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Daf Yomi for Women - Hadran
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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.
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Chullin 63 - July 2, 17 Tamuz
2d ago00:46:40Tap to summarizeStudy Guide The Gemara continues to enumerate various species of birds, identifying which are kosher and which are not, while providing helpful mnemonics to remember their status. A debate is cited regarding whether there are 23 or 24 non-kosher bird species in total; both opinions require structural explanations as to how they arrived at their respective counts, given that there are 20 species listed in Vayikra and 21 listed in Devarim. One can purchase eggs from a non-Jew, provided the non-Jew identifies the specific bird they came from, and that species is known to be kosher.
Transcribe →Chullin 62 - July 1, 16 Tamuz
3d ago00:45:08Tap to summarizeThere is a dispute between Rav Nachman and Ameimar whether a bird possessing a single sign can be permitted if one is not expert in identifying the peres and ozniyah. Rav Nachman does not permit it, but Ameimar rules that any bird with a single sign is permitted, provided it is not known to be a predator (doreis), as there is no concern regarding the peres and ozniyah since they do not inhabit populated areas. The characteristics of specific birds are defined, such as the white swallow (concerning which Rabbi Eliezer and the Sages disagree) and the sacrificial eligibility of birds like the tasil—which is valid before its maturity as a young dove (ben yona), but invalid if it has already reached maturity as a turtledove (tor). Rav Asi enumerates eight birds whose status remains in doubt ("eight doubts") because their gizzards do not peel easily by hand but only with a knife. A series of short Amoraic traditions is presented, identifying various birds as forbidden or permitted and providing mnemonic signs to remember which of them are forbidden.
Transcribe →Chullin 61 - June 30, 15 Tamuz
4d ago00:29:39Tap to summarizeThe Mishna states that the four physiological signs of a kosher bird are not explicitly detailed in the Torah, but are instead established by the Sages. The Gemara challenges this assertion based on a braita, which indicates that these kosher indicators are actually derived through a comparison of the anatomical details of each type of bird—specifically evaluating the characteristics of the nesher (griffin vulture), which is listed as non-kosher, against those of the tor (turtledove), which is known to be kosher due to its role in sacrificial offerings. Abaye resolves this difficulty by explaining that the analytical comparison of the physical details between the tor and the nesher outlined in the braita is precisely the methodology employed by the Sages to formulate and define these diagnostic signs. Rabbi Chiya introduces a braita asserting that a bird possessing even a single kosher sign is permitted, based on the premise that only a bird structurally identical to the nesher—which lacks all four signs—is fundamentally excluded, along with the other non-kosher species explicitly enumerated in the Torah. The Gemara raises a difficulty, noting that one could argue the exact inverse: using the tor as the absolute paradigm, one could deduce that a bird is kosher only if it possesses all four signs. Since the other non-kosher birds listed in the Torah possess either one, two, or three kosher signs, the Gemara resolves the difficulty by explaining that if all four signs were universally required to render a bird kosher, there would be no logical necessity for the Torah to detail the other twenty-three non-kosher species, as their status as non-kosher would already be self-evident. The Gemara then proceeds with a series of analytical queries, asking why the halakhic paradigm should not be derived from those forbidden birds that possess three signs, two signs, or one sign, respectively. In each instance, the Gemara answers using a redundant-case logic: if any of those categories served as the baseline paradigm, the Torah would have had no need to explicitly list the remaining forbidden species that possess fewer kosher signs (simanim). The premise of the final query assumes that the peres and ozniyah (birds possessing a single kosher sign) could have established a binding paradigm were it not for the counter-example of the nesher. The Gemara immediately questions this, invoking the hermeneutical rule that two biblical verses teaching the same law cannot serve as a general paradigm (shnei ketuvim haba'im k'echad). Since both the peres and ozniyah share the same baseline characteristics, how could it be suggested that they form a general rule? The Gemara answers that they represent two distinct halakhic categories; one of them is completely unique because, within the entire biblical list of non-kosher birds, it is the sole species that possesses a specific, distinct kosher sign not found in any of the others. In conclusion, the ultimate paradigm is the nesher (representing the principle that a bird is kosher unless it shares all the forbidden traits of the listed species), and we do not derive the rule from the tor. The tor (with all four kosher signs) is explicitly mentioned in the Torah solely to indicate its validity for sacrifices, rather than to serve as a universal archetype for kosher birds.
