Daf Yomi for Women - Hadran

Rabbi Ami rules that one is liable for placing a leavening agent onto a meal offering dough and leaving it to leaven on its own, just as one is liable on Shabbat for an act of cooking in the same manner. The Gemara questions this, noting Rabbi Yochanan's ruling that on Shabbat, one who places meat on coals is generally only liable if they actively turn the meat. Rava explains that Rabbi Ami's comp...

The word " oto " (it) in the verse describing the sin offering of the Nasi, "and he slaughters it in the place where the burnt offering is slaughtered" (Vayikra 4:24), is seemingly redundant. The Gemara offers four possible suggestions for what this word is intended to teach. The first suggestion is that the word excludes a different goat sin offering from the requirement of being slaughtered in t...

There is a debate regarding whether apple juice can be used to leaven the dough for the two mincha offerings that are required to be chametz . In Mishna Terumot 10:2, it is explained that apples of teruma that leaven a dough are significant and cannot be nullified; this is because leavening is considered a transformative action that fundamentally alters the dough. While it may initially appear tha...

Rabbi Shimon and Rabbi Yehuda disagree about whether the communal sin offering is paid for by the Temple treasury or if there is a new dedicated collection from the people. Two different versions are brought regarding who held which position, and the Gemara assumes that they switched their positions at some point and concludes that Rabbi Shimon holds it is paid for by the Temple treasury, and Rabb...

A debate exists between a braita and Rav regarding communal peace offerings brought on Shavuot for the sake of rams instead of sheep; the braita deems the sacrifice ineffective, while Rav holds it is. Rav Chisda and Raba disagree on the specific nature of this case. Their dispute centers on whether the laws of "intent for the wrong sacrifice" apply when a kohen mistakenly misidentifies the animal'...

Study Guide

The braita explains that there is no way to test techelet (blue dye), and therefore one should only purchase it from an expert. Initially, the Gemara suggested this meant there was no way to distinguish between authentic techelet and kala ilan (a vegetable-based fake). However, this was rejected because there are indeed chemical tests available, as the Gemara explains. Ultimately, the conclusion i...

The rabbis disagree on the required length of  tzitzit strings, which implies that a specific length is necessary. However, this appears to contradict a ruling by the elders of Beit Shammai and Beit Hillel that there is no requisite amount. This contradiction is reconciled by explaining that their statement refers to the maximum length. A braita emphasizes the importance of the strings hanging dow...

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 p...

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 R av Ada transmitted in the name of Rav that if a single thread is torn at its base (the top of the tzitzit ), the tzi...

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 ha beriyot " (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 refer...

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...

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 a...

Pictures The exact order of the four biblical passages ( parshiot ) within the t efillin s hel r osh is critical; if they are not arranged in their specific sequence, the t efillin are disqualified. Abaye and Rava debate the specifics of this requirement, questioning the validity of the t efillin if the two "outer" sections (the first and last) or the two "inner" sections are transposed. Several p...

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 R...

Rav Yehuda in the name of Shmuel rules that a mezuza written on two sheets or columns is invalid. The Gemara raises a difficulty from a braita that invalidates a mezuza written on two sheets only when it is placed within two separate sippin (doorposts), implying that if it were placed within a single post, it would be valid. The difficulty is resolved by explaining that Shmuel's intent was that ev...