Daf Yomi for Women - Hadran

Michelle Cohen Farber
  • 4.7 (39)
  • JUDAÍSMO
  • CADA DÍA
Daf Yomi for Women - Hadran

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. HACE 3 H

    Sanhedrin 29 - January 15, 15 Tevet

    Today's daf is sponsored by Suri Davis in honor of the first birthday of her granddaughter, Hallel Ruth bat Shai Zvi and Esther Shifra Goldman. Today's daf is sponsored by Harriet Hartman in loving memory of her grandson, Ephraim ben Liat and Shmuel (Jackman) H’YD, on his first yahrzeit. "He fell in Gaza one year ago. He was a faithful daf yomi learner, even in his “namer” tank, and an inspiration to us all for his dedication to Torah, his beautiful “middot,” his maturity and humility, and the love he shared with his family." Today's daf is sponsored by Michelle Feiglin in loving memory of her father, Natan ben Devorah v'Shlomo Elimelech on his 9th yahrzeit and in loving memory of their grandson, Neriya Yosef Hoshea ben Gidon v'Avital. "My father was liberated from Buchenwald and rebuilt his life in Melbourne, Australia. He inspired my love of learning Torah and every lunchtime in the middle of his working day could be found in front of his Gemara. He had great success in business, but he always said that his biggest success was his family."  Rabbi Yehuda ruled in the Mishna that if two people were related by marriage and the marriage ended, but there were children from that marriage, they are still considered relatives. Do we follow Rabbi Yehuda's ruling? Rabbi Yehuda also ruled that a close friend is disqualified from being a witness. However, the rabbis clarify that this only applies to a friend from the wedding party, and only during the week of the wedding or perhaps only on the wedding day itself. Rabbi Yehuda's ruling that a close friend or enemy is disqualified from testifying is derived from Numbers 35:23. The Mishna outlines court procedures: First, witnesses are warned to tell the truth, then they are questioned separately. In monetary cases, only designated witnesses can testify. After a majority decision is reached, it is forbidden for a judge to leave court and reveal that they disagreed with the ruling, wanting to acquit when others voted to convict, as this constitutes rechilut (gossip), a form of lashon hara (harmful speech). What warning is given to witnesses to ensure truthful testimony? Rav Yehuda, Rava, and Rav Ashi each propose different warnings, with each successive suggestion addressing perceived flaws in the previous ones. The Mishna supports Rav Yehuda's position that borrowers must formally designate witnesses. If undesignated witnesses hear a borrower's admission of debt, the borrower can claim it was said in jest. However, if the borrower denies making any admission and witnesses testify otherwise, Abaye rules that the admission is valid and the debt must be repaid. Rav Papa son of Rav Acha bar Ada quoting Rava disagrees, arguing that the borrower might have been joking and forgotten about it, since people typically don't remember trivial interactions. Another way to invalidate an admission is to claim it was made only to appear less wealthy. Can this argument be applied to deathbed statements? Do we assume that someone on their deathbed would want their children to appear less wealthy, or does this concern only apply to protecting oneself? Under what circumstances can witnesses document an admission? For loans, documenting creates a lien on the borrower's property. Therefore, documentation is permissible only when this was clearly the creditor's intention.

