Menachot 49 - March 1, 12 Adar
Daf Yomi for Women - Hadran
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's original purpose. Two objections, one from Mishna Gittin 54a and one from a braita, are raised against Raba’s position that a sacrifice offered for the wrong purpose by mistake remains valid. In...
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Menachot 48 - Shabbat February 28, 11 Adar
Daf Yomi for Women - Hadran
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Menachot 47 - February 27, 10 Adar
Daf Yomi for Women - Hadran
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Menachot 46 - February 26, 9 Adar
Daf Yomi for Women - Hadran
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Menachot 45 - February 25, 8 Adar
Daf Yomi for Women - Hadran
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Menachot 44 - February 24, 7 Adar
Daf Yomi for Women - Hadran
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Menachot 43 - February 23, 6 Adar
Daf Yomi for Women - Hadran
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 is that there is no way to test if the strings were dyed "for the sake of the mitzva" (l'shma) or merely "for a tasting" (to test the color). The Gemara then addresses: From whom may one buy tzitzit...
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Menachot 42 - February 22, 5 Adar
Daf Yomi for Women - Hadran
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 down, as proven by the usage of the word "tzitzit" in a different context (Yechezkel 8:3). How are tzitzit prepared? Specifically, how far from the garment's edge should they be, and how many...
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Menachot 41 - Shabbat February 21, 4 Adar
Daf Yomi for Women - Hadran
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Menachot 40 - February 20, 3 Adar
Daf Yomi for Women - Hadran
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 positive commandment (aseh) of tzitzit overrides the negative prohibition (lo taaseh) of shaatnez. Although the halakha follows Beit Hillel, Rabbi Eliezer ben Rabbi Tzadok testifies that anyone who...
info_outlineA 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's original purpose.
Two objections, one from Mishna Gittin 54a and one from a braita, are raised against Raba’s position that a sacrifice offered for the wrong purpose by mistake remains valid. In both instances, the Gemara resolves the objections.
The Mishna explains that the daily tamid and the special mussaf sacrifices of Shabbat and festivals do not preclude one another. However, the precise meaning of the Mishna is initially unclear.
The Gemara introduces a question posed by Rabbi Chiya bar Avin to Rav Chisda: if only one animal is available, should it be used for today’s mussaf or saved for tomorrow’s tamid?
Initially, our Mishna is cited to prove that there is no specific preference between the two, but this proof is rejected as inconclusive. A different source is brought to resolve the question, but it is also dismissed, as the Gemara determines it refers to a case irrelevant to the current discussion.