Daf Yomi for Women - Hadran

Michelle Cohen Farber
  • 4.5 (181)
  • Judaism
  • Updated Daily

Hadran.org.il is the portal for Daf Yomi studies for women. Hadran.org.il is the first and only site where one can hear a daily Talmud class taught by a woman. The classes are taught in Israel by Rabbanit Michelle Cohen Farber, a graduate of Midreshet Lindenbaum's scholars program with a BA in Talmud and Tanach from Bar-Ilan University. Michelle has taught Talmud and Halacha at Midreshet Lindenbaum, Pelech high school and MATAN. She lives in Ra'anana with her husband and their five children. Each morning the daf yomi class is delivered via ZOOM and then immediately uploaded and available for podcast and download. Hadran.org.il reaches women who can now have access to a woman's perspective on the most essential Jewish traditional text. This podcast represents a revolutionary step in advancing women's Torah study around the globe.

  1. 19h ago

    Chullin 35 - June 4, 19 Sivan

    Rabbi Yonatan says in the name of Rabbi that someone who eats a shelishi (third degree) of actual teruma is forbidden to eat teruma but is allowed to touch it. Ulla had said the same thing regarding one who eats a shelishi of chullin that was treated like teruma. The Gemara explains why both statements were needed and could not have necessarily been derived one from the other. Rav Yitzchak bar Shmuel bar Marta says that someone who eats a shelishi of chullin treated like kodashim is still pure to eat actual kodashim, because only real kodashim that are sanctified by an action (like a meal offering when placed in a sanctified vessel or an animal when slaughtered) can create a revi'i (fourth degree). Rami bar Hama challenges this from Rabbi Yehoshua's opinion in the Mishna in Taharot (2:2) that a shelishi that was treated as teruma is considered a sheni for kodashim. The difficulty is resolved by distinguishing between items treated as teruma and those treated as kodashim. The reason to distinguish is that those who are careful from impurities for teruma are not cautious enough regarding kodashim. This distinction is proven from a Mishna in Chagiga (18b). Rava, however, disagrees with the application of the Mishna in Chagiga to this case, and disagrees with Rav Yitzchak. A difficulty is raised against this distinction from a Mishna in Chagiga (24b) where one designated part of the wine in a barrel of teruma to be kodashim. If the protection for teruma is not valid for kodashim, wouldn't the teruma wine make the kodashim wine impure? To resolve this they distinguish between teruma and kodashim that are combined and those that are not combined. A second difficulty on Rav Yitzchak is brought from a braita that clearly states that a shelishi of items that are treated as kodashim passes on impurity to kodashim. To resolve this difficulty, they conclude that there is a tannaitic debate and brings a braita with two opinions that both support Rav Yitzchak's position. Rabbi Shimon stated in the Mishna that shechita makes the animal susceptible to impurity. Rav Asi explains that Rabbi Shimon means only shechita makes it susceptible, but the blood of the animal does not. The Gemara challenges this to see if he means only shechita, and blood from the slaughter would not be considered a liquid that could render something susceptible to impurity, or did he mean shechita in addition to blood, as blood of the slaughter could also render something susceptible to impurity. Our Mishna is brought to strengthen Rav Asi's reading, but it is rejected as inconclusive. Then three other tannaitic sources are brought to try to either prove or disprove Rav Assi's claim, however, all are deemed inconclusive.

    47 min

  2. 1d ago

    Chullin 34 - June 3, 18 Sivan

    Daf Yomi for Women - Hadran

    46 min

  3. 2d ago

    Chullin 33 - June 2, 17 Sivan

    Reish Lakish rules that if the windpipe is cut during slaughter and the lung is subsequently punctured before the gullet is cut, the animal remains kosher because the lung is already considered to have lost its life through the cutting of the windpipe. Rava qualifies that this principle applies exclusively to the lung, which is structurally dependent on the windpipe, but not to the inner digestive organs. Rabbi Zeira disputes this qualification, and the Gemara notes a secondary debate regarding whether or not Rabbi Zeira ultimately retracted his objection. Rav Acha infers from Reish Lakish's ruling that meat from an animal in the process of being slaughtered is forbidden to Noahides. Because the severing of both simanim structurally detaches the internal organs from the animal's life source, it renders them ever min hachai (a limb or flesh from a living animal) for anyone whose meat is not immediately permitted via shechita. Consequently, a gentile eating these organs while the animal still convulses violates the Noachide prohibition. However, others object to this inference, arguing that a concept cannot exist where an item is permitted to Jews but forbidden to gentiles. A debate in the Mishna questions whether the act of slaughter itself renders the animal susceptible to ritual impurity (hechsher lekabel tumah) or if susceptibility is achieved only when the blood emerges and acts as a wetting liquid. The rabbis rule that if no blood emerges, the meat is not susceptible to impurity, meaning one may eat it with ritually impure hands. The Gemara infers from here that if blood had emerged, eating with impure hands would be forbidden. This raises a difficulty, as the Mishna appears to discuss secular meat (chullin), yet impure hands possess only a second-degree status (sheni le'tumah), which cannot create a third-degree status (shelishi) in chullin. To resolve this, the Gemara first presents four textual proofs demonstrating that the Mishna is indeed dealing with chullin. Following these proofs, the Gemara introduces three suggestions for the specific case in the Mishna: according to the first, the Mishna refers to meat purchased with maaser sheni money; according to the second, it involves a rabbinic decree assigning a first-degree status of impurity to the hands; and according to the third, it refers to secular food prepared according to the strict purity standards of consecrated sacrifices (kodashim).

