Daf Yomi for Women - Hadran

Hadran.org.il is the portal for Daf Yomi studies for women. Hadran.org.il is the first and only site where one can hear a daily Talmud class taught by a woman. The classes are taught in Israel by Rabbanit Michelle Cohen Farber, a graduate of Midreshet Lindenbaum’s scholars program with a BA in Talmud and Tanach from Bar-Ilan University. Michelle has taught Talmud and Halacha at Midreshet Lindenbaum, Pelech high school and MATAN. She lives in Ra’anana with her husband and their five children. Each morning the daf yomi class is delivered via ZOOM and then immediately uploaded and available for podcast and download. Hadran.org.il reaches women who can now have access to a woman’s perspective on the most essential Jewish traditional text. This podcast represents a revolutionary step in advancing women’s Torah study around the globe.

Menachot 27 - Shabbat February 7, 20 Shvat 02/06/2026

Menachot 26 - February 6, 19 Shvat 02/06/2026

Menachot 25 - February 5, 18 Shvat 02/05/2026

Menachot 24 - February 4, 17 Shvat 02/04/2026

Menachot 24 - February 4, 17 Shvat A Mishna in Chagigah 20b explains that sanctified items placed in the same sanctified vessel are considered combined for purposes of impurity; for example, if a tvul yom touched one, everything else in the vessel would become impure. However, this is only if they are all touching. The sons of Rabbi Chiya asked Rav Kahana if that would hold true even if they weren’t touching. Rav Kahana derived from the word “tzeiruf” used in the Mishna there that they would combine. They ask two more related questions and Rav Kahana answers them. Then, Rav Kahana asks them a question about whether combining two items in a bowl, when not touching, would be valid for taking a kemitza (if the dough of the mincha was split into two parts). They attempted to make a comparison between the case in question and the case in our Mishna regarding the two minchas that got mixed together. However, Rava rejects the comparison as it is likely they were touching. Rabbi Yirmia asks a follow-up question about items being connected regarding impurity—in a case where the item is attached through water (in a pipe) to something outside of the vessel. Would the impurity extend to there as well? Or what if the outside piece became impure, would it extend to the other piece in the bowl as well? If a mincha offering was divided and one part became impure and was then added to a bowl with its other half, if a tvul yom then comes and touches the impure half while it is in the bowl with the other, is the other piece impure as well? This is in essence asking whether once something is impure, can impurity be added again? Rava asked this question and Abaye tried to answer it from a Mishna in Keilim 27:9, explaining that there is no such concept that once something is impure it cannot become impure again, but Rava rejects his proof as the cases aren’t comparable. The Gemara further tries to prove Abaye’s point from the continuation of that Mishna, but that is rejected as well. Rava and Abaye disagree about a case where there are three pieces—two from the original, one of which was lost temporarily, and a third that came to replace the lost half. What is the relationship between the three for laws of impurity and laws of kemitza? /episode/index/show/hadran/id/39989905

Menachot 23 - February 3, 16 Shvat 02/03/2026

Menachot 22 - February 2, 15 Shvat 02/02/2026

Menachot 22 - February 2, 15 Shvat Rav Mordechai reinstates the original interpretation of Shmuel’s limitation on the Mishna in Shekalim 7:7 - namely, that the court permitted the kohanim to use Temple salt for salting their sacrifices (for burning on the altar) but not for salting the meat of the sacrifices for consumption. This ruling of the court follows Ben Buchri’s opinion that kohanim are not obligated to pay the half-shekel (machatzit hashekel) used to fund communal items in the Temple. Since they did not contribute to the fund, one might have assumed they were ineligible to benefit from Temple salt; therefore, the court issued a specific stipulation to permit it. The Mishna in Shekalim also mentions that the kohanim could use wood from the Temple for their private sacrifices. The source for this is derived from Vayikra 1:8, which mentions the wood "which is on the fire on the altar." The phrase "on the altar" is considered superfluous, indicating that the wood shares the same status as the altar itself; just as the altar is built from communal property, so too the wood must be communal. This teaching establishes that individuals are not required to bring wood from their own homes for their voluntary offerings. Rabbi Elazar ben Shamua defines the altar differently positing that the altar must be built using stones that have never been used. This requirement would also preclude individuals from bringing wood from their own homes. Consequently, the Gemara asks: what is the practical difference between these two opinions? The answer is that the latter opinion requires the wood to be brand new and never previously used, whereas the former does not. If a kometz, which contains one log of oil, is mixed with the mincha of a kohen or a mincha of libations, which contains three log of oil, there is a debate between the rabbis and Rabbi Yehuda. They disagree on whether the mixture may be burned on the altar or if the blending disqualifies both offerings. The concern is that the oil from the mincha becomes added to the kometz, potentially disqualifying both; the kometz would then contain an excessive amount of oil, while the mincha would be left with an insufficient amount. The Gemara cites a Mishna in Zevachim 77b featuring a debate between the rabbis and Rabbi Yehuda regarding whether two similar substances (min be'mino) can nullify one another. Rabbi Yochanan explains that both parties derive their respective positions from the Yom Kippur service, during which the blood of the bull and the blood of the goat are mixed together. Despite the volume of the bull's blood being significantly greater than that of the goat, the Torah continues to refer to the mixture as both "the blood of the bull" and "the blood of the goat"—indicating that the goat's blood remains distinct and is not nullified. The rabbis derive a broad principle from this: items designated for the altar never nullify one another, regardless of their type. Conversely, Rabbi Yehuda derives a different principle: blood does not nullify blood because they are the same type of substance (min be'mino). The Gemara raises challenges against both derivations, and they are left unresolved. Rabbi Yehuda’s opinion in our Mishna appears to contradict his ruling in the Mishna in Zevachim; if two similar substances (min be'mino) do not nullify each other, then the oil of the mincha should not be nullified by (or absorbed into) the kometz. Rava resolves this contradiction by explaining that this case is an exception, as it is considered a situation where one substance "adds to" the other rather than merely mixing with it. /episode/index/show/hadran/id/39959600

