Daf Yomi for Women - Hadran

Study Guide

Study Guide

The Gemara continues to analyze the dispute between Rav Huna and Rav Yehuda regarding the offspring generations of guaranteed livestock (tzon barzel) that one received from a non-Jew. It evaluates their views against the ruling of Rabban Shimon ben Gamliel in the Mishna and against the statement of the tanna kamma in the first clause (reisha) of the Mishna, demonstrating how each Amora reinterprets the words of both Rabban Shimon ben Gamliel and the tanna kamma.

Regarding a ewe that gives birth to a goat-like species or a goat that gives birth to a sheep-like species (nidmeh...

The Gemara analyzes the braita brought to support Rav Sheshet's position that the fetus of a sanctified animal that became blemished can be redeemed (i.e., designated before the mother is redeemed to be used for the same sacrifice as its mother). First, the Gemara explains what can be derived from the concluding line in each section of the braita, "this is the general rule" (klalo shel davar). Then, an inference from the braita is used to raise a difficulty against Rav Huna's position that offspring of sanctified animals that became blemished cannot be fixed, but must be left...

Study Guide

Study Guide

The Gemara discusses a contradiction regarding the time for redeeming a firstborn donkey (peter chamor). One braita states that is can be done immediately, while another states that it cannot be performed before thirty days. Three resolutions are brought. Rav Nachman explains that if one redeemed it within thirty days, it is redeemed post-facto (b'dieved). Rav Sheshet suggests that the thirty-day timeframe teaches that one does not violate the prohibition against delaying the mitzva during this period. Rava resolves the conflicting opinions and explains that the dispute depends on whether one follows Rabbi Eliezer, who...

The Mishna lists animals that cannot be used for redemption, including a calf, an undomesticated animal, a slaughtered or treifa animal, a hybrid (kilayim), or a koy (a creature of doubtful status between a domesticated and undomesticated animal). Rabbi Eliezer permits redemption using a hybrid because it is nevertheless a lamb (born to two animals in the sheep family), but forbids a koy. The Gemara explains that the Mishna follows Ben Bag Bag, who derives from a textual comparison (gezeira shava) of the word seh from the Paschal sacrifice that only a standard, kosher lamb or goat fulfills the...

How much must one give to redeem a firstborn donkey? Rabbi Yosi bar Yehuda requires at least one shekel, whereas the Sages hold that any minimal amount is valid for redemption. Rav Yosef explained that the value of "any minimal amount" can even be a lamb worth a sixth of a zuz. However, in the story involving Rabbi Yehuda Nesia, Rabbi Tarfon presents three options—a generous eye, a stingy eye, and an average eye—ranging between two to four zuzim. To resolve this contradiction, it is explained that Rabbi Tarfon's ruling applies when one comes to consult, but if o...

Even though Rabbi Shimon and Rabbi Yehuda disagree regarding whether a firstborn donkey (peter chamor) is forbidden for benefit, Rabba maintains that Rabbi Shimon, who permits benefit prior to redemption, agrees that if the donkey was not redeemed and its neck was broken, it becomes forbidden for benefit. Rabba derives this law via a gezeira shava comparing the term "breaking the neck" (arifah) used here to that of an egla arufa, which is forbidden for benefit once its neck is broken.

Rabba attempts to prove his assertion from a braita concerning a dispute between the rabbis and...

Does Rabbi Shimon require an offspring to resemble its mother in its head and most of its body (ראשו ורובו) to be permitted for consumption, or does his requirement of its head and most of its body apply exclusively to firstborn (bekhorah) status? Three braitot are brought to answer this question, but all are deemed inconclusive.
Is donkey urine permitted or forbidden? While horse and camel urine are thin and clearly just excreted water, donkey urine is thick and resembles milk. Is it absorbed and derived from the animal's body (and thus forbidden as an excretion of a non-kosher animal), or is it mer...

Following the dispute between the tanna of our Mishna and Rabbi Yosi HaGelili, where each derived from a different verse the exemption from firstborn status for an animal that gave birth to an offspring resembling a different species, the Gemara clarifies what Rabbi Yosi HaGelili derives from the proof-verses of our tanna ("peter hamor" twice). Rabbi Yosi HaGelili derives from there the source for exempting horses and camels from firstborn status. Rav Achai raises a difficulty against his derivation, but the Gemara answers his objection. Our tanna derives this rule (exempting the firstborn of horses and camels) from a...

