Daf Yomi for Women - Hadran

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Nedarim 4 - Shabbat October 29, 4 Cheshvan Oct 28, 2022

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What is a case where one can be held liable for delaying a nazirite vow? Two answers were suggesting in Nedarim 3b and three more suggestions are now brought. The last answer suggests that the prohibition of delaying relates to delaying the nazirite sacrifices. If this is so, why would that need to be derived from the juxtaposition (heikesh) of neder to nazir, when it could be simply derived from the laws of delaying all sacrifices, which include sin offerings (which is one of the sacrifices brought by a nazir)? Perhaps nazir is a chiddush, has unique laws, on account of which one would not be able to learn laws of nazir from laws of other sacrifices. Why would nazir be a chiddush? The Gemara brings four possibilities, two of which are rejected. One last question is asked on the braita from Nedarim 3a regarding the source for the law of annulment of nazir from a husband to a wife/father to a daughter. Shmuel has a unique way of reading the line of the Mishna relating to the details of yadot. However, the Gemara raises a question on his reading.

Nedarim 3 - October 28, 3 Cheshvan Oct 28, 2022

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Study Guide Nedarim 3 Today's daf is sponsored by Hannah and Michael Piotrkowski in loving memory of Tsina Tova bat Leib z"l, on the 52nd yahrzeit today. Today's daf is sponsored by Geri Goldstein Guedalia in loving memory of Geri's mother, Helen Saipe, Tzippa Hinda bat Avraham v'Devora, on the completion of 12 months of mourning. "May her neshama have an aliyah." After rejecting the explanation that the Mishna always uses ABBA structure, two other suggestions are brought to explain why our Mishna is ABBA, even though some other Mishnayot are not. The first answer is that there are different styles of different Mishnayot. The second is that yadot came first as they are derived from a drasha and laws learned from drashot come first as they are beloved upon the sages. After raising questions against the second answer, they reject the premise of the question and reread the Mishna in a way that the structure is ABAB. From where in the Torah are yadot derived? There are three different sources brought, which somewhat depend on what one holds regarding the language of the Torah - was it written in the language that people speak or not? According to one of the interpretations, it is derived as appears in a braita from the juxtaposition of neder and nazir in a verse in the Torah. Other laws as well as derived from this juxtaposition - some from vows to nazir and some from nazir to vows. The Gemara delves into the cases in this braita - raising questions on some of them, such as, what is a case where one profanes a nazirite vow? What is a case where one delays a nazirite vow?

Nedarim 2 - October 27, 2 Cheshvan Oct 27, 2022

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Study Guide Nedarim 2 Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l. Today's daf is sponsored by the Agus family in honor of Aviva Adler completing the Siyum HaShas. Today's daf is sponsored by Rabia and Oliver Mitchell in honor of their daughter Ellin Mitchell Cooper on becoming the Yoetzet Halacha for Manhattan. Today's daf is sponsored by Amy Bardack in loving memory of the 11 souls who were killed in the Pittsburgh synagogue shooting four years ago. Yehi Zichram Baruch. When someone takes a vow to forbid an item, that vow is effective. One can take a vow using the language of a vow (neder) or also using a similar term that has the same meaning (kinui). The same holds true for cherem (a type of vow performed by using the term cherem), oaths and vows to take upon oneself to become a nazir. If one uses a different language that indicates that one is distancing or separating from a friend or one will not eat from a friend, this is effective as well. The Gemara refers to this category as yadot, incomplete statements. If one uses a language of excommunication: "I am menuda (excommunicated) from you," Rabbi Akiva was unsure how to treat it and therefore ruled stringently. Masechet Nazir begins in the same manner, mentioning that if one uses a kinui (word similar to) of nazir, the vow is effective, but does not mention vow, oaths and cherem. The Gemara notes the difference between the two mishnayot and tries to figure out why. The answer leads to a further question regarding the order of our Mishna - vows, cherem, oaths and nazir. Another issue is raised regarding the structure of the Mishna. To resolve this issue, they explain that the Mishna is missing words. This leads to a further question as the order is troubling - it starts with kinuyim and then moves to yadot, then explains the yadot in detail and then goes back to explain kinuyim. Why? This can be explained as an ABBA structure as can be found in a number of other mishnayot. Why are some mishnayot written in that structure and others ABAB?

Ketubot 112 - Siyum Masechet Ketubot - October 26, 1 Cheshvan Oct 26, 2022

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Click here for the Siyum Ceremony text Siyum Masechet Ketubot is sponsored by Rhona Fink in honor of Rabbanit Michelle, the Hadran staff and all of the Hadran Daf Yomi learners. May we continue to go from strength to strength. Siyum Ketubot is sponsored for the refuah shleima of Keren Devorah bat Esther.

