Daf Yomi for Women - Hadran

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Megillah 27 - Shabbat January 8, 6 Shvat Jan 07, 2022

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Can a shul be sold to be a beit midrash or can a beit midrash sold to be a shul? Can an old sefer Torah be sold to buy a new one? The Gemara brings five sources to try to answer this question but all answers are rejected and there is no conclusion. Money leftover from a sale of sanctified items, after a new items has been purchased, has the same status as the whole sum of money. However, there are exceptions to this rule. If a group of people go from one city to another and are asked to give charity, when they leave the city, they can ask for the money back to give to poor people in their city. But this is not the case of an individual. Rabbi Meir holds that an item (or shul) belonging to many cannot be sold to be used for an individual. The rabbis disagree. If one sells a shul, is the sale final or do the original owners have rights to buy it back? If so, why is this not an issue of loaning on interest as when they buy it back for the same price, the seller gets his money back and also had use of the building in the meantime? This is called "tzad eched b'ribit" – interest that is not definitely going to be collected and according to Rabbi Yehuda this is permitted. A source is brought to prove Rabbi Yehuda holds this way, but the proof is rejected. Laws are brought regarding the sanctity of an area where one prays as regarding using the space as a bathroom. A number of rabbis were asked why they were blessed to have lived a long life and they each list a number of things they did for which they believed they were rewarded.

Megillah 26 - January 7, 5 Shvat Jan 07, 2022

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Today's daf is sponsored by Shanna Winters in honor of Ruth Raskas. "Thank you for your friendship and for inspiring so many."

If sanctified items are sold, what can be done with the money. There is a hierarchy of sanctified items and one can only go up the list, not down. Does the public square where prayers take place on a public fast have sanctity or since it is not used permanently, it does not? A shul in a city is considered owned by many people, even those not from the town, and therefore one cannot sell it as it belongs to the public. Why was Rav Ashi's shul in Mata Mechasia an exception to this rule? A contradiction to this rule is raised from a braita regarding the sale of a shul in Jerusalem. Why was the law different there? Another question is raised from a tannaitic debate regarding laws of a leperous house in Jerusalem - can it become leperous as it is a private space and only the Temple is not or can it not become leprous as it is all considered public space? If one holds that only the Temple is public, shuls are private! Perhaps what was meant was "holy spaces" and not only the Temple. The root of that debate is whether Jerusalem was divided between Benjamin and Judah or didn't belong to any particular tribe. The Gemara brings another tannaitic debate on that topic - one opinion holds that the Temple was divided between Benjamin and Judah - which parts belonged to who? Where is there a reference to this in the Torah? The other holds that one cannot rent out space in Jerusalem when people come to the Temple for aliya laregel as the space is owned by all. In that case, what was customarily taken by the hosts as compensation since they couldn't charge rent? What can be derived from here as good advice for one who is a guest in another's house? Even though sanctified items cannot be sold for something of lesser sanctity, there is an exception to the rule - if it is stipulated by seven people who are in charge of communal activities for the city and in front of the people of the city. It is forbidden to take apart bricks or beams from an old shul and put them in a new shul. Why? If one sells a shul, the money becomes sanctified and the sanctity leaves the shul and the space can be used for other lesser things. But can it be rented? Is the same true for the bricks and other parts? On what does it depend? If the shul is given as a gift, does the sanctity leave the space? There are different levels of sanctity to items that are used for a mitzva and items that are used for a sanctified item. What falls into which category and can those items be thrown away or do they need to be buried? What can be done with a safer Torah that has fallen apart?

Megillah 25 - January 6, 4 Shevat Jan 06, 2022

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Study Guide Megillah 25

Today's daf is sponsored by Rivkah Isseroff in loving memory of her mother, Gittel Bas Sarah v'Rav Zev Friedman Ha'levi, on the occasion of her Shloshim. "She was the sole survivor of her family of 8 who were murdered in the Shoah. She survived 2 years in Auschwitz between the ages of 14 and16, and went on to fulfill her father's tefillah asking for the survival of one family member so that the family would not be extinguished. She founded a new family now numbering 16 grandchildren and 30 great-grandchildren. May she be a Melitzat Yosher for all."

