * he’s given malkos and after his wounds heal, he is assessed again, and given malkos again.*Gemara:**Challenge: Beraisa: One assessment for two lavin is unacceptable.**Rav Sheishes:* The beraisa is referring to a case where he was assessed for forty one malkos. *The mishna is referring to a case where he was assessed for forty two malkos. * (Since there is a set of three malkos besides for thirty nine, we say that thirty nine [the maximum penalty] is for one lav, and three [the minimum penalty, 33.6] for the second lav). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1028

*34.1 Makkos Daf 22 B (1 lines befor spreads)*

Aug 11, 2020

16:56

*34.1 Makkos Daf 22 B (1 lines befor spreads)**Summary*We learned in the mishna: If one was assessed for the full forty (it means thirty nine) and he received part of it, and then *in the middle,* the experts standing there said that he cannot take forty; he’s pottur. If one was assessed at eighteen lashes, and *after he was whipped,* they said that he can take the full forty; he’s pottur. It seems that he is only pottur because he already received some of the malkos. *Challenge: Beraisa:* If one was assessed for the full forty (it means thirty nine) and then *he was reassessed (before he was whipped) * as being unable to take malkos; he’s pottur. If one was assessed at eighteen lashes, and then *he was reassessed (before he was whipped) * as being capable of withstanding the full forty; he’s pottur. From the beraisa we see that the new assessment matters, even if no whipping was done.*Rav Sheishes:* In the case of our mishna, both assessments were done on the same day (thus we understand that *one of them must be erroneous,* and so we would have to redo the assessment. In the cases discussed by our mishna, since he was already whipped, we don’t redo the assessment, and he’s pottur). In the case of the beraisa, the assessments were done on different days (both of the assessments are thus considered valid. Since there is a valid assessment saying that he can’t take anything, we don’t make him return for another assessment because *there was already a valid sentence of malkos passed on him,* and that indignity is a kaparah for him. In the second half of the beraisa; *we follow the more lenient* assessment [of eighteen], since it is a valid one, even though he wasn’t whipped yet). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1029

*33.6 Makkos Daf 22 A (4 lines up)*

Aug 7, 2020

7:22

*33.6 Makkos Daf 22 A (4 lines up)**Summary**Mishna:*How many lashes are administered? *Thirty nine.* (This number is divisible by three, and the lashes are given in sets of three, one on each shoulder, and one on the chest). As it states (in two adjacent pessukim) “In the number of forty”, it means *‘a number leading up to forty’.**Rabbi Yehuda:* Forty. This extra lash is on the back; between the shoulders. [Before lashes are administered, the condemned man must be assessed to see if he can take it]. He is only assessed for *a number of lashes divisible by three.*If one was assessed for the full forty (it means thirty nine) and he received part of it, and then in the middle, the experts standing there said *that he cannot take forty; he’s pottur. *If one was assessed at eighteen lashes, and after he was whipped, they said *that he can take the full forty; he’s pottur. **Gemara:**Question: Why do we say that “forty” means “thirty nine”?**Answer:* If it would say “forty in number” it would mean forty. Since it says “In the number of forty”, it means *a number that adds up to forty* [but does not include forty.*Rava:* Other people are so foolish, that they stand for a sefer Torah but not for a great man. *The Torah says “forty” but our great men redefined the number.* Their authority is greater than the Torah and they must surely be honored.*Rabbi Yitzchok: Rabbi Yehuda says forty lashes, based on the possuk: “What are these blows between your arms?* These are what I received in the house of my friends” [Beis Din are the friends of mankind when they mete out punishment in this world. According to Rabbi Yehuda, the final blow is to the back between the arms. Since the final blow is most painful, only it is mentioned]. *The Chachomim* who argue on Rabbi Yehuda explain this possuk as referring to blows *children receive while learning Torah.* See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1030

*33.5 Makkos Daf *33.5 Makkos Daf 22 A (3 lines befor spreads)*

Aug 7, 2020

6:40

*33.5 Makkos Daf *33.5 Makkos Daf 22 A (3 lines befor spreads)*We learned in the mishna (32.3) that there’s a case where a man can plow one row and be liable for eight malkos.SummaryRabbi Zeira to Rabbi Mony: Our mishna (32.3) could have also counted “One who swore not to plow on Yom Tov”!Rabbi Mony: Such an oath is ineffective since he already swore [not to plow] at Sinai.Rabbi Zeira: Perhaps he made an oath not to plow ever, such an oath would be effective Yom Tov since it is effective all year.Resolution: The mishna does not concern itself with prohibitions that can be rescinded. (Since the malkos is avoidable, the mishna does not mention it).Challenge: Hekdesh is enumerated in the mishna [and it too can be rescinded].*Resolution: The hekdesh mentioned in our mishna means bechor* which cannot be rescinded.*Challenge:* Nazir is enumerated in the mishna [and it too can be rescinded].*Resolution: The nazir mentioned in our mishna means nazir Shimshon * which cannot be rescinded. [It’s a lifelong nezirus which according to some can be imposed by a child’s father before he is born, and according to others, can be accepted by the nazir himself]. *Challenge: A Nazir Shimshon may become tamei to a meis * [and the mishna discusses nazir in the context of tumas meis]. *Resolution:* Our Tanna does not mention “oath”, because according to him *even an issur kollel ** [such as suggested by Rabbi Zeira “He made an oath not to plow ever”] *is ineffective.* [Pesulei Mukdashim is a hekdesh animal that was found to have a blemish and rendered possul, it is then redeemed. This animal now has a special status, it still has some kedusha in the sense that it cannot be used nor shorn. However it is like an ordinary animal in that it may be slaughtered and eaten anywhere by anyone. In a sense, it’s like two animals]. *Rabbi Hoshaya: If one breeds a Pesulei Mukdashim bull with another animal, he is liable for two malkos. * [Because it is considered a separate species, and is thus kilayim. There’s a second liability because using the bull as a stud is considered working with it]. *Rabbi Yitzchok: One who causes a Pesulei Mukdashim bull to pull a wagon is liable* for working with two animal species. Although it is one animal, the Torah** considers it as two. * See separate recording for Rashi’s elaboration on the concepts of “issur kollel” and “issur mosif”. ** *Tosfos* explains that this refers to a specific possuk, see separate recording.22 A (3 lines befor spreads)*We learned in the mishna (32.3) that there’s a case where a man can plow one row and be liable for eight malkos.SummaryRabbi Zeira to Rabbi Mony: Our mishna (32.3) could have also counted “One who swore not to plow on Yom Tov”!Rabbi Mony: Such an oath is ineffective since he already swore [not to plow] at Sinai.Rabbi Zeira: Perhaps he made an oath not to plow ever, such an oath would be effective Yom Tov since it is effective all year.Resolution: The mishna does not concern itself with prohibitions that can be rescinded. (Since the malkos is avoidable, the mishna does not mention it).Challenge: Hekdesh is enumerated in the mishna [and it too can be rescinded].*Resolution: The hekdesh mentioned in our mishna means bechor* which cannot be rescinded.*Challenge:* Nazir is enumerated in the mishna [and it too can be rescinded].*Resolution: The nazir mentioned in our mishna means nazir Shimshon * which cannot be rescinded. [It’s a lifelong nezirus which according to some can be imposed by a child’s father before he is born, and according to others, can be accepted by the nazir himself]. *Challenge: A Nazir Shimshon may become tamei to a meis * [and the mishna discusses nazir in the context of tumas meis]. *Resolution:* Our Tanna does not mention “oath”, because according to him *even an issur kollel ** [such as suggested by Rabbi Zeira “He made an oath not to plow ever”] *is ineffective.* [Pesulei Mukdashim is a hekdesh animal that was found to have a blemish and rendered possul, it is then redeemed. This animal now has a special status, it still has some kedusha in the sense that it cannot be used nor shorn. However it is like an ordinary animal in that it may be slaughtered and eaten anywhere by anyone. In a sense, it’s like two animals]. *Rabbi Hoshaya: If one breeds a Pesulei Mukdashim bull with another animal, he is liable for two malkos. * [Because it is considered a separate species, and is thus kilayim. There’s a second liability because using the bull as a stud is considered working with it]. *Rabbi Yitzchok: One who causes a Pesulei Mukdashim bull to pull a wagon is liable* for working with two animal species. Although it is one animal, the Torah** considers it as two. * See separate recording for Rashi’s elaboration on the concepts of “issur kollel” and “issur mosif”. ** *Tosfos* explains that this refers to a specific possuk, see separate recording. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1031

*33.4 Makkos Daf 22 A (18 lines Dn)*

Aug 5, 2020

4:16

*33.4 Makkos Daf 22 A (18 lines Dn)*Today’s learning sponsored bySponsor a day's learning *(thousands of minutes!)* for only $50 *click here:*https://www.flipcause.com/secure/cause pdetails/ODUwOTU=We learned in the mishna (32.3) that there’s a case where a man can plow one row and be liable for eight malkos. *Summary**Rabbi Abahu:* Our mishna (32.3) could have also counted *“One who cuts off his tzara’as” * which is forbidden based on the possuk “Be careful with regard to your nega tzara’as”. (According to Rashi and Tosfos this is referring to an unusual case of a man who has a nega on his foot which is removed by the way he is pushing the plowshare. According to the Rambam the question is separate from the case of one who is liable eight times for one act of plowing. Rather it is a general question: Why is this lav not mentioned in our perek which enumerates various lavin that carry a malkos liability). *Abayye:* Our mishna (32.3) could have also counted *“One who wears the choshen without the eifod”* (see 32.3 as to why this is not considered a lav she’ein bo maaseh) or “one who removed the staves from the aron” which are forbidden based on the pessukim “They may not be removed” and “The choshen shall not be moved from upon the eifod”. *Rav Ashi:* Our mishna (32.3) could have also counted *“One who plows with Asheirah wood”* (Since ‘plowing’ is mentioned, this seems to support Rashi and Tosfos over the Rambam) which is forbidden based on the possuk “Nothing of Avodah Zarah should remain in your possession”.*Ravina:* Our mishna (32.3) could have also counted *“One who chops down a fruit tree”* [while he is plowing] which is forbidden based on the possuk “It must be used for eating, you cannot cut it down”. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1032

*33.3 Makkos Daf 22 A (3 lines Dn)*

Aug 5, 2020

9:22

*33.3 Makkos Daf 22 A (3 lines Dn)*We learned in the mishna (32.3) that there’s a case where a man can plow one row and be liable for eight malkos. Rava explained that there are only eight because “ein chiluk melachos b’yom tov”. Abayye referenced a different mishna which teaches that one who cooks and eats gid hanashe on yom tov can be liable for five malkos. However according to the principle of “ein chiluk melachos b’yom tov” there should only be four malkos . To resolve this challenge “Lighting a fire on yom tov” was replaced with “Eating neveilah”. *Summary**Challenge: In Rabbi Chiya’s beraisa* it states regarding this case: “Two liabilities for eating and three for cooking.'' However, if we replace lighting a fire with eating neveilah, *there are three liabilities for eating and two for cooking?**Resolution:* Replace “Lighting a fire on Yom Tov” with *“Lighting a fire with Asherah twigs”* which is forbidden based on the possuk “Nothing [of avodah zarah ] should cling to your hands”.*Rav Acha brei D’Rava to Rav Ashi:* If we’re discussing using avodah zarah objects *there should be a sixth lav * : “Do not bring an abomination into your house”.*Resolution:* Replace “Lighting a fire with Asherah twigs” with *“Lighting a fire with Hekdesh twigs”* which is forbidden* based on the possuk “Destroy all avodah zarah, do not do so to Hashem”.*Challenge***: Our mishna (32.3) could have also counted *“One who sows in Nachal Eisan”* (The place where the eglah arufah ceremony was performed, which must remain desolate as a memorial to the murdered man) which is forbidden based on the possuk “Nothing should be planted there”.*Challenge:* Our mishna (32.3) could have also counted *“He erased Hashem’s name while plowing”* (Hashem’s name was engraved on a rock which he broke up while plowing) which is forbidden based on the possuk “Destroy the names of avodah zarah, do not do so to Hashem”. **Tosfos* explains why the lav of meilah is not counted (based on 33.5), see separate recording.** The gemara asks several questions with no answers, we are thus forced to admit that some possible cases may have been left out of the mishna. While this was rejected by Ulla (33.1), that was with regard to “Yom Tov” cases. Since yom tov was mentioned in the mishna, it is inconceivable that the mishna would not mention all cases of yom tov. However now we are raising new scenarios which are in fact likely to have been left out. *Tosfos.* See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1033