A number of stories are told, relating to the large size of fruits in Israel, the large quantity and the excellent quality. The land of Israel is compared to a deer - in what way is it similar to a deer and in what way it is not? Rabbi Elazar makes reference to three curses from Yechezkel 13:9 and explains how he avoided these curses by doing certain actions. Other stories are told of rabbis who viewed Israel in high regard and took actions appropriately, such as taking action to get there in the quickest way possible, kissing the rocks, repairing stumbling blocks, and even making sure to move from the sun to shade or the shade to the sun so as to never have to say that they are uncomfortable in Israel. A brief statement of Rabbi Zeira mentions the destruction that will come before the Messiah comes. The Masechet ends with a statement of Rav Chiya bar Ashi in the name of Rav that in the future all the non-fruit bearing trees in Israel will bring forth fruits.

Inroduction to Masechet Nedarim with Dr. Ayelet Hoffman Libson Oct 25, 2022

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Introduction to the Masechet

Inroduction to Masechet Nedarim with Dr. Ayelet Hoffman Libson Oct 25, 2022

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Introduction to the Masechet

Ketubot 111 - 1st Day of Rosh Chodesh Cheshvan - October 25, 30 Tishrei Oct 25, 2022

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When Rabbi Zeira was planning to make aliya, he avoided seeing Rav Yehuda as he knew that Rav Yehuda was against moving to Israel, until God redeems us. First Rav Yehuda explained it from a verse saying that we will be sent to Babylonia and will not return until God redeems us, but Rabbi Zeira pointed out that the verse refers to the vessels of the Temple. Rav Yehuda then explained it from the verse in Shir HaShirim 2:7 about not stirring up the love for the beloved until the beloved requests. Rabbi Zeira understood that verse, as well as two other identical verses to be referring to the three oaths. One, that the Jews do not ascend to Israel "like a wall" (in a forceful manner, or as a large group). Two, that the Jews do not rebel against their enemies. Three, the nations of the world do not subjugate the Jews excessively. Therefore, Rabbi Zeira believed that individuals can move to Israel. Rav Yehuda understood from the words "do not awaken and do not stir up" that it includes both a group and individuals. Rabbi Zeira learned from there that there are an additional three oaths. What are they? Other statements are brought praising those who live in the land of Israel and also those who get buried there, although not as much as those who live there. Some of the rabbis praise those who live in Babylonia as compared to other places where there is little Torah and Rav Yehuda himself says that one who lives in Babylonia is considered like one who is living in Israel. The resurrection of the dead is limited to those living in Israel, other than righteous people who will get there through tunnels that will be created for this purpose. Rabbi Elazar held that amei haaretz will not be resurrected from the dead, only those who learn Torah. However Rabbi Yochanan was upset by this statement and Rabbi Elazar then explained that they could if they marry their daughters to a Torah scholar, do business dealings for Torah scholars, or help Torah scholars financially. A number of statements are brought telling of miraculous things that will happen in Israel in the future (when the dead are resurrected or in the World-to-Come). There are also a number of statements/stories about the miraculous nature of the fruits in Israel. These could be seen as exaggerated or perhaps meant to be understood symbolically.

Ketubot 110 - October 24, 29 Tishrei Oct 24, 2022

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Study Guide Ketubot 110 Today's daf is sponsored by Michael Radwin in honor of Ariella Radwin's 45th birthday. "Your dedication to Torah learning is the inspiration for me to begin studying daf yomi. Mazel Tov!" Admon and the rabbis disagree about two cases where one has a promissory note and wants to collect the money. In the first, the borrower (according to the first document) has a deed of sale with a later date that the creditor sold the borrower a piece of land. Can the borrower claim that the loan document is forged, as if it was real, why would the creditor have taken the money for the sale in exchange for land and not for the return of the loan? The Gemara limits the debate to a place where they generally write the document before the money is transferred. If two people each pull out a promissory note claiming the other owes them money, can the one whose promissory note has a later date claim that the earlier one is a forged document? Rav Nachman and Rav Sheshet also disagree about whether in a case like this each can collect from the other or since they each owe each other, no money needs to change hands. The Gemara limits their debate to a case where one had average-quality land and the other only had poor-quality land. Due to a difficulty with this explanation, a different suggestion is brought. A question is raised against Rav Sheshet from our Mishna and two different explanations are brought. However, a difficulty is raised with the second explanation. In what situations can spouses insist/not insist that the family move to a new place? When it comes to moving to a different area, one cannot insist on moving, but if it is to move to Israel, then they can insist their spouse move, or if the spouse refuses, it can be grounds for divorce. If the woman does not agree to move, she forfeits her ketuba, if it is the man, he must give her the ketuba money. If one wants to leave Israel, the other does not need to agree and if it is the man who wants to leave, it is grounds for divorce. What currency is used to pay the ketuba? On what does it depend? Regarding this issue, they mention an important debate about whether ketuba is by Torah law or rabbinic law, which explains the difference between Rashbag and the rabbis in the Mishna. Better to live in Israel in a city that is mostly idol worshippers than in a city outside of Israel which is mostly Jews as one who lives outside of Israel, it is as if they do not have a God, as is derived from a verse in the Torah, Vayikra 25:38.