Today's daf is sponsored by Harriet Hartman in loving memory of Baruch Wertzberger on his 3rd Yahrzeit "He was my husband's (z'l) longest and best friend, whose devotion to Torah learning and Tefillah inspired me to grow closer to the depth of understanding what Daf Yomi brings."

The Mishna lists phrases that if said in one's prayers, they could be misunderstood and therefore one is silenced. Some relate to things that may appear heretical (appearing to say there is more than one God) and others relate to misinterpretation of verses or of commandments. A few statements of Rabbi Chanina are brought. One should not add a list of praises to God in the first blessing of Shmone Esreh on top of the ones mentioned there. Why? In addition, he said that all is in the hands of God other than the fear of God. From where is this derived? There are certain texts from the Tanach that should not be read or can be read but not translated? For what reasons are there to censor parts of Tanach? A braita lists which sections can be read and translated can be read but not translated and neither. Why is it important to list ones that can be read and translated? Why would we have thought they couldn't be read or translated? Verses that use words that are obscene or harsh are replaced by a milder version of the word. However, if they are used to describe idol worship, one can use the more harsh form.

Megillah 24 - January 5, 3 Shvat Jan 05, 2022

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Study Guide Megillah 24

Today's daf is sponsored by Tzivia Ross Korn for the refuah shleima of Yenta Bat Zelda.

Today's daf is sponsored by Devorah Saban for the refuah shleima of Neriya Yosef Hoshea Ben Avital.

One who reads from the Torah needs to read a minimum of three verses. But one who translates does that one verse at a time. For the prophets, one can translate three verses at a time, provided they are all within one section. One can skip to a different section in the prophets but not in the Torah. Are there qualifications to these rules? What benefits are given to the person who reads the haftarah? Why does he need these incentives? What parts of the prayer/Torah reading can a minor do? And what can he not do? If one's legs are not covered, what prayers is one allowed/not allowed to say? Can a blind person say the blessings before Shema (poress shema) and say the translation of the Torah? Why or why not? A kohen who has a blemish cannot say the blessing of the kohanim. Rabbi Yehuda adds that one whose hands are red can also not, as both of these will attract attention and one is not supposed to look at the kohanim while they are blessing the people. The Gemara lists other issues that would prevent a kohen from being able to say the blessing of the kohanim. An exception is made for people who are well known in the city as they will no longer attract attention as people know them. There are certain actions that are indicative that one may be a heretic and therefore a person who does one of those things cannot be a chazan. One should not wear round tefillin as it is dangerous.

Megillah 23 - January 4, 2 Shvat Jan 04, 2022

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Study Guide Megillah 23

Today's daf is sponsored by Judy Auerbach in loving memory of her father, Shlomo ben Dov Beer on his 33rd yahrzeit. "His enjoyment when learning Gemara always impressed me and now, thanks to Hadran and Rabbanit Michelle, I am able to realize the same enjoyment in learning Gemara as he had. Thank you".

Today's daf is sponsored by Deborah Lewis dedicated to Janet Lachais.

Today's daf is sponsored in memory of the two pilots killed tragically last night.

What are the different opinions regarding aliyot on Shabbat, Yom Tov and Yom Kippur? Regarding services on those days – on which days should the prayers start later and end earlier/start later and end later/start earlier and end earlier? Why? Does this have anything to do with how many aliyot there are on those days? The three aliyot on Mondays, Thursdays, etc., the five on Yom Tov and the seven on Shabbat – to what do they correspond? What about the six on Yom Kippur? Women and children can be among the seven who read from the Torah but the rabbis said that women should not due to "respect for the community." How can this be understood? The person who reads from the prophets, the maftir, also reads a part of the Torah so as not to show disrespect for the Torah. Since the whole reason is just out of respect for the Torah, is this Aliya in addition to the seven or can it be considered part of the seven? The haftorah must be a minimum of twenty-one verses. What is the significance of that number? Are there exceptions to this rule? What prayers must be done with a quorum (minyan) of ten? From where do we learn the number ten? From where do we derive that each of these prayers needs a minyan?

Megillah 22 - January 2, Rosh Chodesh Shvat, 1 Shvat Jan 03, 2022

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Study Guide Megillah 22

This month's shuirim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen. "An inspiring young man who loved learning and had made his first siyum just a few weeks ago for Masechet Rosh Hashana."

