Daf Yomi for Women - Hadran

Michelle Cohen Farber
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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. 1D AGO

    Menachot 41 - Shabbat February 21, 4 Adar

    Daf Yomi for Women - Hadran

    31 min

  2. 1D AGO

    Menachot 40 - February 20, 3 Adar

    Beit Shammai and Beit Hillel disagree regarding the law of a sadin (a linen garment) in the context of tzitzit. While Beit Shammai exempts a linen garment from the obligation of tzitzit to avoid the prohibition of shaatnez (mixing wool and linen), Beit Hillel holds it is obligated. Their reasoning is based on the textual juxtaposition of the laws of shaatnez and tzitzit, which teaches that the positive commandment (aseh) of tzitzit overrides the negative prohibition (lo taaseh) of shaatnez. Although the halakha follows Beit Hillel, Rabbi Eliezer ben Rabbi Tzadok testifies that anyone who attached tchelet (wool) to a linen garment in Jerusalem was viewed with wonder - as it caused onlookers to mistakenly believe shaatnez was generally permitted. Rabbi explains that the Sages eventually prohibited this practice because people did not know about the drasha permitting shaatnez and would come to think that shaatnez was permitted in general. Since difficulties were raised against Rabbi's explanation, Rava and Rabbi Zeira offer four alternative reasons for why the Sages prohibited wool tzitzit on linen garments: Decree of "kala ilan": There is a concern that one might use a dye that looks like techelet but is not the authentic wool dyed with snail secretions. In such a case, the wearer violates the prohibition of shaatnez (wool and linen) without having fulfilled the mitzvah that allows it. Decree of "teima" (testing): A concern regarding the validity of the tzitzit - lest the techelet used was dyed during the "testing" of the color, which is invalid because it was not dyed specifically for the sake of the mitzva (lishma). Concern of "ta'aseh ve'lo min he-asui ": Rava and Rabbi Zera explain a concern that if the linen garment tears within three fingerbreadths of its edge, a person might sew it back up and leave the sewing threads to serve as tzitzit. This would be invalid because the Torah requires the mitzva to be actively made by attaching the strings to the garment, rather than utilizing threads that were already there for a different purpose. Decree of night garments: Since a garment worn exclusively at night is exempt from tzitzit, wearing wool strings on a linen night garment would constitute a shaatnez violation without any mitzva to permit it. The Gemara discusses the definition of a garment obligated in tzitzit regarding a hybrid garment made of leather and fabric. Rava rules that we follow the primary material of the garment: if the body of the garment is fabric and the corners are leather, it is obligated; if the body is leather and the corners are fabric, it is exempt. Rav Achai disagrees, arguing that the status follows the material of the corners themselves. Regarding the construction of the tzitzit, Rav Huna rules that if one attached tzitzit to a garment while it only had three corners and then completed the fourth corner afterward, the tzitzit is invalid due to "ta'aseh ve'lo min he-asui" (Make it, and not from that which is already made). The Gemara challenges this from the practice of the "Early Pious Ones," who would attach techelet after weaving only three fingerbreadths of the garment (when only two corners were in existence). The Gemara resolves this by understanding the custom of the pious ones to be performed at the end, when there were only three fingerbreadths left to weave (when the four corners were already in existence). Finally, the Gemara challenges the invalidation of "ta'aseh ve'lo min he-asui" based on Rabbi Zera's ruling, which validates attaching new tzitzit onto a garment that already has tzitzit (and then removing the old ones). Rava suggests that because of the prohibition of "bal tosif" (do not add to the mitzvot), the act of attaching the strings before the obligation exists is not considered a significant "act." However, Rav Papa challenges Rava's reasoning, explaining that it depends on human intent: if one intends to cancel the first set of strings and replace them with the new ones, it is considered a significant act. This raises the question: if intent makes it a valid act, why was the case of attaching tzitzit before the garment was finished invalid in light of Rabbi Zeira permitting the case of the extra strings?