Ketubot 109 - October 23, 28 Tishrei Oct 23, 2022

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Today's daf is dedicated with love by the Hadran Daf Yomi group of Hashmonaim to our wonderful friend and havruta Phyllis Hecht and her entire family on the occasion of the Bar Mitzvah of her son Caleb, celebrated this past Shabbat Breishit. May this special simcha bring joy and light as we pray for the good health of Phyllis (Gitel Pesha bat Masha Rahel)

Today's daf is sponsored in honor of the marriage of David and Eve Farber's daughter, Allie.

The third debate between Admon and the rabbis is if a man commits money to his future son-in-law (one who is betrothed to his daughter) and then goes bankrupt, can the fiance delay the indefinitely or can the woman insist she either marry her or divorce her? A different version appears in the Tosefta where the debate is only regarding a case where the woman herself committed the money, but if it was the father, all agree that the woman can insist that he marry or divorce her as it is not she who made the commitment. Another braita limits the law to a grown woman, as if she is young and committed money, we do not take her commitment seriously as she is a minor. Rabban Gamliel supported Admon and Rabbi Yitzchak ben Elazar ruled like Rabban Gamliel where he sides like Admon. Rabbi Zeira made a ruling regarding the cases of Admon and Chanan and regarding which cases we hold by them. It seemed to contradict what Rabbi Yitzchak said, so they suggest a different reading/understanding of Rabbi Zeira's ruling. If one is signed on a document of sale between two people and then later claims that the field was stolen from him, Admon and the rabbi debate whether that person is believed. However, they both agree in a case where one signed a document regarding the sale of one field but mentioned that it bordered on the owner's field, that the signator cannot come and claim the bordering property was stolen from him. If it was a judge who signed verifying the signatures of the witnesses, this debate would be irrelevant as we assume that judges relate only to the signatures and not the content of the document. In the second case, regarding the bordering field, if the sale is to the one who later claims it was stolen, then the stolen claim can be accepted as one can say there was a reason for agreeing earlier to the border claim, in order to ensure that the sale go through. A case is brought where one claimed the land was stolen from him and then subsequently died, having appointed a steward in his place to plead the case for his orphans. The steward made one claim after another and succeeded in getting all the land for the orphans. If one went abroad and upon returning no longer remembered where one had a path that led from their property through the surrounding neighbor's property, Admon and the rabbis disagree about whether they get the shortest path or do they need to pay the owner of the surrounding territory to be able to pass through. Rava mentions a number of scenarios where there is no debate, depending on how many people own the surrounding territories. The debate is only in a case where it was originally owned by four different owners but now when the claim is made, there is only one. A case is brought up where a father promised his daughter upon his death one palm tree. Rav Yosef thought to compare it to our Mishna as each male heir can claim it is not in his territory, but his comparison is rejected. Another issue of that case is raised - if there are two separate half palms trees that they own (i.e. they have a partnership with someone's two palm trees), can they give her those, instead of one whole one, even though it will be more difficult for her to tend to them?

Ketubot 108 - Shabbat October 22, 27 Tishrei Oct 21, 2022

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Study Guide Ketubot 108

The Mishna said that if someone else provides food for the woman while the husband is away, Chanan held that he cannot force the husband to reimburse him upon his return. A different Mishna regarding one who forbade another from benefitting from him/her and then did a number of actions on the person's behalf. This Mishna seems to follow Chanan's position in our Mishna. However, not all agree and provide a different explanation for the cases in the other Mishna. The next two Mishnas discuss laws of Admon that others disagreed with. In a case where the estate does not have enough to support both the sons and daughters, how is the money split? If one claims one's friend owes jugs of oil, and the friend admits to the jugs and not the oil, is that considered a case of one who is modeh b'miktzat, admits to half, or not? What is the root of the debate?

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