    50 min

  4. 3d ago

    Chullin 32 - June 1, 16 Sivan

    The dispute between Rabbi Natan and the rabbis regarding whether a secular slaughter requires intent has ramifications in the case of one who slaughters an additional animal during the slaughter of a para aduma (engaging in an extraneous activity). If slaughter does not require intent, the cutting of the second animal's simanim is considered a completed act of slaughter, and consequently, the para aduma is disqualified because an extraneous activity was performed at that time. Conversely, if slaughter requires intent, the unintended slaughter is not considered an act at all, and the para aduma remains valid. The disqualifications of shechita begin with the law of shehiya (pausing), which occurs when the slaughterer pauses between the slaughter of one siman and the next. A tannaitic dispute is analyzed regarding the duration of time that disqualifies due to pausing, questioning whether it is the time of an act of slaughter or the time it takes to examine the knife. Several amoraim define the duration of slaughter: Rav defines it as the time needed to slaughter another animal, while Rav and Shmuel dispute whether the disqualifying pause for a bird slaughter is measured by the time it takes to slaughter an animal or a bird. Additional opinions expand this duration to include the time required for physical handling of the animal, such as the time it takes to lower it to the ground or lift it and push it down. The details of the disqualifications continue with ikur (tearing the simanim instead of cutting them) and chalada (inserting the knife beneath the simanim or behind them). These flaws in the act of slaughter trigger a tannitic dispute between Rabbi Yeshevav and Rabbi Akiva over whether animals disqualified by an improper slaughter, such as shehiya, chalada, or ikur, are considered a treifa and do not impart impurity, or whether they are treated as a neveila and impart impurity through carrying. Ultimately, Rabbi Akiva reversed his original understanding and agreed with Rabbi Yeshevav that the status of these animals is like a neveila in all regards. A contradiction to the Mishna arises from a Mishna at the beginning of the third chapter, which lists a severed windpipe among the defects that define an animal as a treifa, seemingly contradicting our Mishna's ruling that such a defect is considered a neveila. To resolve this contradiction, four potential resolutions are proposed, two of which are ultimately rejected.

    49 min

  5. 4d ago

    Chullin 31 - May 31, 15 Sivan

    Daf Yomi for Women - Hadran

    49 min

  6. 6d ago

    Chullin 30 - Shabbat May 30, 14 Sivan

    The Gemara continues the debate over whether shechita takes effect continuously from the beginning of the act until the end (yeshna l'shechita mitchila ve'ad sof), or if it only takes effect at the very final moment (eina l'shechita ela basof). Two further difficulties are raised against the latter opinion and are resolved. There is a debate about whether the shechita needs to be done in a single, continuous cut (shechita mefura'at) or can be done in two or three different spots along the neck. The Gemara raises two difficulties against those who require shechita mefura'at. These challenges are resolved. Rav Yehuda in the name of Rav brings a ruling about chalada, a disqualification of shechita when the knife is hidden under the simanim. The Gemara tries to assess what he is adding which wasn't already stated in the Mishna in Chullin 32a. The second part of Rav's statement was that if the knife is under the hide, the shechita is valid. However, the beit midrash of Rav (Bei Rav) stated that it was unknown whether he actually permitted it under the hide. This statement by the scholars of his beit midrash led to several related questions that remain unresolved (teiku), such as hiding the knife under a cloth, under tangled wool, or concealing it during only a minority of the cut. A Mishna rules that slaughtering two heads at once or two people holding a single knife and slaughtering are both valid. However, completely severing the head in one instantaneous downward blow is invalid due to pressing (drisa). The Mishna qualifies this: if the person was actually drawing the knife back and forth, but it came off after just moving the knife in one direction, if the knife was long enough, the shechita is valid. If they slaughtered with a back-and-forth motion, even if the blade is very small, the meat is kosher. Two sources are brought to support the need for moving the blade back and forth when slaughtering.