Menachot 21 - February 1, 14 Shvat 02/01/2026

Menachot 21 - February 1, 14 Shvat The braita initially listed two items offered on the altar that do not require salting: wood and blood. However, the Gemara notes a difficulty: this braita appears to follow the position of Rebbi, yet Rebbi himself maintains that blood does require salting. Consequently, the Gemara emends the text, removing "wood" and replacing it with libations (wine). To support this, a second braita is cited which lists wine, blood, wood, and incense as exempt from salting. Yet, this proof-text presents its own challenge, as it aligns neither with Rebbi (who requires salting for blood) nor with the Rabbis (who require it for incense). Ultimately, the Gemara concludes that this braita follows Rabbi Yishmael the son of Rabbi Yochanan ben Beroka, who uses a different categorization based on the characteristics of a mincha (meal offering) to determine which items require salt. A further challenge on the braita quoted in Menachot 20a is raised. The braita implies that blood is excluded from salting only because of a specific scriptural derivation (drasha). However, according to Zeiri, if blood is salted, it becomes disqualified for use on the altar regardless; if so, why is a drasha necessary to exclude it? To resolve this, the Gemara distinguishes between two levels of salting: a small amount of salt, which might not disqualify the blood but is still excluded by the verse, and a large amount, which renders the blood physically unfit for the altar. This leads to a discussion regarding the status of salted or coagulated blood: is it still considered "blood" enough to be valid for the altar, and conversely, does the prohibition against eating blood still apply to it? A braita is then introduced expounding on the biblical verses regarding salting to derive various procedural laws. These include the type of salt required, the quantity ushttps://five.libsyn.com/showed, and the specific method of application. Another braita clarifies the legal status of salt found in the sanctuary: if salt is found directly on a sacrificial limb, it is considered sanctified and subject to the laws of meila (misappropriation of sacred property). However, if the salt is found on the altar's ramp or on the roof of the altar itself, it does not carry this sanctity. A Mishna in Shekalim states that the rabbis allowed the kohanim to benefit from the salt of the Temple. Shmuel explains that this permission applies only to the kohanim’s offerings and not for eating. The Gemara analyzes whether Shmuel meant that salt is permitted only for the actual sacrifice on the altar but forbidden for the meat the kohanim eat, or if it is permitted for seasoning their sacrificial meat but forbidden for use with non-sacred food. The Gemara initially concludes that since the kohanim were even permitted to use Temple salt for tanning animal hides, they must certainly be allowed to use it to season the holy meat they consume. Under this view, Shmuel’s restriction only excludes using the salt for personal, non-sacred food. This is further supported by the logic that if even an Israelite’s sacrifice is salted with Temple salt, a kohen’s sacrifice surely would be as well, meaning the court's special decree must have addressed something else. However, Rav Mordechai suggests an alternative reading that could reinstate the first possibility: that the court permitted salt only for the actual sacrifice on the altar but forbade it for the meat the kohanim eat. He explains that the Mishna’s decree was specifically necessary to account for the position of Ben Buchri, as will be explained further on. /episode/index/show/hadran/id/39949295

Menachot 20 - Shabbat January 31, 13 Shvat 01/30/2026

Menachot 19 - January 30, 12 Shvat 01/30/2026

Menachot 19 - January 30, 12 Shvat The dispute between the Rabbis and Rabbi Shimon on whether pouring of the oil of a meal offering requires a kohen is based on different ways of interpreting the verses in Vayikra 2:1-2. The Rabbis maintain that the requirement for a kohen is only mentioned from the act of scooping, or kemitza, allowing a non-kohen to handle the pouring and mixing of the oil. Rabbi Shimon, however, views the connective language in the verse as a link that binds the entire process together, necessitating a kohen for every stage. At first the Gemara suggested that Rabbi Shimon’s reasoning was based on “a phrase can relate to both the upcoming and previous action,” but after showing that in a different issue, Rabbi Shimon did not employ that principle, they explain the “vav”(“and”) connects the previous section to the kohen. Rav explains that if the words torah and chukka appear in a verse, that signifies that a failure to perform a detail exactly as described invalidates the entire offering. Through a series of challenges involving the nazir, the metzora, and the service of Yom Kippur, the Gemara refines this: if either term is employed, it indicates it is an essential detail. However, after raising a difficulty from all sacrifices, Rav’s statement is further refined: the term chukka is the primary indicator of indispensability, whereas torah on its own is not. Repetition serves as another marker of necessity in the eyes of Rav, who argues that when the Torah returns to a subject multiple times, it is to emphasize that the detail is essential. This leads to a clash with Shmuel about whether or not is it essential that the scooping (kemitza) be performed by hand. Rav considers the method essential because it is repeated in the context of the Tabernacle’s inauguration. Shmuel, however, holds that a one-time historical event is not a binding source for future generations. A difficulty is raised against the principle of Rav that if something is repeated, it is indispensable, as the act of hagasha, bringing the mincha offering to the Altar, is repeated and yet is listed in the Mishna as not essential. The Gemara responds by explaining that the second mention is needed for a different purpose – to pinpoint the exact location on the Altar where the mincha offering is to be brought. /episode/index/show/hadran/id/39932370

