Daf Yomi for Women - Hadran Michelle Cohen Farber

Ravina adds an additional method to derive that a worker is permitted to eat while working with detached produce and that it is prohibited to muzzle an ox even from attached produce. Four tannaitic sources are cited that derive details of the laws regarding the employer allowing a worker to eat from the produce. Each source derives a different detail from the word "thresh" in the verse about the ox - that it refers to items that grow from the ground, at a stage that the produce is ready to be picked and until the stage that it is obligated in tithing or separating challa. A question is asked whether one can toast grains or produce to sweeten them. Is this considered like eating grapes with another substance, which is not permitted, or not? Four sources are cited to address this question, but each is rejected as inconclusive, and the question remains unanswered. The last source states that one may not add salt to fruit, but this contradicts another source that permits it. Abaye and Rava each reconcile the contradiction differently, but both understand the salt issue to be relating to the obligation to tithe and not to what is permitted/not permitted for a worker to eat. 

This week’s learning is sponsored by Marcy Farrell in loving memory of her mother, Joan Behrmann, Yonina bat Shalom, on her shloshim. "We honor her memory with our collective learning."
Various halachot concerning how a worker can eat in the field they're laboring in stem from the verse regarding harvesting in a vineyard. According to one derivation from this verse, a worker is considered akin to the owner and is not required to tithe the produce if consumed before "g'mar melakha," the stage at which the produce becomes obligated in tithes. Rabbi Yannai and Rabbi Yochanan hold differing opinions on when precisely g'mar melakha occurs: one asserts it happens upon bringing the produce into the courtyard, while the other contends it is upon bringing it into the house. Each base their position on verses in the Torah elucidating the "vidui ma'asrot." Three tannaitic sources are introduced to challenge both Rabbi Yannai and Rabbi Yochanan's positions, as each assumes an obligation to tithe before bringing the food inside. However, each challenge is addressed and resolved. The verse allowing a worker to eat while working specifically pertains to labor on produce still attached to the ground, while the verse prohibiting the muzzling of animals pertains to labor on detached produce. From where do they derive the principle that one cannot prevent a worker from eating while working on detached produce or an animal while laboring on attached produce?

In the expanded narrative of Avraham's encounter with the angels, numerous interpretations delve into the lessons embedded within his actions, offering insights into behaviors to emulate. Regarding the consumption of produce by a worker in the field where they toil, the Mishna lays out the conditions under which such consumption is permissible. What circumstances warrant this allowance? What are the boundaries to be observed? From where in the Torah are these laws derived?

Rabbi Yehuda haNasi and Rabbi Natan were the last from the Mishna period and Ravina and Rav Ashi were the last of the Talmudic period. This statement is likely referring to the editing of the Mishna and Talmud. Raba bar Nachmani was killed out of fear of the king. Raba bar Nachmani's tragic death is recounted and how it related to the need for him in the heavens to resolve a debate between God and the rabbis in the yeshiva in the heavens. The Mishna related to the custom in the land and a story about Rabbi Yochanan ben Matia and his son's commitment to their workers. On account of that story, the Gemara digresses into a series of drashot on the story of Avraham and the angels and the food that he served to them.

Rabban Shimon ben Gamliel, the father of Rabbi Yehuda Hanasi, is commended for his humility, a trait shared by Yonatan, the son of King Saul, and the descendants of Bnei Beteira. Rabbi Yehuda haNasi himself endured significant suffering, which eventually abated. His suffering was attributed to his actions, and likewise, his healing was credited to his actions. Following Rabbi Elazar's passing, Rabbi Yehuda haNasi sought out Rabbi Elazar's estranged son and guided him back to the path of Torah learning. He extended the same attention to the grandson of Rabbi Tarfon, nurturing him into a Torah scholar. Numerous statements underscore the significance of Torah study, emphasizing its paramount importance. Rabbi Chiya distinguished himself by disseminating Torah knowledge among numerous students, empowering them to become teachers in their own right. Stories abound of Rabbi Chiya's exceptional greatness and his impactful contributions to the spread of Torah.

Today's daf is sponsored by the Hadran Women of Long Island in honor of our fellow daf Sister, Gitta Jaroslawicz-Neufeld on the marriage of her granddaughter Esti to Baruch. "Having four generations at the wedding is a tremendous zechut. May Gitta together with David have continued nachat from Esti and all of their children and grandchildren."
The story of Rabbi Elazar, son of Rabbi Shimon, leads to discussions about his obesity, alongside those of Rabbi Yishmael, son of Rabbi Yosi. Rabbi Yochanan, renowned for his beauty, used to sit by the mikveh, hoping that women who saw him would conceive and bear children as beautiful and learned as he was. One day, while bathing in the Jordan River, Reish Lakish, a bandit, mistook Rabbi Yochanan's reflection for that of a woman and leaped in after him. Rabbi Yochanan, recognizing potential, encouraged Reish Lakish to channel his strength into Torah, becoming his esteemed student-colleague. Yet, a rift formed when in the context of a halakhic debate, Rabbi Yochanan's remarks about Reish Lakish's past led to a fatal argument, resulting in Reish Lakish's demise, and ultimately, Rabbi Yochanan's own death due to the loss of his closest companion. The Gemara then revisits Rabbi Elazar's story, haunted by his past deeds, he beseeches God for suffering as penance. The narrative follows his remaining years, culminating in his passing, where he requests to be left in an attic, anticipating reluctance from fellow rabbis to bury him. Eventually, approximately two decades later, he is interred in a cave adjacent to his father's resting place. Rabbi Yehuda haNasi proposes to Rabbi Elazar's wife, who rejects the offer as he cannot compare to Rabbi Elazar in greatness.