    37 min

  3. 2D AGO

    Menachot 39 - February 19, 2 Adar

    Rava explains that the top knot on the tzitzit (after all the windings) must be of Torah origin. If it were not, the attachment would be considered temporary, and there would be no need for the Torah to permit the use of mixed types (shatnez—wool and linen) in tzitzit. Raba bar Rav Ada transmitted in the name of Rav that if a single thread is torn at its base (the top of the tzitzit), the tzitzit are no longer valid. When Rav Nachman taught this, Rava raised a challenge from a braita, but Rav Nachman reinterpreted the source in a way that resolved the contradiction. Raba stated in the name of Rav that the specific thread used for the windings counts as one of the required threads of the tzitzit. Rav Yosef corrected the attribution, noting that the statement actually originated from Shmuel. Raba taught in the name of Shmuel that if the techelet thread was mostly consumed by the windings, leaving only a small amount of string to hang down, the tzitzit remain valid. Rav Yosef again corrected him, clarifying that this statement came from Rav. Rav is quoted by another source as establishing the halakha on three points: a minimum of set of one windings is necessary, and the ideal tzitzit consists of one-third windings and two-thirds hanging string. According to Rebbi, each winding (chulya) should of one thread wound at least three times. However, a different braita states there should be between seven and thirteen windings, representing the seven firmaments and the spaces between them. One should also begin and end the windings with a white string, as derived from the biblical verse. Rav and Raba bar bar Hana disagree about whether a garment with only windings and no loose strings hanging is valid. Their debate is rooted in different ways of understanding the purpose of the terms petil and gedilim used in the Torah. Shmuel says in the name of Levi that even the white threads can be made of wool when placed on a linen garment. A question is then raised as to whether a woolen garment can have linen threads; Rav Yehuda's statement is cited to answer this, as he explicitly permits linen strings in a woolen garment. He even permits using both wool and linen strings in a silk garment. Rav Nachman disagrees with this last point and exempts a silk garment from tzitzit entirely. Rava challenges Rav Nachman's position, but Rav Nachman resolves the difficulty. Their underlying dispute is whether the word beged (clothing) in the Torah refers to all materials or only to those made of wool or linen.

    41 min

  4. 3D AGO

    Menachot 38 - Rosh Chodesh Adar - February 18, 1 Adar

    Link to Ptil Techelet website. The Gemara brings two different versions of the incident involving Mar bar Rav Ashi, whose tzitzit were torn on Shabbat while he was walking home. This raises the subject of "kevod haberiyot" (human dignity), which overrides a "lo ta'aseh" (negative commandment) in the Torah. Both versions bring the explanation of Rav bar Shaba, who explained that this law refers specifically to the negative commandment of "lo tasur" (do not stray from the words of the Sages), meaning that it only overrides Rabbinic prohibitions. For tzitzit, one must place two strings of techelet and two white strings. The Mishna rules, however, that this is not essential – one can have only white or only techelet. Also regarding the tefillin of the hand and the tefillin of the head - they are two independent mitzvot and do not hinder one another; someone who has only one of them puts it on and recites the blessing over it. The Gemara suggests that the Mishna does not follow the view of Rebbi, who holds that the techelet and the white do hinder one another. He learns this from the verse "And you shall see him" (u're-item oto), which teaches that both must be together, while the rabbis learn that it is possible to see each kind separately. However, two other suggestion were brought to explain the Mishna according to the view of Rebbi: Rav Yehuda in the name of Rav: The law in the Mishna (that they do not hinder) was stated regarding the order of precedence. It is a mitzva to first place the white (since the white is the color of the "corner" of the garment, which appears in the verse first), but if one placed techelet before white, one has fulfilled the obligation, though the mitzva has not been performed in the most ideal way. Rava: The Mishna is speaking about gerdumin (remnants) of one of the colors - strings that were torn after they were already placed in the garment - the tzitzit remains valid. His words rely on the words of the sons of Rabbi Chiya, who said that remnants of techelet are valid. The minimum measure that must remain in a string to maintain its validity is "enough to tie them" (kedei le'anvan), meaning a length sufficient to make a slipknot. From the statement of the sons of Rabbi Chiya, Rava concludes that one must tie a knot on each and every "chulya" (group of windings) in the tzitzit. The reason for this is that if one does not tie a knot at every chulya, if just a short strand is permitted, the moment the string is severed above the first knot, all the windings will unravel and disappear. The knots between the chulyot ensure that even if part of the string is cut off, the structure of the rest of the tzitzit will be preserved and it will remain valid under the law of gerdumin. However, Rava's assumption is rejected as the sons of Rabbi Chiya may only permit gardumim when there are knots at every chulya.