*33.2 Makkos Daf 21 B (5 lines Up)*

Aug 3, 2020

4:59

*33.2 Makkos Daf 21 B (5 lines Up)*We learned in the mishna (32.3) that there’s a case where a man can plow one row and be liable for eight malkos. Ulla asked Rav Nachman why planting on Yom Tov was not included.*Summary**Rava: Only with regard to Shabbos there is a principle of chiluk melacha * (each of the 39 melachos is a separate liability), but we do not have this principle for Yom Tov (all 39 melachos are forbidden, but they are all lumped together as one prohibition. There would only be additional liabilities if there would be additional hasra’os, but it makes no difference whether the hasra’ah is for plowing or planting). *Ulla: This is a good explanation!**Abayye: How can you say there is no chiluk melacha on Yom Tov?**Mishna:* If one cooks and eats gid hanashe with milk on Yom Tov, he is liable for five malkos. (According to some, “Ein b’giddin b’nosein taam” a gid is not considered a food at all, it’s like cooking a rope. The idea here is that “Yeish b’giddin b’nosein taam”, a gid is considered a food). *1. Eating Gid Hanashe. 2. Cooking on Yom Tov* (since gid hanashe is assur b’hana’ah, it cannot be cooked on Yom Tov). *3. Cooking meat and milk. 4. Eating meat and milk. 5. Lighting a fire on Yom Tov.*If there is no chiluk melacha for Yom Tov, *why should there be two liabilities for Yom Tov* (#2, #5)?*Resolution:* #5 should be amended to read “The * gid hanashe was of neveilah”. * See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1034

*33.1 Makkos Daf 21 B (8 lines Up)*

Aug 2, 2020

7:53

*33.1 Makkos Daf 21 B (8 lines Up)**Summary*We learned in the mishna (32.3) that there’s a case where a man can plow one row and be liable for eight malkos. *Ulla to Rav Nachman: There should be another malkos for planting on Yom Tov?* [Plowing (malkos #3) is considered “kilayim” because covering the seeds with earth is like planting them. Since the mishna is discussing a case of Yom Tov (malkos #6) there should be another malkos for planting on Yom Tov]. *Rav Nachman: Some cases may have been left out of the mishna.**Ulla: The tanna specifies a number* of possible transgressions and you say that some may have been left out?*Rava: Only with regard to Shabbos there is a principle of chiluk melacha * (each of the 39 melachos is a separate liability), but we do not have this principle for Yom Tov (all 39 melachos are forbidden, but they are all lumped together as one prohibition. There would only be additional liabilities if there would be additional hasra’os, but it makes no difference whether the hasra’ah is for plowing or planting). [Here the Rov learned some chiddushim of Rabbi Akiva Eiger] See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1035

*32.6 Makkos Daf 21 B (12 lines Dn)*

Jul 31, 2020

6:50

*32.6 Makkos Daf 21 B (12 lines Dn)**Summary*We learned in the mishna (32.3) that one is liable for plowing over kilayim (covering kilayim seeds with earth). *Rabbi Yannai:* A vote was taken in the Sanhedrin of Rabbi Yehuda Nesia (a grandson of Rebbi, his sanhedrin was called Rabboseinu, or *Chabura)* *and it was decided that: One is liable for covering kilayim. **Rabbi Yochanan:* Isn’t that stated *explicitly in our mishna? * “One who plows where kilayim is present”, which obviously means that he is covering over kilayim! *Rabbi Yannai: If I hadn’t raised the shard, would you have discovered the pearl?**Reish Lakish* to Rabbi Yochanan: If not for the praise you received from a great man, Rabbi Yannai, I would have said it’s an error - there’s no pearl at all. *There’s a different meaning to our mishna; it follows the opinion of Rabbi Akiva* that demonstrating your approval of kilayim, by allowing it to remain is considered a transgression.*Beraisa:*If one pulls out weeds where kilayim are growing, or he throws dirt over kilayim seeds, he is liable. *Rabbi Akiva explained: Even for just allowing kilayim to remain, he is liable.* We learn this from the combination of pessukim “kilayim sadcha lo”. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1036

*32.3 Makkos Daf 21 B (Top line)*

Jul 28, 2020

7:03

*32.3 Makkos Daf 21 B (Top line)**Summary**Mishna* continued:*There’s a case where a man can plow one row and be liable for eight malkos * (provided he got eight hasra’os), 1. He is plowing with *a donkey and an ox* (the Torah prohibition of kilayim) . 2. The animals are * hekdesh * (if the ox is a bechor, or the donkey is kodshei bedek habayis*, or a peter chamor) . 3. He is plowing over * kilayim bikerem * (it is a vineyard where he planted forbidden seeds and he is plowing over them) . 4. He is plowing over * kilayim * (two types of seeds are forbidden in Eretz Yisroel even without a vineyard) **. 5. On a * shemittah * year. 6. During *Yom Tov.* 7. In a cemetery, and he is *a kohen* (who must abstain from tumas meis). 8. And *a nazir.**Chananiah ben Chachinai:* 9. He is *wearing shaatnez * at the same time.*Chachamim:* Wearing shaatnez is *not related* to the work he is doing.*Chananiah ben Chachinai:* The fact that he is a * nazir has no bearing* on his work either.*Gemara:**Rav Bivi amar Rav Asi:* When the mishna (32.2) says *“he took it off and put it on again” it means even putting his hand in and out of the sleeve.**Rav Acha brei d’Rav Ikka demonstrated* sticking his hand in and out of the sleeve.*Rav Ashi:* When the mishna (32.2) says “he took it off and put it on again” it means *even if he left the garment on for the amount of time* it takes to take it off and put it on again. (Tosfos elsewhere explains that it’s not a lav she’ein bo maaseh because the liabiility results from the original maaseh.) *A separate recording with Tosfos is available* * Tosfos: It cannot be referring to bedek habayis whose kedusha may be rescinded. The Ri says that only the ox was hekdesh. ** This is in accordance with the Ri’s opinion. According to Rashi, #2 - hekdesh is split in two, one lav for the ox and one for the donkey and #4 is kilayim is passed over as it is not mentioned in the mishna. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1037

*32.2 Makkos Daf 21 A (8 lines Up)*

Jul 27, 2020

6:19

*32.2 Makkos Daf 21 A (8 lines Up)*Rav Ada bar Ahava: One should not put eifer mikleh on a wound, because it gets inside the wound and looks like a tattoo.*Summary**Rav Bivi bar Abayye* was particular not to put eifer mikleh *even on the wound of the bloodletter* [which is permanent, and obviously a bloodletting wound and not a tattoo] (they would go once a month to relieve blood pressure). *Rav Ashi: A wound is obvious.* There are no grounds to forbid placing eifer mikleh on a wound.*Mishna:**If a nazir was drinking wine all day,* there is only one liability [because malkos depends on hasra’ah and he received only one hasra’ah]. (Regarding a korban chatas, brought by a shogeig, each “yediah” [knowledge of wrong] makes one liable for another korban, but here it is a case of a meizid, and he needs a hasra’ah in order to be punished by beis din). If he was warned several times, (even though he drank nonstop), *he is liable for each hasra’ah. **If a nazir was in contact with corpses all day,* there is only one liability. If he was warned several times, he is liable for each hasra’ah. *If a nazir was cutting his hair all day,* there is only one liability. If he was warned several times, he is liable for each hasra’ah. *If somebody was wearing shaatnez all day,* there is only one liability. If he was warned several times, “Don’t wear, don’t wear” and he took it off and put it on again, he is liable for each hasra’ah. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1038

*32.1 Makkos Daf 21 A (13 lines Up)*

Jul 27, 2020

6:29

*32.1 Makkos Daf 21 A (13 lines Up)**Summary**Rav Malkia quoting Rav Ada bar Ahava:* One should not put eifer mikleh - ash from a woodfire on a wound, because it gets inside the wound and looks like a tattoo. Six statements in Shas are attributed to Rav Malkia or Rav Malkio, the gemara attempts to attribute each statement to its originator. *Rav Nachman brei D’rav Ikka:**Shpud, Shfachos and Gumos; Rav Malkio Bluris, Eifer and Gevinah; Rav Malkia**Rav Papa: If it’s a comment on a mishna or beraisa, it should be attributed to Rav Malkia.* If it’s just a halachic statement, it’s Rav Malkio. [So it seems that our statement about Eifer should actually be attributed to Rav Malkio]. The way to remember this: *Malkia sounds similar to Malkesa* - Queen. When we have a statement from a mishna, like a queen, it takes precedence over any Amora’s statement.*Rav Nachman and Rav Papa differ regarding Shfachos* . According to Rav Papa, since it’s based on a mishna, it should be attributed to Rav Malkia. [Tosfos elsewhere explains that “Shfachos” means that it should be switched with Eifer, so there are actually two differences]. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1039

*31.6 Makkos Daf 21 A (10 lines after spreads)*

Jul 24, 2020

4:03

*31.6 Makkos Daf 21 A (10 lines after spreads)*Today’s learning sponsored by*Sponsor a day's learning* (thousands of minutes!) for only $50 *click here*https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Kesoves Kaaka [writing and cutting into the skin; tatooing] is forbidden by the Torah.*Summary**Mishna:**One is liable for malkos for kesoves kaaka. *If one wrote [even with permanent ink] but did not make an incision. Or he made an incision but did not fill it with ink: He is not liable unless *he makes an incision and fills it with ink, bluestone or anything that leaves a permanent mark.**Rabbi Shimon ben Yehuda quoting Rabbi Shimon: He is only liable for writing a Name* [of an idol]. As it states “Do not tatoo yourself, I am Hashem [I and no other]”.*Gemara:**Rav Acha son of Rava to Rav Ashi:* According to Rabbi Shimon one is only liable for writing the words “I am G-d”?*Rav Ashi:* No, as *Bar Kapara* taught in a beraisa: He is only liable for writing a Name of an idol. As it states “Do not tattoo yourself, I am Hashem.” I and no other. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1040

*31.5 Makkos Daf 21 A (11 lines Dn)*

Jul 23, 2020

5:22

*31.5 Makkos Daf 21 A (11 lines Dn)**Summary*The mishna (30.3) taught that one is *only liable for shaving the beard with a razor.**Beraisa: There are two pessukim regarding shaving a beard.* “It should not be shaved” (giluach). And “It should not be destroyed” (hashchasa). The possuk about giluach alone *would have included a prohibition against cutting with a scissors* [when we say scissors it means that only the top blade cuts, and the bottom remains stationary], but a scissors cannot be included under hashchasa. The possuk about hashchasa alone *would have included a prohibition against picking with tweezers,* but tweezing cannot be included under giluach. Thus we learn that only *a shaving that destroys* falls under the prohibition. *This is possible with a razor.* [This is why a shaver must be kosher; it must have a guard with fine holes that do not allow the blade to come in contact with the skin]. *Rabbi Eliezer* taught in the mishna (30.3): He is liable *even for tweezing off his beard.**Challenge:* If he learns that both pessukim are connected; he should require both conditions [ giluach and hashchasa ]. *If the pessukim are not connected,* one would be liable even for scissors. *Why only with a tweezer ?**Resolution:* Rabbi Eliezer holds that *a tweezer can be included under giluach. * See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1041

*31.4 Makkos Daf 21 A (5 lines Dn)*

Jul 22, 2020

5:46

*31.4 Makkos Daf 21 A (5 lines Dn)*Beraisa: Seritah and gedidah seemingly have the same meaning, but one is by hand, and one is with an instrument.*Summary**A Learner learned a beraisa in the presence of Rabbi Yochanan:* One is liable for scratching himself out of grief for a death, whether he does it by hand or by instrument. One is only liable for scratching himself as a service to an idol if he does it by hand.*Challenge:* The possuk states, “The made gashes *with knives* as per their [idolatrous] custom”.*Resolution: The beraisa needs to be corrected:* “One is only liable for scratching himself as a service to an idol if he does it with an instrument”. [If the way of serving any particular idol is by scratching, then one would certainly be liable for that. This beraisa is discussing the law of an idol who has no particular custom. *Rashi]* The mishna (30.3) taught that *one is liable for removing his beard and peios. **Rav Sheishes demonstrated* the exact spots to his talmidim. *Rabbi Eliezer* taught in the mishna (30.3): If he removed the entire beard at once there is *only one malkos. **He holds there is only one lav. * But the Chachomim hold that there are five lavin. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1042

*31.3 Makkos Daf 20 B (4 lines Up)*

Jul 21, 2020

7:58

*31.3 Makkos Daf 20 B (4 lines Up)*Today's learning sponsored by*Sponsor a day's learning* (thousands of minutes!) for only $50 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTU=Beraisa: “A scratch for a soul” teaches that one is not liable if he makes a scratch while grieving for his home or his ship, only for a death.The superfluous word “A scratch” teaches that one is liable for each scratch.*Summary**Beraisa continued:**Rabbi Yosi:* “A soul” teaches that *one is liable for each death he is mourning.* If he made one scratch while grieving for five deaths, he is liable for each one.*Challenge:* But the word “A soul” teaches that *one is liable only when his grief was brought on by a death* and not for other reasons.*Resolution:* Rabbi Yosi doesn’t differentiate between “scratching” (seritah) and “gashing” (gedidah). *Regarding gedidah the possuk says openly that it is only for a death.**Shmuel: One who does seritah with a knife is liable.* (The difference between a “scratch” and a “gash” is that the former is made by hand, while the latter is made by an instrument. Shmuel is teaching that if one does any of the two actions he is liable for both lavin). *Challenge: Beraisa:* Seritah and gedidah seemingly have the same meaning, but *one is [only] by hand, and one is [only] with an instrument.**Resolution: Shmuel follows the opinion of Rabbi Yosi.* See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1043

