daf yomi

Pesachim 120: What's On the Menu?

With the destruction of the Temple, the focus of the seder menu shifted from the eating of the korban pesach to the eating of matza. The importance of eating the korban pesach is such that it carries the punishment of karet, excision, for those who neglect it (along with only one other positive mitzva, that of brit milah). The original paschal lamb was what allowed the Exodus to occur.

Pesachim 113: The Chicken, the Prostitute, and the Rabbi

The Netziv, in his commentary on Chumash, explains that the first verse of the priestly blessing "May G-d guard you and protect you"   has different connotations for different types of people. For one engaged in business, we ask G-d to bless us with great material success, yevarechecha, and that such success does not destroy our character, veyishmerecha.

Daf Yomi Pesachim 113b: Reciprocal Love

G-d's greatest gift to man is that He created us in His image. As heretical as it sounds, man and G-d are, in effect, opposite sides of the same coin. Flowing from this is the notion that all aspects of our relationship to G-d must be reflected in our actions towards man, and our actions towards our fellow man must be reflected in our relationship to G-d. This can best be seen in the aseret hadibrot, which can be read both vertically and horizontally.

Pesachim 113: Praise From the Lord

Our Sages have long recognized that the desires for money, honour, and sexual gratification are most powerful. Avoiding sin in these areas, something most difficult in practice, makes one worthy of praise—from G-d Himself.

"Rav Yochanan said: Concerning three [people] does G-d proclaim [praise] every day: on a bachelor who lives in a city and does not sin, on a poor person who returns a lost object to its owner, and on the wealthy [person] who tithes his produce in secret" (Pesachim 113a).

Pesachim 104: Who Said That?

The Talmud is the written record of the Oral Law. With the destruction of the Temple and subsequent exile of the Jewish people, it was no longer feasible to rely on oral transmission of our tradition. In recording teachings spanning some 600 years, both the Mishnah (circa 220 CE) and the Gemara (circa 500 CE) meticulously recorded not only what was said, but who said it, and in whose name it was said.


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