Menachot 18 - January 29, 11 Shvat 01/29/2026

Menachot 18 - January 29, 11 Shvat The Gemara explains the braita in a different way than previously to show that there is really no Tannaitic opinion that Rabbi Eliezer holds one is liable for karet if they have a pigul thought to eat something normally burned or burn something normally eaten. They explain that the braita is highlighting a three-way debate between tanna kama, Rabbi Yehuda and Rabbl Elazar ben Shammua about whether in a case of someone who has a thought to leave over part of the blood until the next day without sprinkling it, would both the rabbis and Rabbi Eliezer agree that is it valid, invalid or do they disagree as they do in the previous case. A difficulty is raised against Rabbi Yehuda’s position from an intruiging story in which his position is mentioned in an interaction between Rabbi Elazar ben Shammua and Yosef the Babylonian, who repeatedly questioned Rabbi Elazar ben Shammua on this very point. The story was witnessed and told by Rabbi Yehuda haNasi when he went to the Beit Midrash of Rabbi Elazar to either learn his positions on various topics or to garner wisdom from him. In the end, the difficulty is resolved. The conclusion of the Gemara leads to the understanding the Rabbi Eliezer disqualified an offering with a thought to eat something that is normally burned, as a rabbinic ordinance. The Mishna lists various parts of the mincha offering that are not essential. The Gemara explains that when it lists pouring the oil as a non-essential action, that cannot be right, as it is essential. Therefore, they explain it must mean it can be done by a non-kohen. However, the next item in the Mishna, one does not need to mix, must be understood literally, i.e. is not essential at all, as is proven from a different sugya. The Mishna in Menachot 104a teaches that that one may volunteer a meal offering of up to sixty esronim (tenths of an ephah) in a single vessel, because sixty tenths can be properly mixed with a log (a liquid measure) of oil. However, if one volunteers sixty-one tenths, they must be brought in two separate vessels, as such a large quantity cannot be effectively mixed. Rabbi Zeira establishes a fundamental principle: "Anything that is fit for mixing, the lack of mixing does not invalidate it; but anything that is not fit for mixing, the lack of mixing invalidates it." This means that as long as it is physically possible to perform the mitzva of mixing, the offering is valid even if the mixing wasn't actually done. But if the quantity is so large (61 tenths) that mixing is physically impossible, the offering is disqualified even if the kohen attempts to proceed without mixing. From here it is clear, it does not need to be mixed. The Gemara suggests, and then conclusively proves, that the Mishna does not accord with the opinion of Rabbi Shimon who rules in a braita that pouring the oil must be performed by a kohen. Rav Nachman attempts to reconcile Rabbi Shimon with the Mishna, but Rava rejects his suggestion. /episode/index/show/hadran/id/39920150

Menachot 17 - January 28, 10 Shvat 01/28/2026

Menachot 17 - January 28, 10 Shvat The sharp scholars (charifei) of Pumbedita argue that one burning can create pigul for another. Specifically, if one burns the kometz (handful) with the intention to burn the levona (frankincense) outside its designated time, it becomes pigul. They explain that even the Rabbis - who generally hold that a pigul thought during only half of a permitting act (matir) is ineffective - would agree here, because the levona was included in the person's thoughts. Rava supports this from the general rule in the Mishna, however, his proof is rejected as it is inconclusive. Rav Hisda, however, cites Rav to argue that one burning cannot create pigul for another. He reasons that since the kometz is not the permitting agent (matir) for the levona, an intention concerning burning the levona during the burning of the kometz is irrelevant. A proof is brought for this from a case involving the two lambs of Shavuot, but it is countered by distinguishing between items in separate vessels versus items in the same vessel. Rav Hamnuna presents a unique case that he considers of immense value, where the pigul thought "spreads" through the entire process. If one burns the kometz with intent to burn the levona tomorrow, and with intent to eat the shirayim (remnants) tomorrow, the offering is pigul. This is because the thoughts combined eventually cover both the completion of the permitting acts and the consumption of the remnants. The chapter concludes with a discussion of a braita regarding a case that all agree on. At first it seems they all agree that there is pigul even if the pigul thought is only in one matir. However, since it is clear that is not the case, they edit the braita to read “pasul” instead of “pigul,” as all agree that it is disqualified, even if it is not necessarily pigul. The third chapter begins with a Mishna discussing intentions regarding items not normally meant for that specific use. If one has intent during the kometz service to eat something not usually eaten (like the kometz itself) or to burn something not usually burned (like the remnants), the rabbis rule the offering valid, while Rabbi Eliezer disqualifies it. Additionally, if the intention involves a quantity less than an olive-bulk, or if it combines half an olive-bulk of eating and half an olive-bulk of burning, it remains valid because eating and burning do not combine to reach the required measure for pigul. Rabbi Asi in the name of Rabbi Yochanan explains that Rabbi Eliezer derives his position from the double expression in the verse: “ve'im he'achol ye'achel” (and if it should surely be eaten). He understands this to include two types of "eating": human consumption and the consumption of the altar (burning). Therefore, an intention to switch these roles - intending to eat what is meant for the fire - is a valid disqualifying thought. The rabbis who disagree extrapolate that verse in a different manner, either to include a case of one who uses the language of eating instead of burning when having a pigul intent, or to derive the requisite amount of burning from the requisite amount for eating - an olive-bulk - meaning one who has a thought to burn less than an olive-bulk beyond its given time will not render the offering pigul. Rabbi Zeira questions Rav Asi that if Rabbi Eliezer derives his position from the Torah, it should carry the penalty of karet, and yet Rav Asi said in the name of Rabbi Yochanan that is does not. Rav Asi answer that there is a Tannaitic dispute regarding the nature of Rabbi Eliezer’s disqualification: one view holds it is a Torah-level disqualification punishable by karet, while another suggests it is a Rabbinic disqualification and he brings a braita to support this. The braita discusses one who slaughters a sacrifice with the intent to drink the blood tomorrow or to burn the meat tomorrow. Rabbi Eliezer disqualifies these cases, while the rabbis validate them. Rabbi Yehuda and Rabbi Elazar disagree in a case where one’s intent was to leave the blood for tomorrow. Rabbi Yehuda says it is disqualified while Rabbi Elazar says that the rabbis and Rabbi Eliezer disagree about this as well. In trying to assess the point of disagreement between Rabbis Yehuda and Elazar, they suggest that it is on their understanding of Rabbi Eliezer’s position and whether he views these cases as disqualified (rabbinic) or as pigul (Torah law, with karet). However, this understanding of the braita is rejected. /episode/index/show/hadran/id/39906950