*31.2 Makkos Daf 20 B (12 lines Up)*

Jul 20, 2020

5:05

*31.2 Makkos Daf 20 B (12 lines Up)**Summary*We learned in the mishna 30.3 that there is malkos for destroying the end of one’s beard.*Beraisa:* “The end of the beard” means *“The plume of the beard”* (see 30.3 for a discussion of where the ends of the beard are). We learned in the mishna 30.3 that there is malkos for making a scratch in one’s body as a sign of mourning.*Beraisa:* “A scratch for a soul” teaches that *one is not liable if he makes a scratch while grieving for his home or his ship,* only for a death.The superfluous word “A scratch” teaches that *one is liable for each scratch* (see 30.5 for a similar discussion regarding tearing out hair). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1044

*31.1 Makkos Daf 20 B (21 lines Up)*

Jul 19, 2020

6:22

*31.1 Makkos Daf 20 B (21 lines Up)**Summary*We learned in the mishna 30.3 that there is malkos for cutting one’s peios.*Beraisa:* “The peios of the head” means “The edges of the head”. This is someone who smooths *the area between his temples and the back of his ears* (hair doesn’t grow in both places, but hair grows in between, by removing those hairs, he has “smoothed” that area and “surrounded the crown” of his head). *A learner learned a beraisa in front of Rav Chisda: Both* the makif (the one who cuts hair) and the nikaf (the one whose hair was cut) *are liable.**Rav Chisda:* One who eats dates out of a sieve is punished with malkos?! (Dates should be eaten out of a dish. It doesn’t make sense to put them in a sieve. But still, it’s not a crime!) The barber’s client was passive, *he didn’t do anything!* This must *follow the opinion of Rabbi Yehuda* (see 24.4) that there is malkos for a passive lav. *Rava:* The beraisa refers to one who cuts his own hair. [He is liable twice because the possuk says “Sakifu” in plural; teaching that there is malkos for both the makif and the nikaf]. *Rav Ashi:* This is discussing a case where the nikaf is helping the makif. [He is not just sitting passively]. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1045

*30.6 Makkos Daf 20 B (6 lines Dn)*

Jul 17, 2020

6:54

*30.6 Makkos Daf 20 B (6 lines Dn)**Summary**Question: What qualifies as a tearing?**Rav Huna:* It must be noticeable.*Rabbi Yochanan quoting Rabbi Elazar ben Rabbi Shimon* (some say: Ben Shamua): The size of a pea.*The Tannaim discuss this subject:**Tanna Kamma:* The size of a pea.*Acherim:* It must be noticeable.*Rabbi Yehuda bar Chaviva:* There are three opinions on the matter.1. The size of a pea.2. It must be noticeable.3. Two hairs. Some substitute:4. The size of a lentil.The siman [to remember that “a lentil” is not supplanted by “a pea”, *“a lentil supplants only “two hairs”]* is the mishna: “Baheres, the size of a pea. Michya, the size of a lentil” [since these two sizes coexist in Masichta Negaim, they coexist here as well].*Beraisa:* One who cuts hair on Shabbos, is liable* even for *the small amount that fits in between the tip of the scissors.**Question: How much is that?**Rav Yehuda: Two hairs.* *[Tosfos:* This is only in accordance with Rabbi Yehuda’s opinion, see separate recording] *Challenge:* The above beraisa continues: For tearing hair, one is liable for tearing two hairs. [It seems then that the first part of the beraisa is a different amount of hair]? *Resolution:* The beraisa should read, *“And similarly* for tearing hair, one is liable for tearing two hairs.”We learned this in a * beraisa: *One who cuts the amount of hair that fits between the tips of a scissors on Shabbos is liable. *How much is that? Two hairs.**Rabbi Eliezer:* Just one hair.*The Chachamim agree to Rabbi Eliezer in a case where one plucks a single white hair* (in order to look young. Ordinarily, one hair is insignificant, but since he is accomplishing something by plucking one white hair, he is liable). *Plucking white hairs is forbidden even in the weekdays* because it is a womanly matter to be concerned with one’s appearance and the possuk forbids a man from wearing a woman’s clothing. * *Tosfos:* This is only in accordance with Rabbi Yehuda’s opinion, see separate recording. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1046

*30.5 Makkos Daf 20 A (Bottom line)*

Jul 16, 2020

4:29

*30.5 Makkos Daf 20 A (Bottom line)*If someone tears out his hair in mourning four or five times, there is a liability for each tearing.*Summary**Question: What is meant by four or five tearings?**It cannot mean* five separate acts, with *five warnings,* a possuk is not necessary for that.*It cannot mean* separate acts with *only one warning,* there is only one liability for that, as we learned in a *mishna:* If a nazir was drinking wine *all day there is only one liability, if he was warned several times, there are multiple liabilities.**Answer:* The case here is where one smeared his fingers with a depilatory salve, and placed his hand on his head, creating five bald spots. *Thus one warning suffices for five tearings.* ( *Tosfos:* This answer would not be sufficient if not for the possuk. See extra recording for full Tosfos) See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1047

*30.4 Makkos Daf 20 A (7 lines after spreads)*

Jul 15, 2020

6:36

*30.4 Makkos Daf 20 A (7 lines after spreads)**Summary**Beraisa:*It is written: “They [the kohanim] should not *tear a tearing* (yikrechu karcha) in [the hair *on] their heads”.*There is another possuk [referring to all of Yisroel]: “Do not make a tearing ( karcha ) between your eyes for *[mourning] a death”.**The repetition* in the first possuk teaches that there is a liability for *each tearing.**“Their heads”* teaches that tearing hair from *any spot on the head* is forbidden (even though the second possuk seems to be limited to only part of the head).We might think that these laws apply *only to kohanim * who were given more mitzvos, but the word karcha, teaches by gezeirah shaveh that *all laws derived from each possuk apply to the other one as well.**The second possuk * limits the prohibition to tearing hair *as an act of mourning.*Between the two pessukim we learn *three laws that apply equally to a kohen or a Yisroel.**1. There is a liability for each tearing. 2. Tearing from any spot on the head is forbidden. 3. Only tearing in mourning is forbidden.* See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1048

*30.3 Makkos Daf 20A (The Mishnah)*

Jul 14, 2020

6:30

*30.3 Makkos Daf 20A (The Mishnah)*The following mishna deals with four laws:1. Pulling out one’s hair in mourning a death2. To cut a wound in mourning a death3. Cutting off the peios (The Rambam says this is only a problem with a razor, but other poskim say that it is forbidden even with a close scissors cut)4. Shaving the beard (This everyone holds is only a problem with a razor)*Summary**Mishna:*[These are liable for malkos] *One who tears out hair* from his head in mourning.*Or he surrounds his head with baldness* (he cuts off his peios). *Or he shaves off the edges of his beard.**Or he makes a wound in himself, in his mourning.*If he made one gash for five dead people, or five gashes for one death, he gets *five sets of malkos. **For ‘surrounding the head’ there are two malkos, * one for each peiah [from the top of the ear until the hole in the ear]. *For shaving the edges of the beard there are five malkos * for five edges, two on one side [one from the hole in the ear until where the cheek juts out, and one on the side of the chin], two on the other side and one on the bottom [the tip of the chin]. *Rabbi Eliezer: If he removed the entire beard at once* there is only one malkos. One is only liable for shaving the beard with a razor.*Rabbi Eliezer:* He is liable even if he picked it, or planed it off. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1049

*30.2 Makkos Daf 20A (5 lines before spreads)*

Jul 13, 2020

6:20

*30.2 Makkos Daf 20A (5 lines before spreads)*The gemara inferred from one beraisa that according to Rabbi Yosi: One is liable for eating maaser outside of Yerushalayim, even though it had only been brought into the city in a tevel state. This is in keeping with the rule that “Potential matanos are considered separated”.However, another beraisa quoted Rabbi Yosi recording the opinion of Beis Hillel that one can still redeem maaser that had been in Yerushalayim while stillin a tevel state. This is in keeping with the rule that “Potential matanos are not considered separated”.*Summary**Rabbah: Eating maaser * outside of Yerushalayim is a Torah prohibition. *Redeeming maaser * that was once in Yerushalayim is a rabbinic prohibition.*With regard to the Torah law, we’re strict* and follow the opinion that “Potential matanos are considered separated”. With regard to the rabbinic law, we’re lenient. [The gemara’s inference from the first beraisa that “Potential matanos are considered separated”, was a way to explain the chiddush of that beraisa. Ravina now offers to explain the inference differently, thus leaving no contradiction between the beraisas] *Ravina:* The beraisa is discussing a case where *the maaser is on a long stick* (29.5) protruding outside the walls of Yerushalayim and its owner is within the walls. [That’s why there is a malkos liability, not because “Potential matanos are considered separated”.] *The question of Rav Papa (29.5) has thus been resolved* based on our inference from this beraisa. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1050

*30.1 Makkos Daf 20A (5 lines Dn)*

Jul 12, 2020

6:36

*30.1 Makkos Daf 20A (5 lines Dn)*Rabbi Yochanan: One is only liable for eating unredeemed maaser sheini if it was already brought up to Yerushalayim.This seems to be contradicted by a beraisa delineating the liabilities for one who separates terumah and then eats it in Yerushalayim (according to Rabbi Yosi). We understand that had it been eaten outside of Yerushalayim, there would be another liability - for eating maaser, even though it had not yet been brought to Yerushalayim?The gemara explains that the beraisa would only add a malkos if the food had in fact been brought into Yerushalayim first.*Summary**Challenge: What then is the beraisa teaching?* [The laws of liability for terumah themselves are very clear cut].*Resolution:* The beraisa discusses a case where produce *was brought to Yerushalayim* [and taken out (Rashi)] *in a tevel state.* [Thus when we infer that there would be liability for maaser as well when eaten outside, we are learning that] *“Potential matanos are considered separated”.* [So although it cannot be said that the maaser was brought into Yerushalayim before being eaten outside, because it was not actually maaser yet, one would still be liable].*Challenge: Rabbi Yosi disagrees* with the idea that “Potential matanos are considered separated”.*Beraisa: Rabbi Shimon ben Yehuda quoting Rabbi Yosi: Beis Shammai and Beis Hillel agree regarding unprocessed produce* that passed through Yerushalayim, that its maaser can still be redeemed.They disagree however regarding *processed tevel: **Beis Shammai:* It can no longer be redeemed [Potential matanos are considered separated].*Beis Hillel:* It can still be redeemed *[Potential matanos are not considered separated].* See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1051

39.2 - Sukkah Daf 48 B (9 lines Up)

Aug 3, 2021

11:46

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary We learned in the mishna (38.5): The basins were perforated like two thin nostrils. One hole was thicker, and one was thinner, so that the wine and water would drain at the same time. Question: It seems that the mishna is in accordance with the opinion of Rabbi Yehuda and not the Chachomim, as we learned in the mishna, “Rabbi Yehuda: All eight days 1 lug of water is poured”. But according to the Chachomim both the wine and the water were 3 lug? Response: Even according to the Chachomim, wine is thick and water is thin, and therefore wine flows more slowly than water and requires a wider opening. This is indeed logical because in a beraisa, Rabbi Yehuda uses different wording to describe the difference between the apertures (and a Tanna’s wording was always preserved as he said it). This is indeed a proof. We learned in the mishna (38.5): The western bowl was for the water, and the eastern bowl was for the wine. Beraisa: It once happened that a Tzeduki (they were a sect who sought to seize power. In those days you couldn’t disdain the Torah but they sought to discredit the sages. This Tzeduki refers to Yannai Hamelech - the Hasmonean kings would take the kehunah gedolah. The gemara is very considerate of the honor of Jews and doesn’t speak ill even of the disloyal) poured the water over his feet and the multitude pelted him with their esrogim (the rest of the story is that Yannai had gentile mercenaries waiting outside and he sent them in to massacre the crowd and the sages. Later he ended up giving the power to the Chachomim who led the nation through his wife’s reign. Those were the best 9 years in the second temple period). On that day, the corner of the mizbeach was broken off. They brought a big chunk of salt (which looks like the material the mizbeach is made from) and repaired that place where it was broken off, the mizbeach remained possul, but they did it for appearances sake - to honor the mizbeach. A mizbeach which is missing its kevesh or its karnos (a block that was mounted on the four corners) or its yesod (a step on the bottom of the mizbeach) or is lacking in squareness (that what happened here), it is possul (this is because there is repetition in the possuk regarding these things). Rabbi Yosi bar Yehuda: Also the soveiv renders the mizbeach possul if it is missing. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1052

37.3 - Sukkah Daf 46b (22 lines Up)

