Menachot 36 - February 16, 29 Shvat
Daf Yomi for Women - Hadran
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...
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Menachot 35 - February 15, 28 Shvat
Daf Yomi for Women - Hadran
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...
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Menachot 34 - Shabbat February 14, 27 Shvat
Daf Yomi for Women - Hadran
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...
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Menachot 33 - February 13, 26 Shvat
Daf Yomi for Women - Hadran
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 even if it is placed in one post, the mere fact that it is "fit" or able to be divided between two posts renders it invalid, as a mezuza. Regarding the determination of the right side in doorways...
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Menachot 32 - February 12, 25 Shvat
Daf Yomi for Women - Hadran
Rav Chelbo relates that he saw Rav Huna roll the mezuza from the word "echad" toward the word "shema" and format the paragraphs as setumot (closed). This practice is questioned by a braita where Rabbi Shimon ben Elazar notes that Rabbi Meir wrote mezuzot on duchsustos with margins at the top and bottom and formatted the paragraphs as petuchot (open). Rabbi Meir’s reasoning was that the paragraphs are not adjacent in the Torah text itself. Since Rav (Rav Huna’s teacher) rules in accordance with Rabbi Shimon ben Elazar, that raises a difficulty on Rav Huna’s practice. To resolve the...
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Menachot 31 - February 11, 24 Shvat
Daf Yomi for Women - Hadran
Ravin, the son of Chinina, said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. Rav Papa and Rav Nachman bar Yitzchak each identify a possible case where Rabbi Chanina ruled like Rabbi Shimon Shezuri. One suggests it was regarding how to measure 40 se’ah in a large box for purposes of impurity. The other suggests it was regarding the stringent ruling of the impurity of liquids - specifically, to which liquids this unique type of impurity extends. The Gemara brings a situation where Rabbi Shimon...
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Menachot 30 - February 10, 23 Shvat
Daf Yomi for Women - Hadran
Rav makes a statement that is contradicted by a braita. He says that the last page of a Sefer Torah can end in the middle of the page, while a braita says it must finish at the end. After trying to reconcile Rav’s position with the braita by limiting it to a Chumash (a parchment containing only one book of the Torah) and not a full Sefer Torah, the Gemara questions this from another statement of Rav (brought by Rabbi Yehoshua bar Aba in the name of Rav Gidal). There are two versions of the explanation for Rav’s second statement, which may affect whether his position can be reconciled with...
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Menachot 29 - February 9, 22 Shvat
Daf Yomi for Women - Hadran
The Menora in the Temple featured various decorative parts, including goblets, knobs, and flowers. The Gemara details the quantity of each and their specific placement on the Menora. Rav explained that the Menora's height was nine handbreadths from the point where the lowest branches met. The text describes the gold used for the Menora as "michlot zahav." Rabbi Ami interpreted this phrase to mean that all the refined gold from King Solomon’s era was used for its construction. Rabbi Shmuel bar Nachmani explained that the Menora is called "tehora" (pure) because it was shown to Moshe as a...
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Menachot 28 - February 8, 21 Shvat
Daf Yomi for Women - Hadran
There are two contradictory braitot regarding the oil of the leper that was sprinkled for the sake of the wrong sacrifice. One rules that it is disqualified, and the other rules that it is valid. At first, it was suggested that one matches the opinion of Rabbi Eliezer - who disqualifies a guilt offering (which the oil of the leper is brought with) that is brought with the wrong intent - but this suggestion is rejected. They conclude by saying that each relates to a different issue: the one that permits is referring to permitting the remainder of the oil to be eaten, while the one that...
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Menachot 27 - Shabbat February 7, 20 Shvat
Daf Yomi for Women - Hadran
The Mishna lists different elements of the mincha and other offerings that are essential. The Gemara delves into the derivations for each of these. Some elements are repeated Torah, and this repetition serves as an indicator that the act must be performed in that specific way. Others are deemed essential due to a specific formulation in the verse - a word that indicates a particular detail is necessary. The Gemara delves into two specific issues related to items on the list. One involves the four species of the lulav. A statement of Rav Chanan bar Rava is brought—that the essential element...
info_outlineRav 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.