Menachot 16 - January 27, 9 Shvat 01/27/2026

Menachot 16 - January 27, 9 Shvat Rabbi Meir and the rabbis disagree about whether the meal offering can become pigul if the pigul thought was only during part of the permitting act (matir), such as during the burning of the kometz, but not the burning of the frankincense, or the slaughtering of one sheep of the two sheep offerings on Shavuot. Rabbi Meir holds that it is pigul, while the rabbis do not. Rav and Shmuel disagree regarding this debate. Rav holds that if the first action included a pigul thought, while the second was performed in silence, it is pigul, even according to the rabbis, as the second action follows the first and is considered to have been performed with the same thought. Shmuel disagrees and holds that silence following a pigul thought does not render the item pigul according to the rabbis, who require pigul in both actions that are considered a matir. Two difficulties are raised against Rav’s position from two different sources from the Tosefta. The first is resolved but the second is only partially resolved, i.e., according to one position in a different debate. A question is raised on the Tosefta quoted previously. If one is not punished by karet in a case of pigul unless the rest of the sacrifice was brought properly, in the case of the sacrifice on Yom Kippur, if one had a pigul thought while sprinkling the first set of blood, but not the next, how could Rabbi Meir call this pigul as the next sets of blood are considered like sprinkling water, as the sacrifice is already disqualified since the earlier sprinkling of blood is invalid. Raba and Rava each provide solutions to this problem. If one had a pigul thought while bringing the kometz to the altar, is that considered half a matir, as also the frankincense needs to be brought to the altar? Rabbi Yochanan and Reish Lakish disagree. Rabbi Yochanan views it like taking the kometz, and it is therefore considered a whole matir. He holds that bringing it to the altar is not actually a matir, but an important part of the service and therefore a pigul thought will disqualify the sacrifice even if there is a parallel action (bringing the frankincense to the altar) that is not performed with a pigul thought. Reish Lakish views it like the burning of the kometz and is only half a matir. Two difficulties are raised against Rabbi Yochanan, from our Mishna and a braita, and are both resolved, and one against Reish Lakish which is left unresolved. If one burned a tiny amount with a thought to eat a tiny amount beyond its designated time, and continually does this until the whole thing is burned and the thoughts cover the whole remainder, is it pigul. Three rabbis disagree – one says it’s pigul, one says it is disqualified and the third says it’s permitted. At first they think they each are based on a different opinion – Rabbi Meir, the rabbis and Rebbi. But this suggestion is rejected and it is explained to be based on whether one views a burning of a tiny amount as a proper act of burning and the eating of a tiny amount as a proper act of eating. /episode/index/show/hadran/id/39893090

Menachot 15 - January 26, 8 Shvat 01/26/2026

Menachot 15 - January 26, 8 Shvat If one of the loaves of the two loaves for Shavuot or one of the sets of six loaves of the showbread become impure, are the others to be burned as well? Rabbi Yehuda holds that public offerings are all treated as one unit and therefore they are all disqualified and are burned. The rabbis disagree and permit them to be eaten. Rabbi Elazar limits their debate to a case where they became impure before the blood was sprinkled. According to Rav Papa, the debate centers on whether the tzitz atones for items that are to be eaten. If it atones for the bread, then the blood can be sprinkled and is effective to permit the other (pure) bread to be eaten. But if it does not atone for food items, the blood can be sprinkled, but since the bread was not complete at the time, it is forbidden to eat, as per Rabbi Yochanan’s opinion in Menachot 9b. However, Rav Papa’s explanation is rejected on three counts. First, Rabbi Yehuda and the rabbis also disagree in a case where the item that was to be offered on the altar becomes impure. Second, Rabbi Yehuda’s position by the Paschal sacrifice, as appears in the braita, demonstrates that the phrase “the communal offerings are not divided” has no connection at all to the tzitz atoning. Third, the Mishna states explicitly the reason for Rabbi Yehuda’s position and it is because the communal offerings are not divided and not on account of the tzitz. In a thanksgiving (toda) offering, if there is a pigul thought about the meat, the breads are disqualified, but a pigul thought about the bread only disqualifies the bread, but not the meat. The same holds true for the two sheep regarding the accompanying breads. After attempting one explanation, which is rejected, the Gemara explains the reasoning behind the law – the bread comes on account of the animal offering, but the animal offering does not come on account of the bread. Both cases were necessary to bring, as one may have thought that the sheep and the accompanying breads are waved together and therefore might be considered completely one unit, but they are not. There are three different versions of a question Rabbi Elazar asked Rav. The first version: if one slaughters the animal for the toda offering with a thought to eat a half an olive-bulk of the meat and half an olive-bulk of the bread, do they combine to make the bread pigul? Rav answers that it is. The Gemara asks why a kal v’chomer reasoning isn’t employed to lead us to say that the bread wouldn’t be pigul, as it cannot even make the meat pigul. A difficulty is raised against that suggestion as in a similar situation regarding mixed breeds in a vineyard, that kind of kal v’chomer isn’t used. But they distinguish between the two cases, resolving the difficulty. The second version has the same type question asked but regarding the two sheep offering and the accompanying breads. The third version of the question is about the meaning of someone’s language if they slaughtered the sheep to “eat an olive-bulk of its friend tomorrow.” Does “its friend” refer to the other sheep (it would not be pigul, as the sheep is a “permitter”) or to the bread (it would be pigul as bread is not a “permitter”)? Rav brings a tannaitic source which makes it clear that the meaning was the other sheep. The Gemara rejects this proof of Rav. What is the relationship between the sacrifice and its libations regarding pigul? Rabbi Meir holds that if the libations were already placed in a sanctified vessel and the sacrifice is brought with a pigul intent, the libations are disqualified as well. But a pigul thought regarding the libations only disqualifies the libation, not the sacrifice. In the Tosefta Zevachim 5:1, the rabbis bring counter arguments to Rabbi Meir. First, they view the libations as completely separate and do not agree with Rabbi Meir that they become disqualified if the sacrifice becomes pigul, as they can be brought up to ten days later. When Rabbi Meir qualifies his ruling to a case where the libations are brought together with the offering, the rabbis continue with another claim. Since the libations can be designated to a different sacrifice, that proves that they are not inherently connected. Rava explains that Rabbi Meir must have held that the libations cannot be designated for a different sacrifice. In the Tosefta, Rabbi Meir and the rabbis disagree as well regarding the oil of the leper – if the guilt offering becomes pigul, does the oil become pigul as well, and the same discussion ensues. /episode/index/show/hadran/id/39875520