    49 min

  2. HACE 1 DÍA

    Sanhedrin 28 - January 14, 14 Tevet

    Presentation of Relatives Today's daf is sponsored by Dianne Kuchar. "My love and gratitude to Rabanit Michelle for her teaching, Goldie and Debbie for their hospitality and friendship and all you dafferot/im during my wonderful time here at home in Israel, leaving today back ASAP." Today's daf is sponsored by Vitti Rosenzweig-Kones in loving memory of her brother, Eliyahu David ben Sara and Shmuel. From where do we derive that cousins cannot testify for each other, that relatives cannot testify together for other people, and that relatives from the mother's side are disqualified as well. The verse that serves as the main source for these laws is Devarim 24:16, whose topic is capital punishment. From where do we derive that these laws apply to monetary law as well? Rav brings a list of relatives who cannot testify for him and he cannot testify for them. However, the Gemara raises a difficulty with his ruling in light of the Mishna as he forbids a second-generation relative with a third (his cousin's son) and the Mishna only listed first and second-generation relatives. Three answers are suggested - the first two are rejected. In conclusion, Rav does not hold like the Mishna but partially agrees with Rabbi Elazar's position. Rav Nachman listed relatives through one's mother-in-law - her brother and the sons of her siblings. He then explains that these cases can be found in our Mishna as the son-in-law of his sister's husband is the same relationship viewed from the other direction. Rav Ashi does the same thing with the relatives through the father-in-law. When Rav was asked if a man could testify for his stepson's wife, Rav answered that he could not. Two versions of his answer were quoted either a husband is like his wife or a wife is like her husband. Rav Huna brings a source for this from Vaykira 18:14. If the son of his mother's husband is his brother, why is it necessary to list it separately in the Mishna? Two answers are brought, each based on a different understanding of the case - is it his mother's son or her husband's son from a different wife? Rav Chisda rules that the parents of the wife can testify for the parents of the husband as they are not considered relatives. Raba bar bar Hana permits a man to testify for a woman to whom he is betrothed. However, Ravina limits his ruling and the Gemara rejects it entirely. The Mishna listed that a stepson is disqualified, but not his son and stepson. Two braitot show a debate between Rabbi Yehuda and Rabbi Yosi about whether that is true for the stepson or the brother-in-law, and perhaps both. The Gemara tries to understand the position of each of them and which opinion fits with our Mishna and which opinion disagrees with our Mishna. Shmuel ruled like Rabbi Yosi. Rav Yosef thought that the ruling related to Rabbi Yosi in our Mishna was that only relatives that inherit each other are forbidden, but Abaye suggested that it could mean Rabbi Yosi above in his debate with Rabbi Yehuda.

    47 min

  3. HACE 2 DÍAS

    Sanhedrin 27 - January 13, 13 Tevet

    Presentation of Relatives Today's daf is sponsored by Ronit and Shlomi Eini in honor of their son Avichai Avraham's marriage to Shilat. If someone is convicted as a false witness (ed zomem), when does their disqualification begin - from the time they testified falsely or only from the time of conviction? Abaye rules it begins from the time of the false testimony (retroactively), while Rava holds it begins only from the time of conviction. Two explanations are offered for Rava's position. The first suggests that we only believe the second group of witnesses who contradict the first because of a unique ruling derived from the Torah, and therefore the original witnesses are only considered liars upon conviction. The second explanation proposes that while Rava theoretically agrees with Abaye, he only disqualifies them from the time of conviction to prevent losses to those who relied on their testimony before knowing they had lied in court. What is the practical difference between these two explanations? This debate is one of only six cases (ya'al k'gam) where we rule like Abaye against Rava. If someone eats non-kosher meat specifically to express contempt for God, rather than for financial reasons or personal desire, are they disqualified from being a witness? This case is also debated between Rava and Abaye, and is another instance where we rule like Abaye. Does the debate between Rava and Abaye parallel a debate between Rabbi Meir and Rabbi Yosi regarding whether an ed zomem who lied in a monetary case is also disqualified from testifying in capital cases? Initially, the debates are compared, with Abaye's position aligned with Rabbi Meir and Rava's with Rabbi Yosi, but this comparison is ultimately rejected. We follow Rabbi Meir's ruling that a witness who lied in a monetary case is disqualified from testifying in capital cases because there is an unattributed Mishna that holds his position. A story is brought where witnesses were disqualified as per Rabbi Meir's position and the ensuing discussion in the court was to find the Mishna which holds like Rabbi Meir to support the court's ruling. Which relatives are disqualified from serving as witnesses? What is the Torah source for the prohibition against relatives testifying for each other?