Jul 23, 2021

10:41

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Rabbi Yochanan: An esrog is muktzeh all day on Hoshana Rabbah, but may be handled on Shemini Atzeres. The sukkah is forbidden even on Shemini Atzeres. Reish Lakish: The esrog is permissible even on Hoshana Rabbah. Reish Lakish holds the esrog is only set aside for the duration of the mitzvah, afterwards it is permissible. Rabbi Yochanan holds that muktzeh cannot apply to part of a day, and it is muktzeh all day. Summary Rabbi Zeira: One shouldn’t give his arba minim to a child on the first day of Yom Tov [before the father was yotzei]. The reason for this is since a child can acquire but cannot give away, the father will thus be taking arba minim that belong to the child. Rabbi Zeira: One should never tell a child that he will give him something and then fail to follow through because he is training him that it’s okay to lie, as the possuk states “They trained themselves to lie”. We Learned: If one set aside seven esrogim , one for each day of Yom Tov. Rav Asi [following the girsa of the Bach]: He can eat it immediately after doing the mitzvah each day (following the opinion of Reish Lakish). Rav: Each esrog can be eaten on the day after it was used for the mitzvah (following the opinion of Rabbi Yochanan). Rav Asi holds the esrog is only set aside for the duration of the mitzvah, afterwards it is permissible. Rav holds that muktzeh cannot apply to part of a day, and it is muktzeh all day. In Chutz La’aretz: Abayye: It is forbidden on Shemini Atzeres as well because it is a safek shevi’i. Mereimar: It is permissible on Shemini Atzeres even for us in Chutz La’aretz. In Sura they followed Mereimar. Rav Shisha brei d’Rav Idi followed Abayye. The halacha follows Abayye. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1053

37.5 - Sukkah Daf 47 A (16 lines Dn)

Jul 26, 2021

7:36

Today’s learning is sponsored In Memory of Reb Yekusiel Yehuda ben Tzvi A”H Whose short life influenced thousands Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Rabbi Yochanan: The shehechyanu blessing is recited on the last day of Sukkos [Shemini Atzeres, because it’s considered a new Yom Tov] but not on the last day of Pesach. Rabbi Levi bar Chama some say Rabbi Chama bar Chanina: You can know that this is so because Shemini Atzeres is different from the rest of Sukkos in three ways: Sukkah, Lulav and Nisuch Hamayim. These mitzvos are not done on Shemini Atzeres. And according to Rabbi Yehuda that a lug was poured on all days (according to the Tanna Kamma 3 lug were poured on the first seven days only) including Shemini Atzeres, it is different in two ways. Challenge: If so, a shehechyanu should be recited on Shvi’i Shel Pesach too, since it is different in the matter of Matzah, as we learned “On the first night there is an obligation to eat matzah even if one is not hungry, for the rest of Yom Tov there’s no obligation”. Resolution: What’s the comparison? Shvi’i Shel Pesach is only different from the beginning of Yom Tov at night but its day is not different from the preceding days. Shemini Atzeres is different from all days of Sukkos. (The following Amoraim are not arguing, they’re all adding). Ravina: Shemini Atzeres is different from the day before, Shvi’i Shel Pesach is only different from the beginning of Yom Tov. Rav Papa: On Shemini Atzeres only a single Par is brought as opposed to the prior days where multiple Parim are brought. Rav Nachman bar Yitzchok: With regard to Shemini Atzeres the possuk begins “On the eighth day”, but with regard to all other days the possuk begins “ And on the day” Rav Ashi: With regard to Shemini Atzeres the possuk says “According to its procedure”, but with regard to the seventh day the possuk says “According to their procedure”, to sum up all the prior days. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1054

37.6 - Sukkah Daf 47 A (8 lines Up)

Jul 28, 2021

8:06

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Rabbi Yochanan: The shehechyanu blessing is recited on Shemini Atzeres. Summary A Proof: “The Parim Eilim and Kvasim all constitute sets, if one of them is missing the entire category of Korban cannot be brought. Rabbi Yehuda: The Parim do not constitute a set since their number is not constant and diminishes each day. They said to him: The Eilim and Kvasim also diminish on Shemini Atzeres! Rabbi Yehuda: Shemini is a separate Yom Tov. Just as the seven days of Sukkos require Korban [according to a certain order], Shir [the shir on sukkos discussed helping the poor], Bracha [it seems it requires a shehechyanu], and Linah [anyone who brings a korban must sleep over in Yerushalayim that night], so too, Shemini Atzeres requires Korban, Shir, Bracha and Linah” So it seems that Shemini Atzeres requires a Shehechyanu. Response: No, it is referring to Birkas Hamazon and Tefillah. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1055

38.1 - Sukkah Daf 47 B (Top line)

Jul 28, 2021

13:29

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Rabbi Yochanan: The shehechyanu blessing is recited on Shemini Atzeres. A proof was attempted from the beraisa “Rabbi Yehuda: Shemini Atzeres requires Korban, Shir, Bracha and Linah”. It would seem that “Bracha” means Shehechyanu. The gemara rejects this and says instead that it is referring to Birkas Hamazon and Tefillah. Summary It would seem so: Because if it means shehechyanu, how do you explain the beginning of the beraisa “All seven days of Sukkos require Bracha”, only the first day requires a shehechyanu? Response: It could mean that if someone missed the shehechyanu, he can make up for it all week. Challenge: But the shehechyanu has to be made as part of kiddush, which is only possible on the first night? Suggestion: Perhaps this is a proof to Rabbi Nachman. Rabbi Nachman: The shehechyanu blessing can be recited even on the street [without wine]. Response: It is not necessarily a proof, perhaps the Chachomim of the beraisa are discussing a case where he has wine. Challenge: Does Rabbi Yehuda hold that Shemini requires Linah? Beraisa: Rabbi Yehuda: Pesach Sheini does not require Linah because it states “In the morning [after Linah] you shall return to your homes, for six days you shall eat Matzoh” so we see that only what requires six days requires Linah. So it seems that in addition to excluding Pesach Sheini, he excludes Shemini Atzeres as well (it would seem to exclude Shavuos as well). Resolution: It excludes only Pesach Sheini. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1056

38.3 - Sukkah Daf 47 B (4 lines Up)

Jul 28, 2021

9:06

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Question: What is the bottom line in the discussion of shehechyanu on Shemini Atzeres. Is it recited or not? Rav Nachman: It is recited. Rav Sheshes: It is not recited. The Halacha: It is recited. A beraisa supporting Rav Nachman: Shemini Atzeres is its own Yom Tov with regard to the halachos alluded to by the acronym Pazer Keshev: It has its own Payes (Sukkos has many korbanos and it follows a certain order, but Shemini Atzeres only has one Korban), Zman (The bracha of shehechyanu), it is its own Regel (With regard to: either the mitzvah of Sukkah, which is no longer practiced. Or, mentioning it by name in Tefillah and Brachos), it is unique in Korban, it is unique in Shirah (37.6) and it is unique in Bracha (With regard to: mentioning it by name in Tefillah and Brachos. Or, the bracha upon the Melech). Mishna: All eight days of Sukkos are equally obligated in Hallel (Hallel in the gemara never refers to half hallel, which is only a minhag discovered by Rav in part of Bavel) and Simcha (to partake in meat of the Shlamim). One is obligated in Hallel, Simcha and Kavod of the last day, just like all the previous days. Gemara: Question: What is the source for the law of Simcha on Shemini Atzeres? Beraisa: “[You shall rejoice for seven days] and you shall only be joyful” - This [repetition] teaches that the night of Shemini Atzeres (which follows Yom Tov immediately, it surely includes the day of Shemini Atzeres as well) is included in the obligation of Simcha. Perhaps it comes to include the first night of Yom Tov (that one must bring a shlamim on erev Yom Tov so as to have meat on the first night of Yom Tov)? But the possuk precludes that by the word “only”. Why should we omit the first night but include the last night? We omit the first night because it would mean bringing a korban before Yom Tov but we include the last night because it is preceded by Yom Tov. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1057

38.4 - Sukkah Daf 48 A (Middle)

Jul 29, 2021

9:54

38.4 - Sukkah Daf 48 A (Middle) Today’s learning is sponsored In Memory of Reb Yitzchok Shalom ben Reb Shaul Rosenblum A”H Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Mishna: When one is done eating in the sukkah on the seventh day, he shouldn’t dismantle his sukkah. From mincha time on, he should bring his things down (the sukkah was always on the roof) in honor of the Yom Tov of Shemini Atzeres. Gemara: Question: What if he doesn’t have anything to bring down? Challenge: How did he eat there for seven days if he doesn’t have anything there? Resolution: The question was: What if he doesn’t have a home to bring things into [and staying in the sukkah in Eretz Yisroel may be a problem of Bal Tosif]? Rabbi Chiya bar Ashi: He can break open 4x4 tefachim of schach*. Rabbi Yehoshua ben Levi: He can light a lamp there. These two opinions are in agreement with each other, only that Rabbi Yehoshua ben Levi is in Eretz Yisroel where the sukkah is no longer needed and Rabbi Chiya bar Ashi is in Bavel. Challenge: A lamp in the sukkah signifies that one no longer cares for the sukkah in a small sukkah, but in a large sukkah where one is not afraid that it will burn down, one can bring in a lamp even on Yom Tov? Resolution: In a large sukkah he can bring the pots and pans into the sukkah as taught by Rava (24.1): Drinking vessels may remain in the sukkah but eating vessels should remain outside of the sukkah. * Rashash: Although airspace of 3 tefachim invalidates the sukkah, here this person might cover the hole with something, thus the hole must be 4 tefachim. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1058

38.5 - Sukkah Daf 48 A (7 lines Up)

Jul 29, 2021

8:50

Today’s learning is sponsored In Memory of Reb Yekusiel Yehuda ben Tzvi A”H Whose short life influenced thousands Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Mishna: The mitzvah of Nisuch Hamayim was as follows: They would fill a gold pitcher with 3 lug of water from the Shiloach. When they arrived at Shaar Hamayim they would blast tekiah, teruah, tekiah (a sign of simcha). The kohen would ascend the kevesh and turn to his left (usually they would only turn right) where there were two silver basins set into the top of the mizbeach. Rabbi Yehuda: Actually they were made of lime but blackened by the wine. The basins were perforated like two thin nostrils (According to Rashi they flowed from the basins onto the mizbeach where the “nostrils” were. According to Tosfos the “nostrils” were inside the basins). One hole was thicker, and one was thinner, so that the wine [of Nisuch Hayayin] and water would drain at the same time. The western bowl was for the water, and the eastern bowl was for the wine. If the water was poured into the wine basin, or vice versa, it is okay. Rabbi Yehuda: All eight days (the Tanna Kamma only discusses the seven days of sukkos) 1 lug is poured. They would tell the kohen who was pouring “pick up your hand” so that they can see him pouring. [This is because some kohanim would show disdain to the mitzvah by pouring the water over their feet]. It once happened that someone [this refers to Yannai, the Hasmonean/Saducee king who instigated a massacre at that time] poured the water over his feet and the multitude pelted him with their esrogim. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1059

38.6 - Sukkah Daf 48 B (8 lines Dn)

Jul 30, 2021

8:13

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Mishna Continued: The same procedure was followed on Shabbos, only, they would fill a golden keg that was not consecrated, and place it in the Lishka. They would draw water from there on Shabbos. If the water spilled, or if it was exposed overnight, (In Ereyz Yisroel and Bavel there was a concern that a reptile may have deposited venom in the water and it wasn’t used if it had been left out overnight), they would use water from the Kiyor, since exposed wine or water is unfit for the mizbeach. Gemara: Question: What is the source for these matters? Rav Eina: As the verse states “With joy [Sasson] you shall draw water”. There were two minim [this generally means Christians], one named Sasson and one named Simcha. Sasson said to Simcha: I am superior to you, as it is written: “They shall obtain Sasson and Simcha”. Sasson is mentioned first. [The ridiculous logic here is paralleled whenever the New Testament writers seek to bring proofs from the Scripture]. Simcha said to Sasson, On the contrary, I am superior to you, as it is written: “There was Simcha and Sasson for the Jews”. Sasson said to Simcha: One day they will dismiss you and render you a messenger boy, as it is written: “For you shall go out with Simcha”. Simcha said to Sasson: One day they will dismiss you and draw water with you, as it is written: “With Sasson you shall draw water.” Sasson to Rabbi Abahu: You are all destined to draw water for me in the World to Come, as it is written: “With Sasson you shall draw water.” Rabbi Abahu: If it had been written: “For Sasson”, it would have been as you say [Rabbi Abahu here is following the principle of ‘answer a fool with his foolishness’]; now that it is written: “With Sasson”, it means that we will make a leather flask from your skin, and we will draw water with it. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1060

39.1 - Sukkah Daf 48 B (15 lines Up)