Menachot 14 - January 25, 7 Shvat 01/25/2026

Menachot 13 - Shabbat January 24, 6 Shvat 01/23/2026

Menachot 12 - January 23, 5 Shvat 01/23/2026

Menachot 11 - January 22, 4 Shvat 01/22/2026

Menachot 11 - January 22, 4 Shvat When a Kohen performs the kemitza, the presence of a pebble, a grain of salt, or a shard of frankincense within the handful renders the offering invalid. This is because the Torah requires a precise "handful," and these foreign objects either displace the necessary flour (making it "missing"). The Gemara explains the need for the Mishna to bring all these examples. Rava explains that kemitza is performed with all five fingers. Abaye questions this from a braita that explains the need for all five fingers, as can be seen from the name of each of the fingers. The fourth finger is called kemitza, implying that only the three middle fingers are used for kemitza. To resolve this Rava explains that all five fingers are used but not all for the scooping. The kohen extends his three middle fingers over his palm to gather the dough, while simultaneously using his thumb and pinky to level the scoop by wiping away any excess flour protruding from the edges. This ensures the volume is exactly the capacity of his palm. This is one of the most difficult actions to be performed in the Temple, among them melika and chafina. Rav Papa questions whether non-traditional methods - such as scooping with the fingertips facing down, or in other atypical ways, are valid, ultimately leaving these queries unresolved. He also questions different methods of chafina of the incense that the kohen gadol does on Yom Kippur. Rav Papa and Mar bar Rav Ashi question atypical ways of placing the kometz in the sanctified vessel. All these questions are left unresolved. If there is too much oil or too little added to the mincha offering it is disqualified. There is a discussion about how much is too much and in what cases does it disqualify. Regarding the frankincense (levona), there is a dispute regarding the minimum amount required for the offering to remain valid. Rabbi Meir holds that a full handful must be present, while Rabbi Yehuda and Rabbi Shimon allow for a reduction to two granules or even a single granule, respectively. There is a debate about whether these three opinions are only relevant in frankincense brought as a supplement to a meal offering or also when the frankincense is brought as its own offering. The validity of the meal offering is also tied to the kohen's mental intent (machshava). If the kohen intends, while taking the kometz (parallel to the act of slaughtering an animal) to eat the remains or burn the handful of the meal offering or the frankincense outside the Temple courtyard, the offering is disqualified but does not carry the penalty of karet. However, if he intends to consume or burn the offering outside its designated timeframe (the following day), the offering becomes pigul. This status not only invalidates the sacrifice but also makes anyone who eats it liable for the punishment of karet. /episode/index/show/hadran/id/39822560

Menachot 10 - January 21, 3 Shvat 01/21/2026

Menachot 10 - January 21, 3 Shvat The section of the Torah concerning the metzora (leper) details two distinct tracks for sacrifices: one for the wealthy, who bring three animal offerings, and a modified track for the poor. The purification process involves pouring oil into the kohen’s left hand, followed by sprinkling it toward the parochet and placing it on the leper’s right ear, thumb, and toe. Notably, the text contains several seemingly superfluous phrases in the wealthy leper’s section, as well as extensive repetitions in the poor leper’s section that could have been simplified with a cross-reference like "as mentioned above." Rabbi Zeira and Rava offer different explanations for these repetitions. Both scholars derive that the kemitza of the mincha (meal offering) must be performed with the right hand, but they reach this conclusion via different paths. Rabbi Zeira learns it from the fourfold mention of the word "left" in the leper section. In contrast, Rava utilizes a gezeira shava based on the word "right" used in the context of placing oil on the leper’s ear, thumb, and toe, applying that requirement to the kemitza. Reish Lakish teaches a broader principle: whenever the Torah uses the words "finger" (etzba) or “kohen” the service must be performed with the right hand. While the Gemara initially assumes both words must appear together to trigger this requirement, Rava clarifies that either word alone is sufficient. However, following a challenge from Abaye, Rava distinguishes between two scenarios: in cases where the action is essential for atonement, either word indicates the right hand; in cases where the action is not essential for atonement, both words must be present to mandate the right hand. A difficulty is raised against Rava’s explanation based on the position of Rabbi Shimon. To resolve this, the Gemara suggests that Rabbi Shimon requires both words in all instances. Two subsequent challenges to this theory and one is resolved by further refining Rabbi Shimon’s position: the appearance of the word "finger" alone necessitates the right hand, but the word "kohen" does not, unless it appears in conjunction with "finger." If Rava holds that "finger" or "kohen" already serves as an indicator for using the right hand, why did he originally use a gezeira shava to learn this regarding kemitza? The Gemara explains that he requires two separate derivations - one for the act of kemitza itself and another for placing the kometz into a sanctified vessel. This theory is again questioned in light of Rabbi Shimon’s view that the kometz does not require a vessel at all. Ultimately, the Gemara concludes the gezeira shava (for Rabbi Shimon) is necessary for the sinner’s meal offering; otherwise, one might have thought it could be performed with the left hand, as, according to Rabbi Shimon himself, this specific offering is not intended to be mehudar (ornate or distinguished). /episode/index/show/hadran/id/39808755