    47 min

  4. HACE 3 DÍAS

    Sanhedrin 26 - January 12, 12 Tevet

    Those who sell produce during the Sabbatical year are disqualified from testifying. Rabbi Shimon (in the Mishna) explains that initially, these people were called collectors of Sabbatical produce. However, when tax collectors (anasim) became more numerous, the term changed to "sellers of Sabbatical produce." The Gemara presents two interpretations of this unclear passage, with the first interpretation being rejected. Reish Lakish was following two rabbis who were traveling to Asya to intercalate the year, as he wanted to observe their process. During their journey, they encountered people plowing and harvesting during the Sabbatical year. When Reish Lakish questioned why the rabbis weren't stopping these apparent violations, they offered possible explanations for how each person's actions might be permissible. Upon reaching their destination, the rabbis went to the second floor to deliberate about the intercalation. They climbed up using a ladder and immediately removed it to prevent Reish Lakish, whom they considered bothersome, from following them. Reish Lakish later complained to Rabbi Yochanan, declaring the rabbis to be a kesher reshaim (conspiracy of wicked people) who should not participate in the year's intercalation. The Gemara then traces the origin of the term kesher reshaim through stories about Shevna, who served as Hizkiyahu's steward. Rabbi Abahu, citing Rabbi Elazar, states that the court must publicly announce when someone is found to be disqualified from serving as a witness. Until such an announcement is made, the witnesses retain their qualification to testify. There is a specific debate regarding whether this announcement requirement applies to shepherds. Regarding wrongdoers such as those who accept charity from gentiles, engage in forbidden sexual relationships, or eat from fields during harvest season - there is a discussion of their eligibility to testify. Rav Nachman presents his views on these three cases, and the Gemara either restricts the scope of these rulings or presents opposing viewpoints.

    46 min

  5. HACE 5 DÍAS

    Sanhedrin 25 - Shabbat January 11, 11 Tevet

    Can Rami bar Hama's interpretation that gambling is prohibited due to asmachta (conditional commitment) align with the Mishna's position? What factors determine this alignment? Rava expanded the disqualification of witnesses to include not only those who lend with interest, but also those who borrow with interest. How should we understand mafrichei yonim (dove-handlers) in the Mishna? Two interpretations exist: either those who engage in bird racing (a form of gambling) or those who train doves to lure other birds. When someone repents, what evidence must they show the community to regain their eligibility as a witness? Does the path to rehabilitation differ between a butcher who fraudulently sold non-kosher meat as kosher and other disqualified witnesses like gamblers or usurers? Which other categories of people were initially qualified to serve as witnesses but later became disqualified? What led to these changes in status?

    44 min

  6. HACE 5 DÍAS

    Sanhedrin 24 - January 10, 10 Tevet

    Today's daf is sponsored by Shulamith and Joel Cohn in loving memory of "Bubby," Rebbitzen Esther Predmesky whose yahrzeit is today, asara b'tevet. Today's day is sponsored by the Hadran Women of Long Island in honor of the birth of a grandson, son of Naomi and Dani Weinberger, to our friend and co-learner, Deena Rabinovich. "May the entire family enjoy much nachat from the new arrival as he grows l'Torah (and l'daf), l'chuppa and l'maasim tovim.  May we all continue to celebrate smachot "ad beli dai." Ravin brings (in the name of Rabbi Yochanan) a fourth explanation for Rabbi Meir's position that allows litigants to disqualify witnesses. Reish Lakish's choice of words showed respect for Rabbi Meir, which leads the Gemara into a broader discussion about scholarly respect for one another. Through various interpretations of verses (primarily from Zechariah), the Gemara contrasts the behavior of scholars in Israel and Babylonia. The Israeli rabbis are portrayed as having mutual respect, while the Babylonian rabbis are described as lacking such respect. The text then explores complex scenarios about litigant rights. If someone accepts a single witness, a relative of the opposing party as witness or judge, or agrees to a weaker oath than required, can they later change their mind? This raises questions about whether this debate applies only to cases where the litigant is forgiving a claim (making it more likely they intended to commit to the outcome), or even to cases where they must pay (less likely they intended to commit). There's also discussion about whether this applies before or after the court's ruling. Who is disqualified from being a witness?  Why is someone who gambled not allowed to testify - is it because of asmachta (problematic conditional commitments) or because not having legitimate employment raises concerns they might be bribed to give false testimony?