Aug 2, 2021

9:32

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary We learned in the mishna (38.5): The kohen would ascend the kevesh and turn to his left. Beraisa: The procedure was always to come up on the right side and continually turn to the right before finally coming down on the left side with three exceptions: Nisuch Hamayim, Nisuch Hayayin and Olas Ha’of when there were too many on the eastern side of the mizbeach. [An exception was made for Nisuch so that the wine wasn’t ruined by the smoke on the mizbeach. And for the Olas Ha’of for fear it wouldn’t survive the trip around the perimeter of the mizbeach]. We learned in the mishna (38.5): Rabbi Yehuda: The basins were made of lime but blackened by the wine. Question: Why was the water basin blackened by wine? Response: Since we learned in the mishna that the wine may occasionally be poured into the water basin. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1061

37.2 - Sukkah Daf 46 B (18 lines Dn)

Jul 23, 2021

8:37

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1062

39.4 - Sukkah Daf 49 B (4 lines Dn)

Aug 9, 2021

9:44

Today’s learning is sponsored In honor of Ami and Suri Morgenstern MAZEL TOV!! Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= According to Chachomim, the holes in the mizbeach were hewed out from the time of Creation. According to Rabbi Elazar bar Tzadok they just led to beneath the mizbeach and were taken out to be burned every seventy years. Summary Question: In accordance with whose opinion is this mishna ? There is me’ilah for the wine before it is poured. However, once they went down into the shittin, there is no me’ilah. It seems to be in accordance with the opinion of Rabbi Elazar bar Tzadok, that the wine did not descend to the depths. According to the Chachomim the wine already descended to the depths? [So it seems that we have a mishna in accordance with a minority opinion]. Response: It can be according to the opinion of the Chachomim as well. It could be referring to a case where some of the wine was caught by someone before it fell to the depths. Ikka D’omri [a different version]: Question: Perhaps the mishna is in accordance with the opinion of the Chachomim and not Rabbi Elazar bar Tzadok. According to Rabbi Elazar, there should still be me’ilah until the wine is burned at the end of seventy years. Response: It can be according to the opinion of the Rabbi Elazar as well, however the main mitzvah is Nisuch Hayayin, since the mitzvah was accomplished, there is no more me’ilah. Reish Lakish: When the wine was poured, they plugged up the shittin so that the basins looked full of wine were visible, as the possuk states: “Pour a wine offering of good drink [ sheichar ] for Hashem”. Question: From where do we see that the good drink must accumulate? Rav Papa: Sheichar is an expression of drinking, of satiation, of intoxication. In order to underscore all three aspects, we must be able to see the wine. Rav Papa: We hear from this that when a person is satiated from drinking wine, it is from his throat that he is satiated. The sensation of having a lot of wine in his throat is what satisfies him. Rava: Therefore, a young Torah scholar, who does not have much wine, should swallow his wine in a big gulp. Rava himself, when drinking a kos shel bracha, would swallow a large gulp in honor of the mitzvah. A Derasha by Rava: The possuk states: “How beautiful are your feet in shoes, you daughter of that princely man” [Nadiv means a princely man of generous spirit; who volunteers]. It means: How beautiful are the feet of Yisroel at the time when they go up to Yerushalayim for Yom Tov. [They achieved their noble spirit of forsaking their homesteads three times a year, because they are descended from that generous man]. “That princely man” refers to Avraham, who was called prince, as it is stated: “The generous ones of the nations [the twelve tribes] are gathered together, they’re the people of Elokei Avraham”. Why are the Jewish people associated specifically with Avraham, and not Yitzchok and Yaakov? Because he was first of the geirim [he left his father’s house to wander after Hashem and that spirit is still in his children]. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1063

39.5 - Sukkah Daf 49 B (18 lines Dn)

Aug 11, 2021

10:54

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1064

40.4 - Sukkah Daf 50 B (14 lines Up)

Aug 11, 2021

9:59

Rav Miller: “This so geshmak, we could sit here in the air conditioned room studying for the next two hundred years!” Today’s learning is sponsored In honor of Rabbi Yoshi Wolhendler Shlita Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Rav Yosef: Rabbi Yosi bar Yehuda holds that the primary component of Shira is the musical instruments, so they’re considered Avodah which overrides Shabbos. Beraisa: Vessels of avodah that are made of wood; Rabbi Yehuda Hanasi deems them unfit and Rabbi Yosi bar Yehuda deems them fit. Rav Yosef: It seems that Rabbi Yosi bar Yehuda who deems the wooden vessel fit learns from Moshe’s flute. This is because he holds that musical instruments are vessels of avodah since they are necessary for shira. And Rabbi Yehuda Hanasi who deems the wooden vessel unfit holds that the primary shira is singing with the mouth, and the wooden flute was not an instrument of avodah. Response: That is not a proof. We could say that everyone agrees that shira is singing accompanied by musical instruments. Here, the question is whether we can learn “the possible from the impossible”. Summary Response 2: We can say that everyone agrees that the primary component of shira is singing with the mouth , or that we do not “learn the possible from the impossible”. But we learn a law from the golden Menorah. Here, the question is which method we use to learn this law. There is a system of Klal uPrat uKlal. When there’s a general statement followed by a specific detail, then this detail defines the entire general statement; that’s Klal uPrat. When this detail is followed by another general statement, it includes more but is still limited to what is similar to the detail. For instance: “Make a utensil (Klal) out of gold (Prat); a carved work (Klal)”, this teaches that it must be made out of metal, similar to gold. The other system is Ribui, Miut v’Ribui. According to this system, a Miut does not define the general statement, rather it accomplishes what a Klal uPrat uKlal accomplishes. An additional Ribui includes everything originally included by the general statement. The Miut only comes to exclude one thing. In the case of the Menorah: “Make a utensil (Ribui - out of any material) out of gold (Miut - any metal, similar to gold); a carved work (Ribui - make it out of anything but the cheapest material; clay)” Rabbi Yehuda Hanasi follows the system of Klal uPrat uKlal, so he deems wood unfit for the sacred vessels, and Rabbi Yosi bar Yehuda follows the system of Ribui Miut v’Ribui, according to which only clay vessels are unfit. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1065

39.6 - Sukkah Daf 49 B (11 lines Up)

Aug 11, 2021

10:47

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1066

40.1 - Sukkah Daf 50 A (2 lines Dn)

Aug 12, 2021

8:54

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1067

40.2 - Sukkah Daf 50 A (3 lines Up)

Aug 23, 2021

7:57

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Mishna: The Chalil [a fife; a musical instrument] is played for five or six days of Yom Tov (up til here is the original mishna which was very brief. Here the mishna adds an explanation). This is the Chalil of Beis Hashoeiva, which overrides neither Shabbos nor Yom Tov*. Gemara: We Learned: Rav Yehuda and Rav Eina disagreed: One of them teaches that the celebration was called the Celebration of Shoeiva [Drawing]** and one of them teaches that it was called the Chashuva [Significant] Celebration [since it was taught orally, this difference came up]. Mar Zutra: The one who taught Shoeiva is not in error, and the one who taught Chashuva is not in error (although only one is correct, there is justification for each version). Justification for Shoeiva: The possuk “[Ush’avtem] And you shall draw water with joy from the wells of salvation”. Justification for Chashuva: As Rav Nachman said: It is a significant mitzvah [chashuva] which originates from the six days of Creation (39.3). * Tosfos: Playing an instrument is only D’rabbanan which is generally overridden in the Mikdash. But here it is not a necessary part of the Avodah, only a display of excessive simcha. * *Tosfos: The Yerushalmi adds that they also drew Ruach Hakodesh from the simcha there. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1068

40.3 - Sukkah Daf 50 B (7 lines Dn)

Aug 23, 2021

8:03

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Beraisa: Rabbi Yosi bar Yehuda: The flute overrides Shabbos. Chachomim: It does not override even a yom tov. Rav Yosef: The dispute is with regard to the shir that accompanied the daily korban [at the time that they would pour wine all year and water on Sukkos]. Rabbi Yosi bar Yehuda holds that the primary component of Shira is the musical instruments, and so they’re considered Avodah which overrides Shabbos. The Chachomim hold that the primary component of Shira is singing with the mouth, and consequently the instruments are mere accessories which do not override Shabbos. With regard to the flute of Beis Hashoeiva, everyone agrees that it is not an avodah and does not override Shabbos. [Later the gemara refutes this, but this is the shittah of Rav Yosef]. Rav Yosef: I have proof to this from the following beraisa: Vessels of avodah that are made of wood; Rabbi Yehuda Hanasi deems them unfit and Rabbi Yosi bar Yehuda deems them fit. It seems that Rabbi Yosi bar Yehuda who deems the wooden vessel fit learns from Moshe’s flute [they had an ancient relic in the Beis Hamikdash, a flute used by Moshe which was made of wood]. This is because he holds that musical instruments are vessels of avodah since they are necessary for shira. And Rabbi Yehuda Hanasi who deems the wooden vessel unfit holds that the primary shira is singing with the mouth, and the wooden flute was not an instrument of avodah. Response: That is not a proof. We could say that everyone agrees that shira is singing accompanied by musical instruments. Here, the question is whether we can learn “the possible from the impossible”. It was ‘impossible’ to make this flute of other materials [once a king coated this flute with gold and it no longer had the same sound, so they were forced to remove the coating]. Rabbi Yosi bar Yehuda says that the same law applies where it is ‘possible’ to use different materials, wood is still fit for the Mikdash vessels. Rabbi Yehuda Hanasi holds that what was done in a case where it is ‘impossible’ is not a proof for and in other situations wooden vessels are unfit. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1069

40.4 - Sukkah Daf 50 B (14 lines Up)

Aug 24, 2021

9:56

Rav Miller: “This so geshmak, we could sit here in the air conditioned room studying for the next two hundred years!” Today’s learning is sponsored In honor of Rabbi Yoshi Wolhendler Shlita Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Rav Yosef: Rabbi Yosi bar Yehuda holds that the primary component of Shira is the musical instruments, so they’re considered Avodah which overrides Shabbos. Beraisa: Vessels of avodah that are made of wood; Rabbi Yehuda Hanasi deems them unfit and Rabbi Yosi bar Yehuda deems them fit. Rav Yosef: It seems that Rabbi Yosi bar Yehuda who deems the wooden vessel fit learns from Moshe’s flute. This is because he holds that musical instruments are vessels of avodah since they are necessary for shira. And Rabbi Yehuda Hanasi who deems the wooden vessel unfit holds that the primary shira is singing with the mouth, and the wooden flute was not an instrument of avodah. Response: That is not a proof. We could say that everyone agrees that shira is singing accompanied by musical instruments. Here, the question is whether we can learn “the possible from the impossible”. Summary Response 2: We can say that everyone agrees that the primary component of shira is singing with the mouth, or that we do not “learn the possible from the impossible”. But we learn a law from the golden Menorah. Here, the question is which method we use to learn this law. There is a system of Klal uPrat uKlal. When there’s a general statement followed by a specific detail, then this detail defines the entire general statement; that’s Klal uPrat. When this detail is followed by another general statement, it includes more but is still limited to what is similar to the detail. For instance: “Make a utensil (Klal) out of gold (Prat); a carved work (Klal)”, this teaches that it must be made out of metal, similar to gold. The other system is Ribui, Miut v’Ribui. According to this system, a Miut does not define the general statement, rather it accomplishes what a Klal uPrat uKlal accomplishes. An additional Ribui includes everything originally included by the general statement. The Miut only comes to exclude one thing. In the case of the Menorah: “Make a utensil (Ribui - out of any material) out of gold (Miut - any metal, similar to gold); a carved work (Ribui - make it out of anything but the cheapest material; clay)” Rabbi Yehuda Hanasi follows the system of Klal uPrat uKlal, so he deems wood unfit for the sacred vessels, and Rabbi Yosi bar Yehuda follows the system of Ribui Miut v’Ribui, according to which only clay vessels are unfit. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1070

35.5 - Sukkah Daf 44 B (9 lines Up)

Jul 7, 2021

9:31

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Ayvo from Rabbi Elazar bar Tzadok: One shouldn’t travel more than 3 parsa’os on an erev Shabbos [a man can travel 10 parsa’os in a day, so he’s saying that one should arrive at his destination while there is still two thirds of the day ahead. Otherwise there wouldn’t be time to prepare food for him and it may lead to desecrating the Shabbos, or there won’t be enough food to go around and it will lead to fighting]. Rav Kahana: This is only true when he is travelling to his home [where he expects to be served meals], but if he’s going to stay at a hostel, he is relying on the provisions he brings along himself. Ikka D’omri: Rav Kahana: This is even true when he is travelling to his home [where he will surely have something, and surely if he’s going to stay at a hostel where there won’t be food at all]. Rav Kahana: It happened to me once, that I came home late and I didn’t even find a bit of fish hash. We learned in the mishna (34.1): “If the first day of Yom Tov was on Shabbos, everyone carried their lulav to Har Habayis before Shabbos and the shamashim laid them out”. A learner recited a beraisa in the presence of Rav Nachman: They would be laid out on the roof of the stands. Rabbi Nachman: Why would they be placed on the roof? They’re not being dried? You must have confused a beis for a gimmel, you should say on the stands [gav instead of gag]. Rechava quoting Rav Yehuda: The Har Habayis had a double stoa surrounding it. There were two concentric circles of balconies where people could sit [this is where the lulavim were placed] This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1071