The Gemara continues analyzing the dispute regarding whether firstborns were sanctified in the desert. According to Reish Lakish, they were not sanctified until entering the Land, whereas Rabbi Yochanan holds they were already sanctified in the wilderness. Rabbi Eleazar explains that Rabbi Yochanan derived his position from the verse "לי יהיו" ("they shall be Mine") – b'havayatan yehu, meaning that their holiness remains intact and does not lapse. Rabbi Yochanan explains the verse "והיה כי יביאך... והעברת" in accordance with the exposition of the Academy of Rabbi Yishmael: perform this mitzva so that you will inherit and enter the Land. Rav Mordechai notes to Rav Ashi that in his academy the d...

The Mishna rules that Kohanim and Levites are exempt from bekhora (firstborn male donkeys) based on a kal v'chomer: if they exempted the firstborns of Israelites in the desert, logic dictates that they exempt their own.

The Gemara challenges the Mishna's premise as the Levites themselves did not exempt the donkeys of the Israelites – they themselves exempted the Israelite firstborn males, and their animals exempted the Israelite firstborn donkeys. Two answers are offered to resolve this question, by both Abaye and Rava. Abaye answers that the Mishna means the livestock of the Levites exempted their own livestock. Ra...

The Mishna rules that if a Jew buys a donkey embryo from a non-Jew, sells one to him, enters into a partnership with him, or receives or gives an animal under a sharecropping agreement (kablanut), the offspring is exempt from bekhora. The Gemara questions why the Mishna needs to enumerate all these individual cases, and explains that each is necessary: selling must be taught so we do not fine a Jew who removes an animal from sanctity; partnering excludes Rabbi Yehuda's view that a joint partnership with a non-Jew is obligated in bekhora; and sharecropping (kablanut) is needed because...

Introduction to Masechet Bekhorot

Hadran Ceremony Text

Study Guide

The Gemara explains that the word "tzipor" includes only kosher birds, excluding non-kosher birds from the commandment of shiluch haken. Four additional verses are brought (supplementing the four from Chullin 139) in an attempt to disprove this premise. However, each verse is explained in a different manner, demonstrating that "tzipor" indeed refers exclusively to kosher birds.

If the eggs are non-kosher, the commandment also does not apply, as derived from Rav Kahana's exposition of "take for yourself" - and not for your dogs. Rav Kahana's exposition was originally cited to derive the rule that...

Ravina derives from "shaleach teshalach" that a kosher bird that killed a human, before it is convicted, it is exempt from shiluach haken because one is commanded to bring it to court rather than send it away.

The Mishna ruled that consecrated birds are exempt from the mitzva of shiluach haken. The Gemara attempts to find a case of sanctified birds that would require an exemption. After four failed attempts, Rav and Shmuel each bring a possible explanation. Rav explains that it refers to one who consecrated the offspring of his dovecote for a sacrifice, which subsequently...

Reconciling Rav's two rulings on the required fleece yield, where he states "a mane and a half" (mane v'pras) in one context and "sixty" in another, the Gemara explains that Rav refers to a mane of forty sela'im, making a mane and a half equal to sixty sela'im.

Regarding the five-sela'im gift, a braita clarifies that the owner is not required to bleach the wool before giving it; rather, he must provide enough wool so that five sela'im remain after the kohen bleaches it. Deriving from "l'amod l'sharet" ("to stand and serve"), Rabbi Yehoshua ben Levi explains...

Study Guide

The obligation of reshit ha'gez (first shearing) applies exclusively to sheep. Although the Gemara initially suggests a gezeira shava comparing "gez" in Deuteronomy 18:5 to Job 31:20 ("m'gez kvasai yitchamam"), it ultimately derives the requirement from the phrase "l'amod l'sharet", establishing that the material must be fit for priestly service. This excludes goat hair - which is used for sackcloth rather than garments - as well as coarse wool.

Washing sheep, which causes some wool to be removed, is subject to a Tannaitic debate: Rabbi Yosi exempts washing from the commandment to give the first...

Study Guide

Rav Chisda's requirement for complete mastery of all twenty-four priestly gifts is rejected based on Rabbi Simeon's standard: any kohen who acknowledges the validity of the Temple service (modeh b'avoda) is eligible to receive gifts. Deriving from "v'natan" ("and he shall give"), kohanim are forbidden from grabbing gifts, prompting Abaye to outline his personal practice that developed from seizing gifts to eventually refusing them altogether, except on the Eve of Yom Kippur to demonstrate his priestly lineage.

Rav Yosef rules that a kohen can assign gifts to an impoverished scholar even before taking physical possession. However, when...

