Chullin 139 - September 16, 5 Tishrei
Daf Yomi for Women - Hadran
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 escaped, retains its...
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Chullin 138 - September 15, 4 Tishrei
Daf Yomi for Women - Hadran
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 that the gift must yield enough...
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Chullin 137 - September 14, 3 Tishrei
Daf Yomi for Women - Hadran
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...
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Chullin 136 - 2nd Day of Rosh Hashana - September 13, 2 Tishrei
Daf Yomi for Women - Hadran
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Chullin 135 - 1st Day of Rosh Hashana - September 12, 1 Tishrei
Daf Yomi for Women - Hadran
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Chullin 134 - September 11, 29 Elul
Daf Yomi for Women - Hadran
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Chullin 133 - September 10, 28 Elul
Daf Yomi for Women - Hadran
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...
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Chullin 132 - September 9, 27 Elul
Daf Yomi for Women - Hadran
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...
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Chullin 131 - September 8, 26 Elul
Daf Yomi for Women - Hadran
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....
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Chullin 130 - September 7, 25 Elul
Daf Yomi for Women - Hadran
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...
info_outlineToday's daf is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro and her father Nehemiah Sosewitz. "Sara proudly shared that her father taught her some Talmud at a time when that was not done. He came to Chicago from Stashov Poland and was known for delivering the laundry along with a dvar Torah. Sara was a highly respected Jewish educator in Chicago. May both their memories be for a blessing."
Today's daf is sponsored by the Hadran women of Long Island in honor of the birth of a grandson to our friend and co-learner Leah Brick. "May the entire family be zoche to raise him לתורה ולחופה ולמעשים טובים and may this simcha be one of many we will celebrate together."
When redeeming maaser sheni, the owner must add one-fifth more than the value of the produce. Is this one-fifth of the principal or one-fifth of the total once the one-fifth is added (1/4 of the principal)? After proving it is 1/4 from a tannatic source, a braita is quoted showing there is a tannaitic debate on how to calculate the one-fifth. If one does not add the one-fifth, is the produce considered redeemed? After answering this question from a tannaitic source proving that the one-fifth is not essential and the produce can be considered redeemed even without the one-fifth, the Gemara suggests that perhaps it is a tannaitic debate. However, this suggestion is rejected as all agree it is not essential but the rabbis deliberate about whether or not one can eat the produce by rabbinic law if the one-fifth has not been added as a way to prevent negligence. Regarding redeeming hekdesh, sanctified items, there is no concern for negligence as the treasurers collect the one-fifth payment. It is still not considered redeemed until one-fifth is added, but if it were Shabbat, one could eat the hekdesh item on account of the mitzva of oneg Shabbat. Rami bar Hama lists three rules relating to one-fifth payment in hekdesh, truma and maaser - do the same rules apply to the one-fifth payment as for the principal - if hekdesh, can it be redeemed on land, if for truma that one stole, does it need to be paid in produce, and if for maaser, can it be redeemed on an asimon? One who stole and denied it or a non-kohen who ate truma, can potentially pay one-fifth on a one-fifth payment. Is the same true for maaser and hekdesh? Is there a connection between this issue and the statement of Rabbi Yehoshua ben Levi that the additional one-fifth payment is not added if one is redeeming a secondary hekdesh, an item that was sanctified from an item that was already sanctified (via hatpasa)?