34.1 - Sukkah Daf 42 B (Mishnah)

Jun 21, 2021

11:20

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Mishna: The mitzvos of lulav and aravah may be fulfilled for six or seven days. Hallel and simcha [eating shlamim from the table of Hakodosh Boruch Hu] are obligatory on all eight days [Tosfos: While it is not always possible to eat shlamim meat on all eight days, it is possible to fulfill the mitzvah of simcha with fine wine or by another method Click here to listen to the shiur with Tosfos]. https://drive.google.com/file/d/1myTrYrVn00U6X7NM4Gpjs-q468SVhyiV/view?usp=sharing The mitzvos of sukkah and nisuch hamayim are obligatory for seven days. The flute [the music at the simchas beis hashoeiva] may be fulfilled for five or six days [since it is not done on Yom Tov or on Shabbos]. Lulav is seven days if the first day is Shabbos, on other days the lulav was not taken on Shabbos. Aravah is seven days if the last day is Shabbos, on other days the aravah was not taken on Shabbos. If the first day of Yom Tov was on Shabbos, everyone carried their lulav to Har Habayis before Shabbos and the shamashim laid them all out on a platform. The older people placed theirs in a room. The people were taught to say “Anybody who will get my lulav, let him keep it as a gift from me”. The next day they would come early and the shamashim would throw the lulavim towards them and they would scramble to grab a lulav [this was a good procedure for a long time] but sometimes they hit each other [in the end], when Beis Din saw that this causes a sakanah , they instituted for everyone to fulfill the mitzvah in their own homes. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1072

34.2 - Sukkah Daf 42 B (3 lines Up)

Jun 23, 2021

8:11

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary The mishna delineated the procedure of lulav when Yom Tov falls on Shabbos Gemara: Challenge: Why can’t the mitzvah be done on Shabbos? It’s only a Rabbinic issue of muktzeh! Rabbah: We are concerned someone might have a question about the mitzvah and he will carry it 4 amos* to a learned person on Shabbos. This is also the reason for Shofar [not being blown when Rosh Hashanah is on Shabbos] And this is also the reason for Megillah [not being read when Purim falls on Shabbos]. Challenge: Then the lulav shouldn’t be taken even when it’s the first day which falls on Shabbos? Resolution: The Chachomim specifically instituted that on Shabbos the lulav should be taken at home. Challenge: But what of all the years until this was instituted? Resolution: Since the Torah-obligation on the first day is universal [even outside of the Beis Hamikdash], the Chachomim did not interfere with the observance of the mitzvah on Shabbos. But on the other days where there is no obligation outside of the Beis Hamikdash; the Chachomim abolished this mitzvah in deference to Shabbos. Challenge: Then the lulav should always be taken on the first day even nowadays [when we no longer have the Beis Hamikdash]? Resolution: We don’t know for sure when the first day of Yom Tov is**. Challenge: Then why don’t they take the lulav in Eretz Yisroel on the first day? Resolution: They do [we’ll see soon that it’s not so]. A proof: We learn in one mishna (34.1): If the first day of Yom Tov was on Shabbos, everyone carried their lulav to Har Habayis. Yet we learn in a beraisa: If the first day of Yom Tov was on Shabbos, everyone carried their lulav to the Beis Haknesses. We must say that the mishna is discussing the practice during the times of the Beis Hamikdash, and the beraisa is discussing the practice after the Destruction*. Click on the link to listen to the shiur with Tosfos: https://drive.google.com/file/d/1wmhKQbzyIpdE zHuhlqH0lUJZjkIeRAj/view?usp=sharing * The gemara should have said that he will come to “carry it out” from one domain to another. Rashi offers two explanations: 1. It may not be in a biblical “domain” but in a karmelis. 2. If he picked it up without the intent to carry it out, he is not considered liable for carrying it out. Tosfos prefers the first explanation, since one would not be liable for carrying something 4 amos either, if he picked it up without that intention. Tosfos offers another explanation, because people tend to be more cognizant of carrying from one domain to another and a gezeirah is not necessary. * *Tosfos: Actually we do know because we have a calendar, but we act like we don’t know. * Tosfos: This conclusion does not remain, actually the mitzvah is not done in Eretz Yisroel either, the gemara soon explains that the beraisa here is referring to the rest of Eretz Yisroel during the times of the beis hamikdash. But Shofar is different in that even in the times of the beis hamikdash it was only blown there but not in the rest of Eretz Yisroel. The difference is that Shofar is not only a matter of muktzeh but also a matter of specialized skill. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1073

34.3 - Sukkah Daf 43 A (15 lines Dn)

Jun 23, 2021

10:28

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Taking the lulav on the first day is a Torah obligation even outside of the Beis Hamikdash. Summary Question: Where do we find a Torah obligation on the first day? Response: From the following beraisa: “Ulekachtem” is plural, it means everyone must take the 4 minim (not just the king or kohen gadol). “Lachem” means it must be your own. This the source for the law that one cannot fulfill his obligation with his fellowman’s lulav (33.2). “Bayom” - it must be taken even on Shabbos. “Harishon” - it must be taken on the first day even outside of the Beis Hamikdash (the possuk says that it should be taken on the first day, but also that we should rejoice for seven days. It is now explained that seven day is the mitzvah in the Beis Hamikdash, while for the rest of the world, the mitzvah is only on the first day). “Ha-rishon” - only the first day supersedes Shabbos. Challenge: Why do we need a possuk to permit lulav on Shabbos? It’s only a Rabbinic issue of muktzeh (33.5)! Rava: This beraisa permits machshirim [preparations] on Shabbos, following the Tanna of this beraisa: Lulav and its machshirim supersede the Shabbos according to Rabbi Eliezer [who famously permits chopping wood to kindle a fire to fashion iron into a knife for the mitzvah of milah]. Question: Rabbi Eliezer derives this law from the word “Bayom”, what do the Chachomim learn from this? Response: They learn from it that the lulav is taken only during the day and not at night. Question: How does Rabbi Eliezer know this? Response: From the possuk “seven days” - it means day and not night. The Chachomim counter that “seven days” can also mean night, as in the mitzvah of sukkah. Question: How do we know that the mitzvah of sukkah applies to both daytime and nighttime? Beraisa: “Sit in the sukkah seven days”, it means even nights. Perhaps it means only days? After all, we see that by lulav it only means days. On the other hand [the word ‘klach’ is like lech lecha], the same expression is also used for the Milu’im, which included nights. We are inclined to learn the law of sukkah - a mitzvah which extends throughout the day - from milu’im - which extends throughout the day, rather than from lulav, whose mitzvah can be fulfilled in a moment. On the other hand, sukkah is more similar to lulav which is a mitzvah for all generations, as opposed to Milu’im which was a one time thing. For this reason there’s a gezeirah shaveh: The word ‘teishvu’ is used regarding both sukkah and milu’im to teach that the mitzvah of sukkah is both daytime and nighttime. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1074

34.4 - Sukkah Daf 43 B (3 lines Dn)

Jul 4, 2021

9:36

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= We learned in the mishna (34.1) that the mitzvah of Aravah supersedes the Shabbos in the Beis Hamikdash only on the seventh day of Sukkos. The mitzvah of lulav supersedes the Shabbos only on the first day of Sukkos. Summary Question: Why does the aravah supersede Shabbos on the seventh day? Rabbi Yochanan: To let everyone know that it is a Torah law [this is referring to the aravah taken in the beis hamikdash, not to the aravos we take on Hoshana Rabbah which is a minhag nevi’im]. Challenge: Then lulav [which is a Torah law too] should also supersede the Shabbos? Resolution: Indeed, but there is the gezeirah of Rabbah (34.2). Challenge: Why doesn’t Rabbah’s gezeirah apply to Aravah? Resolution: The Aravah is done by the emissaries of Beis Din, while the lulav is done by the common folk.* Challenge: Why doesn’t the aravah supersede Shabbos on all seven days to show that it’s a Torah law? Resolution: People would say that lulav is not important. Challenge: So let the aravah supersede Shabbos only on the first day; like lulav? Resolution: It wouldn’t demonstrate anything about aravah specifically; people would think that it is only done because lulav is also done on the first day. Challenge: Why specifically the seventh day, why not any of the other days? Resolution: Since it couldn’t be done on the first day, it was set for the seventh day [the first and last days are easy to remember, another day would be confusing]. Challenge: Why isn’t it done on Shabbos nowadays? (By emissaries of Beis Din. Rashi.) Resolution: We don’t know which day is the seventh (34.2). Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/14BFteFo7lfEWbOLkCQBWC8t7w dRxnkK/view?usp=sharing * Rashi adds that besides for the bringing, which is by special emissary, the mitzvah of surrounding the mizbeach is done by the Kohanim. Tosfos: This is necessary to be pointed out, as the gemara continues, that lulav is done by the common folk. Otherwise the lulavim could also be brought by special emissaries before Shabbos. There is a difficulty however with the gemara’s question later “the aravah should be done nowadays on Shabbos too”, Rashi deals with this question. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1075

34.5 - Sukkah Daf 43 B (14 lines Dn)

Jul 4, 2021

7:57

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= The aravah is not taken on Shabbos nowadays because we aren’t certain which day is the seventh. Summary Challenge: Let it be taken in Eretz Yisroel where they do know? When Bar Hedya came from Eretz Yisroel: It never happens that the seventh day falls on Shabbos. When Ravin and all those who came [from the yeshivos in Eretz Yisroel to convey information to the yeshivos in Bavel] came from Eretz Yisroel: It can happen, but the mitzvah is not done. The challenge thus stands. Rav Yosef: Who says the mitzvah is to surround the mizbeach holding aravos? Perhaps the mitzvah is to surround the mizbeach with aravos [and since there is no mizbeach nowadays it is not possible to make a zecher to this mitzvah]. Abayye to Rav Yosef: The mishna (34.1) lumps lulav and aravah together, so the mitzvos are probably done in the same manner. Response: Not necessarily. Abayye to Rav Yosef: “Every day the mizbeach is surrounded by the kohanim once. On the seventh day it is surrounded seven times”. It seems that a procession holding aravos in their hands would surround the mizbeach. Response: No. They would hold lulavim. Challenge: But Rav Nachman quoted Rabbah bar Avuha: It was with the aravah. Rav Yosef: He says it was the aravah, but I’m telling you it was the lulav [I’m an amora too]. We Learned: Rabbi Elazar: With the lulav. Rav Shmuel bar Nosson quoting Rabbi Chanina: With the aravah. And so taught Rav Nachman quoting Rabbah bar Avuha: With the aravah. Rava to Rav Yitzchok son of Rabbah bar bar Chana: Ben Torah! Come and let me tell you of the wonderful things I heard from your father [Rabbah bar bar Chana]. He explained the mishna which says “Every day the mizbeach is surrounded by the kohanim once. On the seventh day it is surrounded seven times”. So your father quoted from Rabbi Elazar: With the lulav. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1076

34.6 - Sukkah Daf 43 B (12 lines Up)

Jul 5, 2021

9:14

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= The aravah is not taken on Shabbos nowadays because we aren’t certain which day is the seventh. Challenge: Let it be taken in Eretz Yisroel where they do know? Rav Yosef: Who says the mitzvah is to surround the mizbeach holding aravos? Perhaps the mitzvah is to surround the mizbeach with aravos [and since there is no mizbeach nowadays it is not possible to make a zecher to this mitzvah]. The beraisa that seems like they circled the mizbeach means that they circled it with lulavim. Summary Abayye to Rav Yosef: “The lulav overrides Shabbos at the beginning of Yom Tov and the aravah at the end of Yom Tov. It once happened that the seventh day fell on Shabbos; on Friday they brought big aravah branches to the Beis Hamikdash. The Baytusin [dissidents who did not approve of the mitzvah of aravah which is not written explicitly in the Torah] hid the branches under stones. On Shabbos the common folk noticed and brought them out from under the stones [they were amei ha’aretz who weren’t careful with muktzah but were loyal to the sages]. Then the kohanim took them and set them up around the mizbeach. The Baytusin did this because they didn’t agree that aravah overrides Shabbos. So we see that the mitzvah was to handle the aravos on Shabbos, otherwise the Baytusin would not have opposed it. So the Challenge stands: Let them do the mitzvah of aravah nowadays in Eretz Yisroel when the seventh day falls on Shabbos. Resolution: Since we don’t do the mitzvah here, they don’t do it either to be in unison with us. Challenge: But regarding lulav we did say (34.2) that in Eretz Yisroel it overrides Shabbos on the first day but not elsewhere? Resolution: Actually the lulav doesn’t either override the Shabbos anywhere nowadays. Although we previously brought a proof (34.2) from two mishnas, one which said that people brought the lulav to Har Habayis before Shabbos, and one which said that they brought it to the Beis Haknesses. And it was explained that the first mishna is discussing the practice during the times of the Beis Hamikdash, and the second mishna is discussing the practice after the Destruction. We can explain that both mishnas are referring to the times of the Beis Hamikdash, the second mishna discusses the practice in all other places outside of Yerushalayim. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1077