Menachot 9 - January 20, 2 Shvat 01/20/2026

Menachot 9 - January 20, 2 Shvat Earlier, Rabbi Yochanan employed the principle that something that takes place in the Temple courtyard can obviously also be performed in the Sanctuary (such as slaughtering the peace offering), as the Sanctuary is more sanctified. However, in a different situation, a verse is needed to derive that items permitted to be eaten in the courtyard can also be eaten in the Sanctuary (in unique circumstances). Why was a verse needed if the principle of Rabbi Yochanan could have been used? The Gemara answers by distinguishing between a ritual (slaughtering) and eating. There are three debates between Rabbi Yochanan and Reish Lakish regarding mincha (meal) offerings. First, if they are mixed outside the Temple courtyard, are they disqualified? Second, if the mincha batter is missing some part before the kemitza (handful) is taken, can it be refilled? Third, if the remainder is missing a part after the kometz is taken, can the kemitza be burned? In each debate, the Gemara explains the reasoning behind each approach. In all three instances, a support is brought for Rabbi Yochanan or a difficulty is raised against Reish Lakish’s position which remains unanswered. In the third debate, a difficulty is also raised against Rabbi Yochanan’s position but is resolved. The Mishna ruled that if the kohen performs the kemitza with his left hand, it is disqualified. The source for this is that when explaining the process of the leper’s purification, the text specifically says "left hand." Since the text regarding the mincha offering simply says "hand" without the word "left," we can assume that if an action can be done with the left, the Torah will specifically say "left"; conversely, if it appears without specifying a hand, it must refer to the right hand. The Gemara questions this drasha, suggesting that perhaps the verse is not intended to teach about other mentions of the word "hand." However, after pointing out that the phrase "left hand" appears four times in the section on the leper’s purification, it becomes clear that the repetition comes to teach that in other cases where the word "hand" is mentioned, it refers exclusively to the right hand. /episode/index/show/hadran/id/39795040

Menachot 8 - Rosh Chodesh Shvat - January 19, 1 Shvat 01/19/2026

Menachot 8 - Rosh Chodesh Shvat - January 19, 1 Shvat Rabbi Eliezer holds that when the Kohen accepts the blood from a sacrifice into a sanctified vessel, there must be enough collected in that single bowl to be used for placing the blood on the altar. If one collects some blood in one bowl and some in another, and later mixes them together before performing the placements, the blood is not sanctified. The Gemara suggests that Rabbi Eliezer contradicts himself, as regarding the Kohen Gadol’s griddle-cake offering (minchat chavitin), he holds that it is sanctified even if placed in two separate bowls. To resolve this, the Gemara first suggests that perhaps Rabbi Eliezer does not derive one law from another—specifically, a mincha offering from blood. However, this is rejected because Rabbi Eliezer does derive laws for a mincha from the bowls of frankincense of the Showbread. In conclusion, the Gemara distinguishes between learning a mincha offering from another mincha-style offering and learning a mincha offering from an animal sacrifice (blood). Rabbi Yochanan disagrees with Rabbi Elazar regarding the minchat chavitin and rules that it is not sanctified if placed in the vessel in parts. Rabbi Acha brings the source in the Torah for his prohibition, and the Gemara brings two braitot that support his opinion and contradict Rabbi Elazar’s position. Rabbi Yochanan’s position regarding the Kohen Gadol’s griddle-cake offering (minchat chavitin) is questioned in light of a position he holds against Rav in a case of a regular mincha offering that is sanctified even before the person completely filled the vessel with the fine flour. Why does he differentiate between the cases? The Gemara then asks about Rav, who disagrees with Rabbi Yochanan and requires the vessel to be filled: would he hold like Rabbi Yochanan or Rabbi Elazar regarding the minchat chavitin offering? They conclude that since he derives one item from another (on a different mincha-related issue), he would derive from the minchat chavitin to here, and therefore he must hold like Rabbi Yochanan by the minchat chavitin and requires it to be complete to sanctify. Since the Gemara mentions a different mincha-related issue where Rav derives one thing from another, they quote that source in its entirety and delve into his debate with Rabbi Chanina about mincha offerings where not all the parts were added yet to the bowl – are they sanctified without everything being there? At the beginning of the daf, Rabbi Elazar had made a comparison of taking the kometz from a mincha in the Sanctuary, which is permitted as it is derived from the bowls of frankincense from the Showbread. Rabbi Yirmia raises a difficulty against this from a braita, but the drasha in that braita is reinterpreted to fit with Rabbi Elazar’s ruling. /episode/index/show/hadran/id/39780445

Menachot 7 - January 18, 29 Tevet 01/18/2026

Menachot 7 - January 18, 29 Tevet According to Yosi ben Yasiyan and Rabbi Yehuda the Baker, ben Beteira permits returning a kometz taken in a disqualified manner to the original dough, provided it has not yet been placed in a sanctified vessel. Rav Nachman challenges this ruling: if taking the kometz is a significant ritual, the act should be irreversible; if it is not, placing it in a sanctified vessel should be meaningless. Rav Nachman resolves this by explaining that while taking the kometz is indeed a ritual act, it is not complete until the kometz is placed in the vessel. If so, the Gemara objects, returning the kometz to the original dough - which is also held in a sanctified vessel - should complete the act and permanently disqualify it. This difficulty is answered in two ways. Rabbi Yochanan answers that one can derive a principle from here: sanctified vessels only sanctify items if they are placed inside with intent to sanctify. The Gemara questions this assumption, noting that it implies one could intentionally sanctify disqualified items; yet, Rabbi Yochanan previously answered Reish Lakish that disqualified items cannot be sanctified for the altar by being placed in a sanctified vessel. This contradiction is resolved by distinguishing between sanctifying an item to permit it to be offered on the altar (which is not effective) and sanctifying an item merely to disqualify it (which is effective). Rav Amram answers the original question by qualifying the case to when the kometz is returned to a heaping bowl. As a sanctified vessel only sanctifies what is within the walls of the vessel, the kometz is not sanctified to be disqualified when placed back in the original vessel. After raising a difficulty regarding the reality of this case, his answer is partially modified to a level bowl, not heaping. Rabbi Yirmia tells Rabbi Zeira that he derives from the fact that they did not suggest returning it to the vessel when it was on the ground, that the actions of kemitza do not need to be performed while a kohen is holding the vessel in his hands. Rabbi Zeira points out that this was an issue raised by Rav Nachman to Avimi, who explained that the kohen indeed needs to be holding the vessel. Rav Sheshet disagrees, holding that the Kohen does not need to be holding the vessel for all the actions of kemitza. He derives this from the laws of the Showbread, as he understands from a Mishna that the kohanim did not hold up the Table when the Showbread and bowls of frankincense was switched at the end of each week. Rav brings a third position: The first two actions - placing the dough in the bowl and taking the kemitza - do not require the kohen to be holding the vessel, but the kometz must be placed in a vessel held by a kohen, as it is parallel to accepting the blood of a sacrifice. /episode/index/show/hadran/id/39770960