    47 min

  7. HACE 6 DÍAS

    Sanhedrin 23 - January 9, 9 Tevet

    Today's daf is dedicated in memory of three IDF soldiers who fell in Gaza: Nevo Fisher, Matityahu Ya'akov Perel, and Kanaoo Kasa. Nevo was a friend of my daughter. Rabbi Meir and the rabbis disagree about the selection process for three judges in monetary law cases. According to Rabbi Meir, each litigant selects one judge, and then both litigants together choose the third judge. The rabbis, however, maintain that after the initial two judges are chosen, these judges themselves select the third. It remains unclear if this Mishna specifically addresses an alternative arbitration court. A second point of disagreement concerns whether one party can disqualify the other party's judges or witnesses without valid cause. The Gemara initially struggles with interpreting the selection method. They think that when the Mishna says each side chooses "one," it means one complete court, which would result in nine judges! To resolve this confusion, they initially propose that the Mishna only applies to cases where neither side accepts the other's court. This interpretation is ultimately rejected. Instead, the Mishna is understood to present an ideal system for selecting judges: each side chooses one judge, and then the third judge is chosen jointly - either by the two litigants (according to Rabbi Meir) or by the two selected judges (according to the rabbis). This creates a balanced court. What is the source of the debate between them?  The Gemara then addresses a difficulty in Rabbi Meir's position: how can he allow either side to disqualify judges? The only reasonable interpretation is that disqualification is only permitted when the judges lack expertise. But this raises another question: how can Rabbi Meir permit the disqualification of two witnesses, given that the strength of witnesses in two is equal to the strength of judges in expert judges? Reish Lakish resolves this by explaining that the Mishna actually refers to disqualifying only one witness. Though this answer faces some challenges, the Gemara presents two additional explanations each playing off a case where one litigant brings another and the two testify against the other litigant's two witnesses.

    46 min

  8. 8 ENE

    Sanhedrin 22 - January 8, 8 Tevet

    Today's daf is sponsored by  Marc and Becki Goldstein. "In honor of our 50 years of Aliyah, our son Kobi bought and dedicated a bavli Shas to the Nezarim shul in Gaza." Today's daf is sponsored by Suri Davis in loving memory of her grandmother Esther bat Menachem Mendel. "Her husband, Chaim Davis, brought the first daf yomi shiur to the five towns in 1974." There are two opinions regarding the Torah's original script - was it initially written in ancient Hebrew characters and later changed to Ashurit (modern Hebrew script), or was it written in Ashurit from the beginning? Out of respect for the monarchy, one is prohibited from riding the king's horse, sitting on his throne, or using his scepter. Additionally, one must not view the king while he is getting a haircut or when he is naked or in the bathhouse. The text discusses Avishag the Shunamite, who served King David in his final years. Though he could have married her, he chose not to, as he already had eighteen wives. This teaches us about the gravity of divorce - rather than divorce one of his existing wives to marry Avishag, David was permitted to be secluded with her unmarried. This leads to a broader discussion about marital bonds, particularly the deep connection between spouses in their first marriage. Rabbi Yochanan compared the complexity of matchmaking to the splitting of the Red Sea. When confronted with a seemingly contradictory teaching from Rav - that forty days before a fetus's creation, a heavenly voice declares a child's future spouse, they resolve that Rabbi Yochanan was referring specifically to second marriages. Regarding grooming regulations: a king must have his hair cut daily, a kohen gadol weekly, and regular kohanim monthly. The source of these laws is discussed, along with the prohibition of wine for serving priests. There's a debate about these laws' current applicability: Rebbi maintains neither applies today, while the rabbis argue that the wine prohibition remains in effect, as the Temple might be rebuilt suddenly and intoxicated priests would be unfit for immediate service. The Gemara explores why they distinguish between the grooming and drinking regulations, offering two explanations, with the second raising an unresolved difficulty. Notably, these priestly regulations are derived from the prophet Yechezkel rather than the Torah, raising the question of how these laws were known before his time. The text concludes with a description of the kohen gadol's distinctive hairstyle.

    47 min
Ver todo (1.9 k)

4.7
de 5
39 calificaciones

Acerca de

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.

Información

  • Creador
    Michelle Cohen Farber
  • Años de actividad
    2015 - 2025
  • Episodios
    1.9 k
  • Clasificación
    Apto
  • Copyright
    © Copyright Michelle Cohen Farber 2012-2024 All rights reserved
  • Mostrar sitio web
    Daf Yomi for Women - Hadran

También te podría interesar

Para escuchar episodios explícitos, inicia sesión.

Mantente al día con este programa

Inicia sesión o regístrate para seguir programas, guardar episodios y enterarte de las últimas novedades.
Elige un país o región

Africa, Oriente Medio e India

Asia-Pacífico

Europa

Latinoamérica y el Caribe

Estados Unidos y Canadá