Transcribe →Chullin 60 - June 29, 14 Tamuz
5d ago00:47:38Tap to summarizeThere is a series of theological debates between Rabbi Yehoshua ben Hananya and the Roman emperor, which demonstrate the sublimity of God through man's inability to look directly at the sun or to sustain the natural armies that serve God. A similar discussion with the emperor's daughter, who scoffed at the providence of God in the world, leads to a punishment of leprosy being inflicted upon her, emphasizing the principle that God's presence is indirectly guiding the world. Rav Yehuda defines the difference between the dimensions of an ox and a donkey that affect the laws of buying and selling. He also explains that the ox sacrificed by Adam possessed only a single horn on its forehead, and that its horns preceded its hooves in creation. This structural precedence supports the view of Rabbi Yehoshua ben Levi, according to which all works of creation were created in their full stature, their full understanding, and their full mature form. Rabbi Chanina bar Papa expounds that the Angel of the World praised the grasses when they applied a kal v'chomer argument and proactively emerged according to their specific kinds (without intermixing), as derived from Genesis 1:11–12. Rabbi Shimon ben Pazi reconciles the scriptural contradiction regarding the creation of the luminaries, detailing the moon's claim that two kings cannot share a single crown, which prompted the divine decree for it to diminish itself. To appease the moon, God granted it dominion by both day and night, linked Israel's calendar to the moon's counting of days and years, and called righteous people "small" like the moon. However, the moon was not appeased by all of these attempts, and God then established a sin offering to be offered on Rosh Chodesh (the New Moon) - a male goat - as an atonement for God. Rav Asi reconciles a contradiction in Creation regarding the emergence of vegetation, explaining that the grass remained hidden at the opening of the ground until the prayer of Adam brought down rain and caused them to sprout, teaching that God desires the prayers of the righteous. Rav Chanan bar Rava identifies the shesua as a unique creature possessing two backs and two spinal columns - as definitive proof that the Torah is from Heaven, as it is impossible to believe that Moshe knew of the existence of that creature. Reish Lakish analyzes a series of seemingly redundant verses, emphasizing that they constitute the core essentials of the Torah itself. For example, the description of the displacement of nations in the land of the Philistines and the land of Moab via intermediary conquests was legally meant to permit the eventual conquest of the land without violating ancient oaths or divine decrees.
Transcribe →Chullin 59 - June 28, 13 Tamuz
6d ago00:41:54Tap to summarizeRav Yehuda discusses the physical dangers of consuming chiltit (asafoetida), particularly on an empty stomach, which Rav Yosef expands upon by listing other hazardous foods consumed on an empty stomach. The Gemara notes that Rav initially permitted an animal whose legs had been severed because he verified that the convergence of sinews (tzumat hagidim) remained intact. Shmuel, however, cautioned him that the severing might have been caused by a venomous snakebite, rendering the animal forbidden due to mortal danger. Shmuel proposed a specific diagnostic test to detect the presence of venom; upon execution, the test confirmed Shmuel's suspicion that the injury was indeed the result of a snakebite. The Mishna enumerates the physiological kosher signs for animals, birds, grasshoppers, and fish. A kosher mammal must possess fully split hooves and chew its cud. While explicit kosher signs for birds are absent from the Torah, the Sages established four indicators: a bird must not be predatory (dores), and it must possess an extra digit, a crop, and a gizzard with an easily peelable inner lining. Rabbi Elazar b'Rabbi Tzadok adds another sign, noting that a bird that evenly splits its digits when perched on a rope is definitively non-kosher. For fish, the required signs are fins and scales, though the Sages debate whether multiple scales are required or if a single scale suffices. Kosher grasshoppers must exhibit four specific traits: four legs, four wings, two extra jumping legs (kartzulayim), and wings that cover the majority of their body. A braita asserts that any animal that chews its cud lacks upper front teeth. After addressing a series of difficulties regarding this rule, the Gemara clarifies that the absence of upper front teeth serves as a reliable indicator that an animal chews its cud and is kosher, with the sole exception of the camel (namely, a young camel). This anatomical indicator is practically valuable in cases where an animal's hooves have been severed, leaving no other means to determine its kosher status. To differentiate between domesticated animals (behema) and wild animals (chaya) - a distinction crucial for determining the prohibition of forbidden fats (chelev), which applies exclusively to domesticated species - a braita states that a wild animal is identified by its horns and cloven hooves. The Sages debate whether the horn alone is a clear sign or if both criteria must be checked. To resolve the anomaly of the goat and an ox, which possess both traits yet are classified as domesticated, the Gemara explains that the horns of a wild animal must be either branched, or layered, grooved, and rounded. The braita further notes that a single-horned animal, known as the keresh, is classified as a wild animal. This introduces a discussion regarding legendary creatures, specifically the keresh and the tigris. The Gemara recounts an incident where a Roman emperor requested that Rabbi Yehoshua ben Hananya show him the tigris. However, the creature's immense power caused widespread destruction from a distance, prompting the terrified emperor to beg Rabbi Yehoshua to return the beast to its place.