Menachot 6 - Shabbat January 17, 28 Tevet 01/16/2026

Menachot 6 - Shabbat January 17, 28 Tevet Rav Sheisha brings a fifth explanation of an ambiguous line in the braita brought on Menachot 5b, “If you had raised a difficulty on the logical argument.” As in all the previous explanations, also this one is rejected. Rav Ashi suggests that one could knock out the logical argument from the beginning as perhaps one could not even bring a kal v’chomer from blemished animals as they have a stringency. This suggestion of Rav Ashi is modified a few times and ultimately his explanation is that if one were to make a kal v’chomer with both blemished animals and ones born not through natural childbirth, one could reject that kal v’chomer as they both have a stringency that is not in a treifa as they have noticeable issues, whereas a treifa is not necessarily noticeable. The braita concluded that the source for a treifa not being able to be offered on the altar is derived from “from the cattle.” However, two other verses also are used to exclude a treifa. Why are all three verses necessary? The Mishna rules that any meal offering that the kemitza is done by a non-kohen, onen, impure person, etc. (i.e. not in the proper manner), is disqualified. Ben Beteira disagrees and explains that if it was done with the left hand, one returns the kometz to the pile and redoes it with the right hand. If a kohen took the kemitza but there was something else in there like a pebble or frankincense, it is invalid as the kemitza must be a precise handful, no more and no less. The Gemara first questions the language of the Mishna – why does it list the mincha offering brought for a sin together separately from the others. The answer is that the Mishna is highlighting that even according to Rabbi Shimon who holds that a sinner’s offering should not be glorious, it still needs to be done properly. Even though in Zevachim, the parallel Mishna relating to sacrifices does not single out the sin offering, the Gemara explains why there was no need there to explain it according to Rabbi Shimon, but there was a need here. Rav explains that any disqualification can be fixed by redoing it. At first, they question Rav’s ruling in light of the rabbis’ position in the Mishna, but then they explain that Rav holds like ben Beteira and is coming to explain that even though ben Beteira only mentioned the disqualification of the left hand in the Mishna, his ruling applies for all disqualifications. The Gemara raises a difficulty on this from tannaitic sources that show that this was clear even before Rav made his statement. To resolve the difficulty, they bring a different explanation – that Rav was pointing out that ben Beteira permits it to be redone even if the kometz was placed in a sanctified vessel, which disagrees with a tannaitic opinion that it can be fixed only if it wasn’t yet placed in a sanctified vessel. According to others, Rav is coming to teach the exact opposite and to show that he agrees with the tannaitic opinion that it can only be fixed if it was not yet placed in the vessel. /episode/index/show/hadran/id/39739705

Menachot 5 - January 16, 27 Tevet 01/16/2026

Menachot 5 - January 16, 27 Tevet There are three different opinions about the status of the mincha offering of the omer that is offered for the sake of a different offering. Rav says it is completely disqualified, Reish Lakish holds it is valid, but the obligation to bring the mincha is not fulfilled and a new one must be brought, and Rava holds that it is valid and the obligation is fulfilled. Rav added another disqualified case to the list – a guilt offering of the nazir and leper. After a discussion about why he would distinguish between that guilt offering and a guilt offering for theft or misuse of consecrated property, the Gemara brings a braita that clearly contradicts Rav as it says explicitly that a guilt offering of a leper offered for the sake of the wrong sacrifice is brought on the altar. A difficulty is raised against Reish Lakish’s position. If the omer offering that is brought for the sake of the wrong offering does not fulfill its obligation, how can it be offered on the altar as one can only offer on the altar items that can be eaten by Jews and this is an offering from the chadash (new grain) and the chadash is only permitted with the omer offering. Two answers are brought to resolve this difficulty. The first answer is brought by Rav Ada bar Ahava who suggests that since it will be permitted later that day, when the omer offering is brought correctly, it is not considered a forbidden item. Three difficulties are raised against Rav Ada, two are resolved but the last one is not. Rav Papa offers an alternative answer – that the actual omer offering does not permit the chadash, but the illumination of the eastern horizon on that day permits it (16th of Nisan). This suggestion of Rav Papa is further supported by claiming that Rabbi Yochanan and Reish Lakish both agreed that the chadash is permitted from that time and not from the offering of the omer, as is derived from a statement of Reish Lakish. A braita teaches that one can derive from a verse “from the cattle” that a treifa cannot be brought on the altar. However, the braita suggests that it could have been derived by a kal v’chomer, but since one can raise a difficulty against that kal v’chomer, it is derived from a verse. However, it is unclear what the difficulty could have been and the Gemara brings several possible suggestions. But difficulties are raised against each of them. /episode/index/show/hadran/id/39755690