    37 min

  5. 4D AGO

    Menachot 37 - February 17, 30 Shvat

    There are three different ways that Tannaim derive the source for wearing tefillin on the left hand. However, left-handed people wear them on the right. There are three different ways that Tannaim derive the source for wearing tefillin shel yad on the upper part of the arm. There are two different ways that Tannaim derive the source for wearing tefillin shel rosh on the top of the head. There is a Tannatic debate between Rabbi Yishmael and the rabbis about whether each tzitzit is a distinct mitzva (Rabbi Yishmael), or if one cannot fulfill the mitzva without having tzitzit on all four corners. The Gemara brings three practical ramifications of their debate. There are three examples brought of changes one can make to a four-cornered garment which, while it may no longer look like a four-cornered garment, would still be obligated in tzitzit. Shmuel ruled like Rabbi Yishmael, but the Gemara states that the halakha is not like that and brings a story with Mar bar Rav Ashi and Ravina to prove it.

    44 min

  6. 5D AGO

    Menachot 36 - February 16, 29 Shvat

    Rav Chisda explains that if one speaks between placing the tefillin shel yad and the tefillin shel rosh, an additional blessing must be recited upon the shel rosh. From this, one can infer that if no interruption occurs, only one blessing is required. However, this poses a difficulty in light of Rabbi Yochanan's statement that there are separate blessings for the shel yad and shel rosh. Abaye and Rava resolve this conflict, yet their resolution is interpreted differently by Rashi and Rabbeinu Tam, resulting in two distinct customs. The tefillin shel yad is placed first, followed by the shel rosh. When removing them, the order is reversed: the shel rosh is removed first, then the shel yad. This specific sequence is derived from the verse in Devarim 6:8. If one dons tefillin early in the morning before the proper time has arrived, the blessing is recited the moment the obligation begins. As stated in Berakhot 9b, this occurs when it becomes light enough to recognize an acquaintance from a distance of four cubits. There are three opinions regarding how late one may wear tefillin: until sunset, until the last people leave the market, or until one goes to sleep. Two versions of Rav Nachman's ruling exist - either supporting or opposing the middle position. This ruling either aligns with or contradicts the practice of Rav Chisda and Raba bar Rav Huna, who would pray Maariv while still wearing tefillin. A challenge is raised against Raba bar Rav Huna's practice based on his own statement implying that tefillin must be removed as darkness falls. This is resolved by explaining that his statement referred specifically to Shabbat. There are two different derivations for the exemption of tefillin on Shabbat: one links it to the exemption of wearing tefillin at night, while the other does not. Is it forbidden to don tefillin at night? If so, does one transgress a positive commandment or a negative one? One should touch the tefillin while wearing them to maintain constant awareness of them. This is derived via a kal v'chomer (a fortiori argument) from the tzitz (the Kohen Gadol's forehead plate). Tefillin are worn on the left hand, as derived from various verses indicating that the word "yad" refers specifically to the left hand.

    45 min

  7. 6D AGO

    Menachot 35 - February 15, 28 Shvat

    Pictures The exact order of the four biblical passages (parshiot) within the tefillin shel rosh is critical; if they are not arranged in their specific sequence, the tefillin are disqualified. Abaye and Rava debate the specifics of this requirement, questioning the validity of the tefillin if the two "outer" sections (the first and last) or the two "inner" sections are transposed. Several physical elements of the tefillin are classified as halakha l'Moshe m'Sinai: the embossed letter Shin on the Shel Rosh, the requirement for the boxes to be perfectly square, the titura (the base), and the ma'abarta (the passageway for the straps). Regarding the straps (retsuot), the outer side must be black. The underside may be other colors, though red is strictly prohibited. If a strap is partially torn, it is disqualified. The Gemara distinguishes this from tzitzit or a hyssop branch, where "remnants" may still be valid; this is because tefillin straps serve an object of inherent kedusha (sanctity), requiring a higher standard. The knot of the shel rosh must be shaped like the letter dalet (halakha l'Moshe m'Sinai). Rav Nachman rules that the knot should be prominent and face outward, reflecting the idea that tefillin serve as a sign to the nations that "God's name is called upon you." This purpose also dictates the exact placement of the knot at the base of the skull and the box on the head. Finally, the blessing is recited after the tefillin are placed but before the final wrapping or tightening is completed.