35.1 - Sukkah Daf 44 A (7 lines Dn)

Jul 6, 2021

8:45

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Abayye to Rabbah: Why do we take the lulav on all seven days because of zecher l’mikdash, but we don’t take the aravah at all? Rabbah: There’s an aravah taken with the lulav every day. Abayye: But that’s taken because of the lulav. It is not picked up twice with different intentions. Rav Zvid from Rava: A zecher is made only to the mitzvah of lulav because it is a d’orayso. Challenge: Aravah is d’orayso too: Abba Shaul: It is written “arvei nachal” in plural, to teach about the two aravos one in the lulav and one taken on its own in the Beis Hamikdash. Rabbanan: It is a Halacha L’Moshe MiSinai. As taught (27.4) by Rabbi Asi quoting Rabbi Yochanan from Rabbi Nechunya of bikaas Beis Churson: The law of Ten Saplings [planted within a beis sa’asayim may be plowed up until shvi’is], Aravah, and Nisuch Hamayim are Halacha L’Moshe MiSinai. Rav Zvid from Rava: A zecher is made only to the mitzvah of lulav because it is d’orayso on the first day even outside of the Mikdash. Reish Lakish: Kohanim baalei mumin may enter the area between the Ulam and Mizbeach for the mitzvah of aravah [which can only be entered even by kohanim for the purpose of doing the avodah]. Rabbi Yochanan to Reish Lakish: Who permitted such a thing? Challenge: Rabbi Yochanan himself! After all, Rabbi Asi quoting Rabbi Yochanan from Rabbi Nechunya of bikaas Beis Churson taught that Aravah is Halacha L’Moshe MiSinai. [So it’s a mitzvah and it would be permitted for kohanim to enter for that purpose]. Resolution: Who says the mitzvah is to surround the mizbeach holding aravos? Perhaps the mitzvah is to surround the mizbeach with aravos (34.5). Who says the mitzvah can be done by baalei mumin, perhaps only by regular Kohanim. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1078

35.2 - Sukkah Daf 44 A (11 lines Up)

Jul 6, 2021

8:29

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Rabbi Yochanan and Rabbi Yehoshua ben Levi: One of them said that the aravah was instituted by the Nevi’im, and one said that is was a custom of the Nevi’im [Rashi explains that if it was instituted by the nevi’im it would require a bracha but not if it’s a custom]. A proof that Rabbi Yochanan is the one who says it was instituted by the Nevi’im: Rabbi Avahu quoting Rabbi Yochanan: The Aravah was instituted by the Nevi’im. Rabbi Zeira to Rabbi Avahu: Did Rabbi Yochanan say that? “Rabbi Asi quoting Rabbi Yochanan from Rabbi Nechunya of bikaas Beis Churson: The law of Ten Saplings, Aravah, and Nisuch Hamayim are Halacha L’Moshe MiSinai.” So it’s D’orayso, and not an institution of the nevi’im. Rabbi Avahu was dumbfounded for a little while, then he said: It was forgotten due to Golus and was later reinstated by the nevi’im. Challenge: Rabbi Yochanan said “What I thought is yours is really theirs” [When Rabbi Yochanan heard the teachings of Rav from his disciple Rav Kahana, he declared that the Torah, which he thought was in Eretz Yisroel, was actually chiefly in Bavel. So it seems that it wasn’t forgotten due to Golus]. Resolution: In the Beis Hamikdash it was a Halacha L’Moshe MiSinai, everywhere else it was instituted later by the nevi’im.* Rabbi Ami: The Aravah used on Hoshana Rabbah [or every day in the Beis Hamikdash] requires a certain measure. It must be taken on its own, not with the lulav. One cannot fulfill his obligation with the Aravah that’s bound in the lulav. Challenge: Since it must be taken on its own, why repeat that the aravah bound with the lulav cannot discharge his obligation? Resolution: It teaches that the lulav cannot be picked up a second time for the mitzvah of aravah, but it must be taken on its own. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/1lYWAQs8o51137Zcjf9k8pqvX2DdjgiCe/view?usp=sharing * Rashi: This is why a bracha can be made on it. But according to Rabbi Yehoshua ben Levi, that it’s a minhag, a bracha cannot be said. Tosfos: Some use this as a proof that no bracha is recited on Hallel Rosh Chodesh which is only a minhag [this minhag was discovered by Rav when he came to Sura (nowadays the minhag is universal because it was the practice of Rav’s yeshiva so it spread)] (indeed, one should be careful to pray with a minyan on Rosh Chodesh; while we make a bracha anyway, it is easier to make a bracha b’tzibbur). Rabbeinu Tam: There are minhagim which we make a bracha on, such as the second day of Yom Tov which we only keep because it is a minhag. Besides, reciting Hallel is no different than reading the Torah upon which we make a bracha. Aravah would not require a bracha if it were a minhag because it is a minor symbolic act. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1079

35.3 - Sukkah Daf 44 B (8 lines Dn)

Jul 6, 2021

6:49

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Rabbi Ami: The Aravah used on Hoshana Rabbah [or every day in the Beis Hamikdash] requires a certain measure. It must be taken on its own, not with the lulav. One cannot fulfill his obligation with the Aravah that’s bound in the lulav. Summary Rav Chisda quoting Rav Yitzchok: One can fulfill his obligation with the aravah in the lulav [it is not clear if he means “by picking up the lulav”, or “by picking up the lulav a second time with a different intent”, since the halacha doesn’t follow this opinion, we do not have a clear answer]. Question: What is the measure? Rav Nachman: Three stems of fresh leaves. Rav Sheishes: Even one leaf and one stem. Challenge: How can that be kosher? Resolution: One leaf on one stem. [ Rashi: We’re discussing here the aravah used in the Beis Hamikdash, because the aravah in the lulav, we learned above must be 3 tefachim high. But the Poskim say that this kulah applies also to the aravah of the lulav]. Ayvo [the father of Rav]: I was standing in front of Rabbi Elazar bar Tzadok [he was an old man who had still been in the Beis Hamikdash] and someone brought him an aravah, he shook it but didn’t make a bracha [there’s a question on how to fulfill this minhag, according to Rashi it is merely waved, according to others you hit the ground with it, according to others some of the leaves should be knocked off]. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1080

33.6 - Sukkah Daf 42 A (3 lines Up)

Jun 18, 2021

11:50

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary We continue a beraisa which discusses the obligations of a child. In a case of safek tumah, it depends where the safek is. If it’s in a reshus hayachid it is tamei. If it’s in reshus horabbim it is tahor. Beraisa [continued]: A child who can be trusted; his safek tumah is tamei in the reshus hayochid and tahor in the reshus horabbim. [If the child cannot yet be trusted, his safek is always tahor. Tosfos]. A child who knows how to do nesias kapayim, can get terumah in the grain-barn*. A child who knows how to shecht (he has experience slaughtering for gentiles); his meat is kosher and may be eaten. Rav Huna: Provided that he is supervised by an adult. A child who can eat a kzayis of grain; his feces and urine require one to distance himself 4 amos. Rav Chisda: Provided that he can eat it within the time necessary to consume a four-egg-volume of bread. Rav Chiya brei d’Rav Yeiva: An adult’s feces is considered feces even if he cannot consume that amount as it states “If he increases in wisdom, he increases in discomfort” (the more wisdom one has, the more he must look at his feces. Like the sage who was shown great honor but reminded himself of his feces). A child who can eat a kzayis of roasted meat; can be counted toward the Pesach. Rabbi Yehuda: He must also be able to select his food - to know the difference between a nut and a rock. Click here to listen to the shiur with Tosfos: https://drive.google.com/file/d/1 jeXShwnVdT3EK9E8fxTmWlZhKxbEgsV/view?usp=sharing * Tosfos: If he cannot do nesias kapayim yet but can guard his terumah, it may be sent to his house for him, but he cannot pick it up at the barn. Rashi says that if he can do nesias kapayim everyone knows he is already a gadol, but it seems from the gemara that we’re discussing a child. Although there is a gemara that says a child cannot do nesias kapayim, that may mean 1. He cannot do it on his own. 2. He cannot do it constantly. 3. He cannot do it during the High Holidays. The same applies to the rule that one cannot be a Shatz unless his beard grew in. It may mean 1. He cannot do it constantly. 2. He cannot do it during the High Holidays. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1081

35.6 - Sukkah Daf 45 A (Mishna)

Jul 20, 2021

13:43

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Mishna: The mitzvah of aravah was performed in the Beis Hamikdash as follows: Large stems of Aravah were brought from a place called Motza, in the valley below Yerushalayim. These were set up erect around the mizbeach and their tips bent over on the mizbeach. They would blow Tekiah Teruah and Tekiah blasts. Every day they would surround the mizbeach reciting “Ana Hashem hoshiah na, Ana Hashem hatzlicha na”. Rabbi Yehuda: They would say “Ani Veho hoshia na” [ Rashi: These are mystical names of Hashem derived from permutations of the verses ‘vayisa, vayavo, vayet’ in Parshas Beshalach. Tosfos: A simple meaning is that when we are in trouble, Hashem is with us, Ani V’Hu]. On Hoshana Rabbah the mizbeach would be circled 7 times. When they finished the mitzvah they would say “Beauty belongs to you, mizbeach” [beauty belongs to the place of service of Hashem. That is why Yerushalayim is praised for its beauty as well]. Rabbi Eliezer: “Beauty belongs to Kah, and to you, mizbeach”. This mitzvah was fulfilled on Shabbos just as during the week, only that the aravos were picked on Friday and kept in gold basins so that they wouldn’t wilt. Rabbi Yochanan ben Berokah: They would bring branches of a palm tree, lulavim, and strike it on the ground beside the mizbeach [Tiferes Yisroel: This was done on Shabbos because palm branches keep fresh longer than aravos]. That day was called “Chibut Chariyos” [striking of the palm branches]. They would snatch the lulavim from the hands of the children and eat their esrogim. [One pshat is that this was done out of simcha, like Tosfos brings that the young men used to dress like cavalry and feign battle maneuvers at a simchas chasuna. The esrogim are not considered muktzah because since they belong to children, it’s not a real mitzvah. Another pshat is that the children would pull the lulavim out of its bundle, and they would eat their own esrogim]. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1082

36.1 - Sukkah Daf 45 A (17 lines Up)

Jul 20, 2021

12:37

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Large stems of Aravah were brought from a place called Motza, in the valley below Yerushalayim. Summary Gemara: Beraisa: That place was a colony of Rome. The reason our mishna calls it Motza is because it was exempt from head-tax. We learned in the mishna (35.6): The aravos were set up erect around the mizbeach and their tips bent over on the mizbeach. Beraisa: They were fresh and long and 11 amos high (a man is 4 amos high) so that they can lean over the mizbeach an amah. Mereimar from Mar Zutra: It must have been placed on the Yesod. How could it have been on the ground? [The mizbeach was not a shear wall 10 amos high] “The first amah was the yesod, it indented an amah, and then there was a 5 amah wall, it indented another amah for the soveiv, and then there was a three amah wall which was topped by the kranos.”* So how could an 11 amah aravah standing on the ground be bent one amah over the mizbeach? So we learn from here that it was placed on the Yesod. Rabbi Avahu: What is the scriptural source for surrounding the mizbeach with aravos? The possuk “Isru chag ba’avosim ad karnos hamizbeach - Bind the korban with ropes [slaughter it], and bring it near the corners of the mizbeach”. The word avosim can be understood to mean thickly foliaged branches, this possuk is telling us to bring these above the corners of the mizbeach. Rabbi Avahu quoting Rabbi Elazar: Anyone who takes the lulav bound, and the hadas when it is plaited, is considered as if he built a mizbeach and brought a korban on it, based on the abovementioned possuk. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1083

36.2 - Sukkah Daf 45 B (Top line)