Menachot 4 - January 15, 26 Tevet 01/15/2026

Menachot 4 - January 15, 26 Tevet What was clear to Raba on one hand and Rava on the other - regarding how to understand Rabbi Shimon’s words and whether a noticeably incorrect intent (machshava nikeret) disqualifies or not - was not clear to Rav Hoshaya, who deliberated on how to interpret Rabbi Shimon’s position. The Gemara explains why he did not accept the opinions of Raba, Rava, or Rav Ashi as a sufficient explanation for his doubt. The Mishna mentions two exceptions to the rule of a meal offering (mincha) that was perfomed for the wrong purpose (where the offering is valid but the owner has not fulfilled their obligation): the sinner’s meal offering (minchat choteh) and the jealousy offering of a Sotah (minchat kenaot) are completely disqualified if perfomed for the wrong purpose (shelo lishmah). What is the source for this? The Gemara initially presents a derivation for each of them from the sin offering (chatat), but after rejecting these derivations due to a difficulty regarding the guilt offering (asham), it brings a different exposition based on a gezeirah shava (verbal analogy) to both of these meal offerings. Rav adds the Omer meal offering to this list, stating that if it was performed for the wrong purpose, it is disqualified because it is intended to permit the consumption of the "new grain" (chadash), and if brought for the wrong purpose, it fails to permit it and is useless. He says the same regarding the nazirite’s guilt offering (asham nazir) and the leper’s guilt offering (asham metzora). If so, why are this meal offering and these sacrifices not mentioned in the Mishnayot in Menachot and Zevachim that list those disqualified if they were brought for the wrong purpose? The Gemara answers this question and settles the difficulty. The Gemara further challenges Rav: if the asham nazir and asham metzora are meant to "enable" (le’hachshir) a status change and fail to do so when brought for the wrong purpose, then the guilt offering for misappropriation (asham me'ilot) and the guilt offering for theft (asham gezeilot) - which are meant to "atone" (le’chaper) - likewise fail to atone; why then are they valid if brought for the wrong purpose? Rabbi Yirmiya makes a distinction between offerings that "enable" status (machshirim) and those that "atone" (mechaperim). He brings proof from the laws of sacrifices brought after the death of the owner, specifically citing a Mishna regarding a woman after childbirth (yoledet). Rabbi Yehuda, son of Rabbi Shimon ben Pazi, challenges this distinction (regarding the laws after death) from a Mishna in Nazir, where an enabling sacrifice is indeed brought after death. /episode/index/show/hadran/id/39738690

Menachot 3 - January 14, 25 Tevet 01/14/2026

Menachot 2 - January 13, 24 Tevet 01/13/2026

Menachot 2 - January 13, 24 Tevet If one takes a dough of a mincha that was designated for a specific type of meal offering and takes the kemitza with the intention that it be offered for a different type of mincha, the sacrifice is not invalidated. It must still be offered according to its original designation. However, it does not fulfill the obligation of the person who brought the mincha. There are exceptions to this rule - cases in which the wrong intent completely disqualifies the offering - specifically in a mincha of a sinner and of the sotah. The Gemara raises a question: Why does the Mishna use the word "ela" ("but") instead of "ve" ("and") in the phrase “but with the wrong intent does not fulfill the owner’s obligation”? The answer given is that although the sacrifice does not fulfill the owner's obligation, its original sanctity and designation remain intact. Therefore, the remaining sacrificial rites must be performed in accordance with its original purpose. This explanation aligns with a statement made by Rava, and two reasons are offered to support this ruling - one derived from a biblical verse, and the other based on logical reasoning. It seems, at first glance, that the Mishna does not accord with the opinion of Rabbi Shimon, who explains that a mincha offered for the sake of a different sacrifice is valid and fulfills the obligation of the owner. The Gemara refers then to a contradiction between two different sources within Rabbi Shimon - in one it says it does fulfill the obligation, in the other it says it does not. Raba, Rava, and Rav Ashi each offer different resolutions to the contradiction. According to Rav Ashi’s resolution, one can reconcile our Mishna with Rabbi Shimon in the same manner. But according to Raba and Rava, that is not possible, as their explanations for the second braita cannot be used for our Mishna, as the language of our Mishna would not fit with that explanation. Therefore, according to them, Rabbi Shimon must be offering a position that is counter to the position of our Mishna. After making mention of the contradictory sources of Rabbi Shimon, the Gemara brings the other braita and begins to explain the resolutions. Raba’s explanation is brought and Abaye raises a difficulty, which Raba himself resolves. Then a number of other questions are raised against Raba. /episode/index/show/hadran/id/39711430

Introduction to Masechet Menachot with Dr. Ayelet Hoffman Libson 01/12/2026

Zevachim 120 - January 12, 23 Tevet 01/11/2026

Zevachim 119 - January 11, 22 Tevet 01/11/2026

Zevachim 119 - January 11, 22 Tevet During the period when the Tabernacle stood in Nov and Givon, it was permitted to offer sacrifices on private bamot. This is derived from Devarim 12:9: “For you have not yet arrived at the menucha and the nachala.” Menucha refers to Shiloh, and nachala refers to Jerusalem. The additional word “to” between them serves to separate the two stages, indicating that bamot were permitted in the interim period. Reish Lakish asked Rabbi Yochanan why maaser sheni is not mentioned in the Mishna regarding the period of Nov and Givon. Rabbi Yochanan answered that when there is no Ark, there is no maaser sheni, based on a gezeira shava linking the two. When Reish Lakish challenges this - arguing that according to that gezeira shava, the Pesach offering and other sacrificial foods should also not be eaten - Rabbi Yochanan offers a different explanation: the Mishna follows Rabbi Shimon’s view that only obligatory sacrifices with a fixed time were brought, which excludes animal tithes. Since maaser sheni (grain tithes) is comparable to animal tithes, it too would not apply. According to this second explanation, Rabbi Yehuda would hold that maaser sheni was brought during the period of Nov and Givon, a view supported by a statement of Rav Ada and a braita cited by Rav Yosef. Although the verse in Devarim 12:9 was initially explained as referring to Shilo and Jerusalem through the terms menucha and nachala, three additional interpretations are presented, each examined in the context of the verse. The Mishna states that one who consecrates an animal for sacrifice at a time when bamot are permitted, but offers it when bamot are forbidden, is not liable for karet. Rav Kahana limits this exemption to slaughtering outside the Temple; one who actually offers the sacrifice outside is liable for karet. After Rav Kahana explains his derivation, Raba rejects his position on two grounds. The Mishna lists several differences between the sacrificial procedures on the large bama and on smaller bamot. The Gemara provides the Torah sources for each distinction. Two versions are recorded regarding a limitation taught by Rami bar Hama, and a braita is cited to either challenge or support his view. Finally, an alternative position is presented in the name of Rabbi Elazar. /episode/index/show/hadran/id/39686365

Zevachim 118 - Shabbat January 10, 21 Tevet 01/09/2026

Daf Yomi for Women - Hadran

TOPICS