The eligibility of a Kohen's daughter (kohenet) to receive priestly gifts (matanot) is disputed between Rava (forbidding) and Ulla (permitting), reflecting a broader Tannaitic disagreement between the academy of Rabbi Yishmael (excluding a kohenet) and the academy of Rabbi Eliezer ben Yaakov (including her). Following common practice where several amoraim received and ate matanot on account of their wives, Marimar codifies four definitive rulings: the halakha follows Rav regarding the unenforceability of Levite obligations, Rav Chisda regarding exemption from restitution for destroyed gifts, Ulla permitting gifts to a kohenet, and Rav Adda bar Ahava regarding pidyon haben exemptions for...

Rav Chisda rules that anyone who destroys or eats priestly gifts (zero'a, lechayayim, keva) prior to distribution is exempt from financial restitution, whether derived from the word "zeh" in the verse or because these gifts constitute property with no specific claimant (mamon she-ein lo tove'in). The Gemara raises seven challenges from various Tannaitic sources (including rulings on other priestly gifts and poor-person's gifts)—some directed against Rav Chisda's overall exemption from restitution, and others against the explanation that it constitutes property with no specific claimant. The Gemara resolves all of these challenges, upholding Rav Chisda's position.

The Ge...

The Mishna rules that the priestly gifts of the foreleg, cheeks, and abomasum (zeroa, lechayayim, v'keiva) apply both in the Land of Israel and abroad, during the Temple period and after its destruction, regarding non-sacred animals (chullin), but not consecrated animals (mukdashin). Although a logical inference (kal v'chomer) suggests consecrated animals should require gifts since they require the breast and thigh (chazeh v'shok), scripture excludes them by specifying that kohanim receive from consecrated animals only what is explicitly written in that context because of the limiting word "otam". The Mishna differentiates between two cases of animals with blemishes based...

A braita rules that if one cuts an olive-bulk of flesh from a limb attached to a living animal, designating it for food only after cutting renders it pure, whereas designating it prior to cutting renders it susceptible to food impurity, as it touches the limb (which has high level impurity) as it is being cut. The Gemara presents Rav Asi's challenge to Rabbi Zeira as to why prior designation causes impurity, given that the cut site is a concealed place (tumat beit ha-satarim) and concealed impurity does not transmit impurity. Rava clarifies that the case involves a situation...

A braita discusses whether a sea-mouse transmits impurity—that is, whether the word "mouse" includes a sea-mouse. Within that discussion, it also addresses a mouse that is half flesh and half earth, deriving from scripture that it transmits impurity like a standard mouse. The braita concludes that a sea-mouse does not transmit impurity. The Gemara raises two challenges against the braita, but resolves both.

Following the discussion on the verse regarding the mouse, the Gemara turns to expound the words "ha-tzav le-minehu" from that same verse, which includes other unique creatures—the arod,  ben nefilim), and the salam...

The Gemara continues analyzing Rava's attempt to prove that "touch" (maga) can include tent-impurity (ohel) based on Rabbi Yosi's ruling regarding bed frames and window bars. Abaye rejects this proof, explaining that the case involves a space under a handbreadth (tefach), and due to a challenge raised against his explanation, Abaye is forced to explain that Rabbi Yosi holds concealed impurity does not break through (tumei tmunah eina boka'at). He proves his stance on concealed impurity from a Mishna discussing a cabinet (migdal) and Rabbi Yosi's commentary on it. A challenge is raised against Abaye from another case where...

The Mishna distinguishes between the marrow-bones (kulit) of a corpse or consecrated sacrifices of pigul and notar (kodashim) and those of a carcass (neveila) or a creeping creature (sheretz). Touching a corpse or sacrificial marrow-bone imparts impurity whether sealed or perforated, whereas a neveila or sheretz marrow-bone imparts impurity through touch (maga) and carrying (masa) only if perforated.

The Gemara notes that the Mishna specifies that a corpse's marrow-bone imparts impurity through touch (maga), but omits tent-impurity (ohel), and analyzes why:

Rabbi Avahu cited in the name of Reish Lakish three situations where the measurement of walking four milin applies in halakha: traveling to find pure vessels for making dough, a minyan (or water for washing hands before prayer), and water for washing before eating bread. Rav Nachman bar Yitzchak corrects this statement on two counts: first, it was stated by Aivu, not Rabbi Avahu; second, it applied to four matters, not three, adding the case from the Mishna of walking on a leather mat for the time it takes to walk four milin, which removes its impurity. Rabbi Yosi...