Jul 20, 2021

12:37

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Rabbi Yirmiyah from Rabbi Shimon bar Yochai and the same was said by Rabbi Yochanan from Rabbi Shimon Hamechuzi from Rabbi Yochanan Hamachusi: Whoever makes an addition to Yom Tov (Isru Chag - based on the verse in 36.1) with food and drink [to show that he regrets the departure of Yom Tov] it is considered by the verse (36.1) as if he built a mizbeach and brought a korban on it (the lesson is that one should always show regret when leaving a mitzvah, such as when you leave the Beis Haknesses or the Shabbos, or when you take steps back after Shmoneh Esrei, you wait a moment before returning). Chizkiyah quoting Rabbi Yirmiyah from Rabbi Shimon bar Yochai: Mitzvos must be taken standing upright, the way they grow. This is based on the possuk “[The krashim of the mishkan are] upright Shittim wood” (they were marked so as not to turn them upside down). We learned in a beraisa also thus: “Upright Shittim wood” - They stood the way they grew. Another pshat: They held up their [golden] coating. Another pshat: They stand forever. You might think that their hope is gone and they have no outlook for the future, so the possuk tells us that they stand forever (although they were secreted someplace under the Har Habayis by Shlomo, they stand forever. It’s lucky that the Mohammedans do not allow the Israeli archaeologists to dig there and in Me’aras Hamachpelah). Chizkiyah quoting Rabbi Yirmiyah from Rabbi Shimon bar Yochai: I am capable of absolving the world of judgment (the merit of the tzadik protects the generation, Rabbi Shimon had especial merit because of his great suffering over 13 years in the cave) from the time I was born until now. And with the merit of my son Elazar, from the time of creation until now (the combined merit of tzadikim does not add, it multiplies). If we can add the merit of Yosam ben Uziyahu (his father, sometimes called Azaryah, was stricken with leprosy and could not remain in Yerushalayim, he took over all the functions of government but did not consider himself a king, merely an agent of his father. This humility and Kibud Av helped him reach great heights of perfection), our combined merit would absolve the entire world, from creation until the end of time! (Why he chose Yosam is a puzzle, why not Moshe Rabeinu, why not Rabbi Akiva?) (We see that Avraham expended considerable effort to try and save Sedom. It means that Rabbi Shimon, and perhaps other tzadikim too, could expend considerable effort and save the world. But they do not wish to interfere with the plan of Hakadosh Baruch Hu). This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1084

36.3 - Sukkah Daf 45 B (19 lines Dn)

Jul 20, 2021

9:46

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Rabbi Ami: The Aravah used on Hoshana Rabbah [or every day in the Beis Hamikdash] requires a certain measure. It must be taken on its own, not with the lulav. One cannot fulfill his obligation with the Aravah that’s bound in the lulav. Summary Chizkiyah quoting Rabbi Yirmiyah from Rabbi Shimon bar Yochai: I have seen the Bnei Aliyah and they’re few. If they number a thousand, my son and I are among them. If they number a hundred, my son and I are among them. If there are only two, it’s my son and me. Challenge: Are the tzaddikim so few? Rava: There are 18,000 generations [or rows] of tzaddikim before Hakadosh Baruch Hu, as it states “Eighteen thousand surround him” Resolution: There are many tzaddikim who can see Hashem with a lamp but there are few who can see Him with an illuminated lamp. Challenge: Are the tzaddikim who see Hashem with an illuminated lamp so few? Abayye: The world will always have at least 36 tzaddikim [who pray properly and] greet the shechina each day as it states “Praiseworthy is he who hopes to Him” ‘Him’ is gematriya 36. Resolution: There are many who enter with permission but there are few who can enter without permission. We learned in the mishna (35.6): When they finished the mitzvah they would say “Beauty belongs to you, mizbeach” Rabbi Eliezer: “Beauty belongs to Kah, and to you, mizbeach”. Challenge: How can Rabbi Eliezer put something else on the same level as Hashem? Beraisa: Anyone who combines Hashem and something else is uprooted from the world, as it states: “Only for Hashem alone”. Resolution: It means: “We thank You Kah, and we praise you, mizbeach”. We learned in the mishna (35.6): Rabbi Yochanan ben Berokah: They would bring branches of a palm tree, lulavim, and strike it on the ground beside the mizbeach. That day was called “Chibut Chariyos” [striking of the palm branches]. Rav Huna: This is because Kapos is plural (26.2), one for the lulav and one for the mizbeach.* The Chachomim maintain that it is written in the singular form, Kapas. Rabbi Levi: The lulav is taken because it represents the praise of the Am Yisroel: Just as a palm tree has only one “heart” in the center of its trunk and not in all its branches, so too the Am Yisroel only have one interest; their father in Heaven. We do not seek entertainment, arts and war, our sole interest is Hakadosh Baruch Hu. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/1g8QZ69f8xSKe8ZbUxda-K7aFoX1Mau9y/view?usp=sharing * Tosfos: We see from here that according to Rabbi Yochanan ben Brokah there was no Aravah taken in the Beis Hamikdash at all. He learns from “Kapos - Plural” just as we learned (27.4) that “Arvei - Plural” teaches the two mitzvos of Aravah. Tosfos does not remain with this pshat. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1085

36.4 - Sukkah Daf 45 B (9 lines Up)

Jul 21, 2021

9:53

Today’s learning is sponsored for a refuah sheleimah of Yeshia Zelek ben Bella Sponsor a day's learning (thousands of minutes!) for only $72 click here: https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Ayvo [the father of Rav]: I was standing in front of Rabbi Elazar bar Tzadok and someone brought him an aravah, he shook it but didn’t make a bracha. Summary Rav Yehuda quoting Shmuel: A bracha is recited on the mitzvah of lulav all seven days. On the mitzvah of sukkah, only one day. Since the mitzvah of lulav is renewed each morning, every day is a new bracha. But since the mitzvah of sukkah applies at night as well, all seven days are like one long day. Rabbah bar bar Chana quoting Rabbi Yochanan: A bracha is recited on the mitzvah of sukkah all seven days. On the mitzvah of lulav, only one day. This is because sukkah is a d’oraysa all seven days while lulav is d’rabbanan. When Ravin came, he quoted Rabbi Yochanan: A bracha is recited on both mitzvos all seven days*. Rav Yosef: Take the opinion of Rabbah bar bar Chana, because all amoraim [including Ravin. Also Rav Dimi. Rabeinu Chananel] agree with his opinion with regard to sukkah. [What Rav Yosef is saying exactly is not clear, but in practice we follow Ravin]. Challenge: Beraisa: One who makes a lulav for his use recites a shehechyanu (we don’t do this because we rely on the blessing during kiddush). When he takes it on Yom Tov, he recites al netilas lulav. He recites this bracha every day. One who builds a sukkah for his use recites a shehechyanu. When he enters it on Yom Tov, he recites leisheiv basukkah. This bracha is only said on the first day. This contradicts the opinion of Rabbah bar bar Chana both in regard to lulav and sukkah. Lulav can be explained because it was d’orayso in the times of the Beis Hamikdash. But the difficulty with regard to sukkah remains. Resolution: This is a matter that is disputed by tannaim, as we see in the beraisa: Rebbi: A bracha is recited each time one dons tefillin. Chachomim: One only recites the bracha in the morning. [According to Rebbi the “doing” of the mitzvah is important. According to the Chachomim the “availability” of the mitzvah is what matters. These svaros can be applied to the machlokes regarding sukkah and lulav]. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/193rJ2vebIwOvYKERoUNqwJki2iHbOCXE/view?usp=sharing * Tosfos: But on sukkah it may be recited multiple times per day, this is because it is impossible to eat without entering a sukkah so each time one desires to eat, one makes a new bracha. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1086

36.5 - Sukkah Daf 46 A (16 lines Dn)

Jul 21, 2021

7:55

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Rebbi: A bracha is recited each time one dons tefillin. Chachomim: One only recites the bracha in the morning. Summary Abayye: The halacha follows Rebbi. Rava: The halacha follows the Chachomim. Rav Mari brei d’bas Shmuel: I saw that Rava didn’t follow the Chachomim in practice; when he left the bathroom he made a new bracha on his tefillin. We also follow Rebbi and recite the bracha all seven days. Mar Zutra: Whenever Rav Papi would put on tefillin, he would make a bracha. The Rabbanan d’bei Rav Ashi would make a new bracha every time they would touch their tefillin*. Rav Yehuda quoting Shmuel: The mitzvah of lulav [d’orayso] is all seven days. Rabbi Yehoshua ben Levi: The mitzvah of lulav [d’orayso] is only the first day, all other days is a d’rabbanan. Rabbi Yitzchok: Every day is a d’rabbanan. Challenge: But we know that the first day is a d’orayso? Resolution: It means “all days except for the first.” Challenge: But then Rabbi Yitzchok would be repeating the opinion of Rabbi Yehoshua ben Levi? Resolution: It should read “And thus said Rabbi Yitzchok as well”. According to Rav too, the mitzvah is all seven days and one makes a bracha [as we see with regard to Chanuka which is certainly d’rabbanan and a bracha is recited]. Rabbi bar Ashi quoting Rav: One who lights candles on Chanuka recites a bracha. Rabbi Yirmiyah: One who sees** candles on Chanuka recites a bracha. Rav Yehuda: On the first day, one who lights recites three brachos and one who sees recites two. On subsequent days, one who lights recites two brachos and one who sees recites only one. The bracha is “Who has sanctified us with his mitzvos and has commanded us to light the Chanuka candles”. Challenge: Where has He commanded us? It’s a d’rabbanan! Resolution: “Do not turn aside from all that they command you”. Rav Nachman bar Yitzchok: “Your zekeinim will tell you”. Rav Nachman bar Yitzchok taught this explicitly [that Rav’s opinion was not inferred from Chanuka but that he taught it with regard to Sukkos]: Rav: The mitzvah of lulav is all seven days. Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/1mxZfVnfxjPjcnuV9KO260gRX-Zk0YkIn/view?usp=sharing * Tosfos: The bracha was probably lishmor chukov (we have a zecher to this bracha nowadays at the end of Uva letzion). * *Tosfos: A bracha is not recited for seeing other mitzvos because of how beloved the mitzvah is. Others say that this bracha is because not everyone has a house, but this is difficult because there is no bracha on seeing the mezuzah. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1087

36.6 - Sukkah Daf 46 A (11 lines Up)

Jul 22, 2021

10:42

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause pdetails/ODUwOTU= Summary Beraisa: One who builds a sukkah for his use recites a shehechyanu [this bracha is actually for the whole Yom Tov. It may be made already at the time of building the sukkah]. When he enters it on Yom Tov, he recites leisheiv basukkah. If the sukkah is already built, he may recite the bracha if he renews something in its construction, otherwise he can recite it when he enters it on Yom Tov. Rav Ashi: I saw Rav Kahana make all the blessings on the kos of kiddush [this is our minhag as well, so as not to confuse some people who have a built sukkah all year round]. Beraisa: If one has several mitzvos before him, he can lump them together in one bracha “Asher kidshanu b’mitzvosav v’tzivanu al hamitzvos”. Rabbi Yehuda: Each mitzvah should get its own bracha [for more on this, see the lashon kodesh maamar here]. https://groups.google.com/a/torasavigdor.org/g/toras-avigdor-ey/c/GSRU628fWrQ/m/oFPXQB4UAQAJ Rabbi Zeira and some say Rabbi Chanina bar Papa: We follow Rabbi Yehuda. Rabbi Zeira and some say Rabbi Chanina bar Papa: The reason for this is because the possuk says “Blessed is Hashem every day”. Is Hashem not blessed at night? It means every day should get the blessing appropriate for that day (every season deserves its own thanks. In the summer we’re grateful that we save on heating costs). Similarly, each mitzvah should get its own blessing. Rabbi Zeira and some say Rabbi Chanina bar Papa: The way of Hakodosh Boruch Hu is not the way of human beings. The way of human beings is that if something is empty it can be filled but if it’s full it can no longer be filled. But the way of Hakodosh Boruch Hu is that someone full can be filled with even more (if his mind is filled with Hashem, then there’s room for more), but if he’s an empty man he cannot accept anything. This is based on the possuk “If you listened, you will listen”. Another pshat: “If you listen to the old, you’ll hear new” (one explanation is that if you’ll review the old things, you’ll gain new understanding of the old things. Another explanation is that if you listen to old things, Hashem will give you more opportunity to hear new things). But if you don’t listen to the old, you won’t hear. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

1088

37.1 - Sukkah Daf 46 B (6 lines Dn)

Jul 22, 2021

10:02

Today’s learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here Large stems of Aravah were brought from a place called Motza, in the valley below Yerushalayim. Summary We begin now the sugya of muktzah machmas mitzvah: If something is set aside for a mitzvah, it may not be handled for any other purpose. Rabbi Yochanan: An esrog is muktzeh all day on Hoshana Rabbah (although it’s technically a weekday, there is still a “muktzeh”), but may be handled on Shemini Atzeres. The sukkah is forbidden even on Shemni Atzeres (this is because the sukkah is used all day, including the time of bein hashmashos which may already be the beginning of Shemini Atzeres). Reish Lakish: The esrog is permissible even on Hoshana Rabbah. Their argument is as follows: Reish Lakish holds the esrog is only set aside for the duration of the mitzvah, afterwards it is permissible. Rabbi Yochanan holds that muktzeh cannot apply to part of a day, and it is muktzeh all day. Reish Lakish challenged Rabbi Yochanan from the mishna (35.6): “They would snatch the lulavim from the hands of the children and eat their esrogim”. So it seems that anyone can eat esrogim on Hoshana Rabbah because they are no longer muktzeh? Response: The mishna is discussing children specifically (either that their esrogim can be eaten since their mitzvah is not really a mitzvah, or that they can eat the esrogim). Some say: Rabbi Yochanan challenged Reish Lakish from the mishna (35.6): “They would snatch the lulavim from the hands of the children and eat their esrogim”. So it seems that only children can eat esrogim on Hoshana Rabbah but for adults, they’re muktzeh? Response: The mishna does not intend to specify children, it is merely recording the custom of the children. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

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