Introduction to Masechet Bekhorot with Dr. Ayelet Hoffman Libson
Daf Yomi for Women - Hadran
Introduction to Masechet Bekhorot
info_outline
Chullin 142 - Siyum Masechet Chullin - Shabbat September 19, 8 Tishrei
Daf Yomi for Women - Hadran
info_outline
Chullin 141 - September 18, 7 Tishrei
Daf Yomi for Women - Hadran
info_outline
Chullin 140 - September 17, 6 Tishrei
Daf Yomi for Women - Hadran
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...
info_outline
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...
info_outline
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...
info_outline
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...
info_outline
Chullin 136 - 2nd Day of Rosh Hashana - September 13, 2 Tishrei
Daf Yomi for Women - Hadran
info_outline
Chullin 135 - 1st Day of Rosh Hashana - September 12, 1 Tishrei
Daf Yomi for Women - Hadran
info_outline
Chullin 134 - September 11, 29 Elul
Daf Yomi for Women - Hadran
info_outlineThe 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:
- Rav Yehuda son of Rabbi Chiyya concludes that there is less than an olive-bulk (kezayit) of marrow, and that interior marrow does not halakhically heal or complete the bone's exterior (mo'ach bifnim eino ma'aleh arucha mibachutz).
- Abaye maintains that interior marrow does heal the exterior, but interprets the Mishna as speaking of a bone scraped thin (sheshifah) along its circumference.
- Rabbi Yochanan holds that the Mishna's term "touch" (maga) actually includes tent-impurity (ohel). To resolve a difficulty, the Gemara explains that the marrow inside is loose and rattling (mitkashkesh); for a corpse, compressed impurity breaks through (boka'at v'olah), whereas for neveila, loose marrow requires a physical perforation to transmit impurity.
Two proofs are brought from Mishnayot in Ohalot in an attempt to demonstrate that the term maga can denote ohel, but difficulties are raised against both suggestions.