Transcribe →Chullin 58 - Shabbat June 27, 12 Tamuz
1w ago00:43:10Tap to summarizeNo description available
Transcribe →Chullin 57 - June 26, 11 Tamuz
1w ago00:49:29Tap to summarizeConflicting traditions existed regarding Rav's ruling in the case of a dislocated femur in a bird. Ultimately, the analysis indicates that Rav permitted such a bird, except in regions where the prevailing custom was to forbid it. However, after presenting various differing opinions regarding this issue, which leaned primarily toward permissibility, the Gemara brings an incident demonstrating that the widespread, accepted custom was indeed to forbid this condition; consequently, the practical halakha is established to be stringent in accordance with this accepted communal custom. Rav Huna defines a treifa as an animal that cannot survive for more than twelve months. A contradiction is raised against this definition from a braita that brings three alternative opinions regarding what legally constitutes a treifa, none of which align with Rav Huna's position. This difficulty is resolved by explaining that Rav Huna follows a different Tanna, whose view is reflected in another braita stating that one must wait through the winter months to determine whether an animal can successfully recover from its specific ailment.
Transcribe →Chullin 56 - June 25, 10 Tamuz
1w ago00:46:53Tap to summarizeThe Mishna enumerates all the physical defects that cause a bird to be rendered a treifa, as well as those that leave it kosher. If a weasel (chulda) attacks a bird in an area where the brain membrane could have been perforated, the bird is considered a treifa. There are, however, different tests one can perform to ascertain whether the membrane was actually punctured, and the Gemara suggests various methods for this inspection. Conversely, in the case of birds that live in the water, a broken skull creates an absolute presumption that the brain membrane was punctured, meaning that no subsequent test will be effective in permitting the bird. If a bird was caught in a fire and burned, the Gemara outlines specific ways to determine whether its internal organs were affected to the point of rendering the bird a treifa. This diagnostic procedure relies on checking for a change in color - either from red to green, or from green to red, depending on the specific internal organ being evaluated. Following the Mishnaic list of kosher conditions in a bird that do not render it a treifa, the Amoraim introduce specific qualifications and limitations to restrict the scope of some of these permitted cases.
Transcribe →Chullin 55 - June 24, 9 Tamuz
1w ago00:47:46Tap to summarizePictures Rava raises several difficulties against Rav Nachman's position that the term "until" implies up to but not including the final value. However, it concludes that the exact meaning depends on the specific context as one must always rule stringently with requisite amounts (shiurim), with the sole exception of a single requisite amount regarding the laws of niddah. Regarding some of the cases enumerated as kosher in the Mishna (if the spleen and kidneys are removed, or the lungs shrivel up out of fear), the Sages qualify and restrict the specific parameters under which the animal is permitted. Rabbi Meir and the Sages disagree regarding a skinned animal (geludah), where the skin has been entirely removed. Rabbi Shimon ben Elazar notes, however, that Rabbi Meir ultimately retracted his position and conceded to the view of the Sages.
Transcribe →Chullin 54 - June 23, 8 Tamuz
2w ago00:44:55Tap to summarizeRav Bibi bar Abaye rules that although a standard hole in the windpipe requires the size of an issar (a coin), its clawing measurement (of redness) is a minimal amount, because the predator's venom burns and consumes the tissue continuously. Regarding the scope of the inspection required due to concern for venom, Rav Nachman testifies in the name of Rav that one must inspect from the base of the brain to the thigh, and not only adjacent to the intestines (as some hold). In an interesting story, Rabbi Yochanan defends the supreme authority of Rav against the queries of Reish Lakish, and consequently, Reish Lakish praises a different tradition of Rav, according to which an animal whose organs (simanim) were dislocated and was subsequently slaughtered is kosher. It was established that new cases of treifot may not be added beyond those enumerated by the Sages, even if these injuries cause the death of the animal. The Mishna enumerates structural defects that leave the animal kosher, including a windpipe that was perforated less than the size of an Italian issar, a brain membrane that was not punctured, and a liver of which a remains. This list gives rise to a fundamental dispute between Rabbi Yochanan and Reish Lakish regarding the scope of the lists in this chapter, which affects their approach to the ruling of Rav Matna, who rules that a femur bone that dislocated is a treifa. Rabbi Yochanan declares the animal kosher because the case was omitted from the exclusive list of treifot, while Reish Lakish rules it a treifa because it is absent from the exclusive list of kosher defects. For the Babylonians, they defined that the size of the isser is similar to a Kurdish dinar, and the Gemara brings a story following this involving Rabbi Yochanan who went to a moneychanger looking for this coin,and told the moneychanger that craftsmen engaged in their work are legally exempt from standing before Torah scholars. How does this differ from craftsmen who would stand up and greet those Jews who were bringing their first fruits to the Temple? Rav Nachman said that "up to an issar" it is not a treifa means up to but not including that size. Rava brings a series of difficulties against his view, but Rav Nachman answers them.
Transcribe →