    44 min

  8. FEB 13

    Menachot 34 - Shabbat February 14, 27 Shvat

    Rav Huna states that a closed-in staircase opening (lul) between a house and an upper story requires one mezuza if it has one entrance and two mezuzot if it has two. Rav Papa infers from this that a room (indrona) with four doors requires four mezuzot, even if the resident typically utilizes only one of them. Amemar rules that a doorway situated at a corner is obligated in a mezuza; though Rav Ashi questions this due to the lack of formal doorposts (patzim), Amemar maintains that the edges of the walls themselves serve as the post. Rav Papa observes a doorway in Mar Shmuel's house that had only a left-side post yet was fitted with a mezuza. He questions this practice, as it seems to follow Rabbi Meir, who obligates a mezuza for a house with only one post—but even Rabbi Meir only holds that a mezuza is placed on the right side. The source for the right-side placement is derived from the word "beitecha" (your house), which is interpreted as "biatcha" (your entry). The connection between entry and the right side is either because a person begins their entry by leading with the right foot, or it is derived from the verse regarding Jehoiada the kohen, who placed a chest for donations to the right of the altar as people "came in." The dispute between Rabbi Meir and the Rabbis regarding a single doorpost centers on the plural phrasing of "mezuzot." The Rabbis hold this implies a minimum of two posts, while Rabbi Meir explains how the term can signify a single post, based on the interpretations of Rabbi Yishmael and Rabbi Akiva who utilize various exegetical principles. A braita derives the obligation to write the mezuza on parchment and then affix it to the wall, rather than writing it directly on the stones of the doorpost as might be understood from a simple reading of the verse. Regarding tefillin, the four paragraphs are all essential (me'akvot); even the omission of a single letter, or the "tip" of the letter yud, renders them invalid. Rav Yehuda in the name of Rav adds that every letter must be surrounded by blank parchment on all four sides. The Gemara discusses the source for the four compartments of the head tefillin (shel rosh). Rabbi Yishmael derives the number four from the number of mentions and spelling variations of the word "totafot," while Rabbi Akiva explains that the word is a compound of "tat" (two in the Katpi language) and "pat" (two in the Afriki language). A braita clarifies that while the tefillin shel rosh contain four separate scrolls in four compartments, the arm tefillin (shel yad) consist of all four paragraphs written on a single scroll. If one wrote the tefillin shel rosh on one scroll, it is valid, as long as it is put into four separate compartments. If one wrote the tefillin shel yad on four separate scrolls and placed them in one compartment, it is valid, though Rabbi Yehuda requires them to be glued together to appear as one. Rabbi Yosi rules that a tefillin shel rosh can be used on the arm if it is covering by one piece of leather. A contradiction is raised against Rabbi Yosi as Rabbi Yochanan ruled that this is not possible as one cannot lower an item in sanctity, i.e. from the head to the arm. The order of the paragraphs to be placed in the four compartments of the tefillin shel rosh is established as: kadesh and v'haya ki yeviacha on the right, followed by shema and v'haya im shamoa on the left. To resolve a contradiction with another source that reverses this, Abaye clarifies that each source refers to a different perspective of "right" and "left," depending on whether one is looking from the perspective of the reader or the wearer. Rashi and Rabbeinu Tam (among others) disagree about how to understand the specific order of the tefillin described in the Gemara. Rav concludes that if a scribe switches the order of the paragraphs, the tefillin are invalid.

    41 min
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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
    2015 - 2026
  • Episodes
    2K
  • Rating
    Clean
  • Copyright
    © Copyright Michelle Cohen Farber 2012-2024 All rights reserved
  • Show Website
    Daf Yomi for Women - Hadran

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