    36 min

  7. 6d ago

    Chullin 29 - May 29, 13 Sivan

    The Gemara continues evaluating the position that exactly half of a siman is considered like a majority (mechtza kerov). Two difficulties are raised from braitot concerning pausing after slaughtering half a siman, or a siman that was pre-damaged. Ultimately, the Gemara rejects the initial understanding of Rav's statement regarding shechita and concludes that everyone agrees 50% is not a majority. The original debate between Rav and Rav Kahana applies exclusively to the laws of Pesach, in a case where the population is exactly half ritually pure and half impure. The Gemara notes a repetitive phrasing in the Mishna regarding the rule that a majority of a siman is sufficient. It explains that one sentence is needed for regular slaughter (chullin) and a second sentence for sacrifices (kodashim), as neither could be logically derived from the other. Various textual proofs and linguistic analyses of the Mishna's phrasing are brought by five Amoraim, each proving in a different way that the first sentence deals with chullin and the second with kodashim. Study Guide A fundamental debate is introduced between Reish Lakish and Rabbi Yochanan over whether shechita takes effect continuously from the beginning of the act until the end (yeshna leshechita mitchila ve'ad sof), or if it only takes effect at the very final moment (eina leshechita ela basof). Rava and Rav Yosef narrow the scope of the dispute, noting that everyone agrees in certain scenarios, but they differ over what exact case is actually the subject of the disagreement between Reish Lakish and Rabbi Yochanan. Rabbi Zeira raises a difficulty from a Mishna in Para against the opinion of Rabbi Yochanan that shechita applies from beginning to end. However, Rava refutes his difficulty and instead raises a counter-difficulty from that same Mishna against the opinion of Reish Lakish that shechita only takes effect at the final moment.

    47 min

  8. May 28

    Chullin 28 - May 28, 12 Sivan

    The Gemara asks whether the requirement to slaughter birds is a Torah law or a rabbinic law. Rabbi Yitzchak bar Pinchas rules that it is only a rabbinic law. The Gemara raises three difficulties against his position but resolves them. The final difficulty is resolved by pointing out that this matter is subject to a Tannaitic debate, and the Gemara brings both positions. Although only one siman needs to be slaughtered in a bird, the Gemara asks if it can be any siman or specifically the gullet. Rav Nachman and Rav Ada bar Ahava disagree on this point, and difficulties are raised against both positions. Ultimately, the Gemara concludes that cutting either siman is valid. Rabbi Yehuda requires that the veins in the neck (veridin) must also be cut during slaughter. Rav Chisda explains that this rule applies specifically to birds, and its purpose is to drain out the extra blood so people will not come to eat it, but it is not an essential part of the shechita obligation. The Gemara raises three difficulties against this explanation, but they are all resolved. If exactly half of a siman was slaughtered, there is a debate between Rav and Rav Kahana - do we say that since the majority is not unslaughtered, the shechita is valid, or do we say that since the majority has not been slaughtered, the shechita is invalid? The Gemara begins by raising difficulties against Rav's position that half of a siman is considered as if the majority is slaughtered and the bird is permitted.

    46 min
See All (2K)

Hosts & Guests

4.5
out of 5
181 Ratings

About

Hadran.org.il is the portal for Daf Yomi studies for women. Hadran.org.il is the first and only site where one can hear a daily Talmud class taught by a woman. The classes are taught in Israel by Rabbanit Michelle Cohen Farber, a graduate of Midreshet Lindenbaum's scholars program with a BA in Talmud and Tanach from Bar-Ilan University. Michelle has taught Talmud and Halacha at Midreshet Lindenbaum, Pelech high school and MATAN. She lives in Ra'anana with her husband and their five children. Each morning the daf yomi class is delivered via ZOOM and then immediately uploaded and available for podcast and download. Hadran.org.il reaches women who can now have access to a woman's perspective on the most essential Jewish traditional text. This podcast represents a revolutionary step in advancing women's Torah study around the globe.

Information

  • Creator
    Michelle Cohen Farber
  • Years Active
    2020 - 2026
  • Episodes
    2K
  • Rating
    Clean
  • Copyright
    © Copyright Michelle Cohen Farber 2012-2024 All rights reserved
  • Show Website
    Daf Yomi for Women - Hadran

You Might Also Like