This month's shiurim are dedicated by Tova and David Kestenbaum in honor of their children and grandchildren. "May Hashem bless them to continue in the path of Torah handed down from Hashem to Moshe Rabbeinu at Har Sinai, from generation to generation."

How does one divide the Torah reading for Rosh Chodesh into four sections in a way that avoids issues such as ending an aliya while leaving less than three verses to the section? In order to answer the question, the Gemara brings a debate of Rav and Shmuel regarding how to divide the Torah readings for the maamadot. A difficulty on both approaches is brought from a braita with a debate between the tana kama and an anonymous tana about breaking up Torah portions for reading. However, the cases aren't comparable. Is it more likely that people will show up late to shul, in the middle of the Torah reading, or that they will leave in the middle of the Torah reading? What relevance is there to this question? The Mishna did not mention how many aliyot there are on a fast day. Is it 3 like Mondays and Thursdays or four like Rosh Chodesh and Chol Hamoed? Several sources are brought to try to answer this question, including inferences from our Mishna, however, most are rejected. One of the sources related to an incident when Rav came to Bavel and read from the Torah and made a blessing before and not after. Also during the tachanun prayer he did not fall on his face. The Gemara tries to understand why acted in this way.

Megillah 21 - January 2, 29 Tevet Jan 02, 2022

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Today's daf is sponsored by Marcia Baum in loving memory of her mother Helen Baum, Chaya Chana Alter bat Chana v'Yekutiel Aryeh on her sixth yartzeit. "Mom was a lifelong learner and teacher and is sorely missed by those who knew and loved her. I hope we are doing her proud!"

Today's daf is sponsored by Sari Esserman in loving memory of her father Moshe Ben Yosef HaCohen.

Today's daf is sponsored anonymously in refuah shleima for Hannah bat Shmuel v'Esther and Breina Bracha bat Rina.

The Mishna stated the general rule behind the cases listed (that mitzvot that are meant to be done in the day can be performed all day long and one that can be done at night can be performed all night), even though the rule was obvious. Why? One can either sit or stand when reading the Megillah. One follows one's custom regarding the blessings of the Megillah - some recite the blessing after the Megillah while others do not. On Mondays, Thursdays and mincha on Shabbat, there are three aliyot to the Torah. On days when there is musaf, but it is not a Yom Tov, there are four aliyot. On a Yom Tov, there are 5, on Yom Kippur there are 6 and on Shabbat, 7. The first one to get an aliya makes the blessing before and the last one makes a blessing after the reading. Haftara is recited on holidays, Yom Kippur and Shabbat. When reading the Torah, one must stand. Is this true also for learning Torah? On what does it depend? Two people can read the Megillah together but that is not the case for reading from the Torah. Why? What are the blessings that are recited before and after the Megillah? What do the three aliyot on Mondays, Thursday and Shabbat mincha correspond to? In every Torah reading, there must be at least ten verses read from the Torah. To what do the ten correspond? Is it better for the first aliya to include four verses and the other two to have three? Or the middle one? Or the last one? Reasons are given to support each possibility. Why was it changed that each person who gets an aliya makes a blessing before and after? What is the complication with the breakdown of the aliyot on Rosh Chodesh?

Megillah 20 - Shabbat January 1, 28 Tevet Dec 31, 2021

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Study Guide Megillah 20

Does Rabbi Yehuda think that ideally a deaf person can't read the Megillah, but if one did not, one can still fulfill one's obligation? Or is a deaf person able to read it ab initio? One suggestion is that he himself holds the latter and the former was said by him but in the name of Rabbi Elazar ben Azaria. The other option is that he holds the former and the sources that indicate one does not need to hear at all what one is saying, is the opinion of Rabbi Meir as appears in a braita regarding Shema. Rabbi Yehuda holds that a minor can read the Megillah and brings a proof that he read when he was young. However, since testimony cannot be accepted from minors, the rabbis refuse to accept his testimony regarding when he was young. Another attempt to prove Rabbi Yehuda from a story is brought but it too is rejected. The Mishna lists mitzvot that need to be done during the day and their obligation begins at sunrise. However, if one did it from the time the sun began to rise, amud hashachar, one fulfilled one's obligation. The Gemara finds a source for each item on the list and how one knows that the obligation is during the day. Why does the Mishna list both those who go to the mikveh and a zava ketana who also needs to go to the mikveh? The next Mishna lists mitzvot that one is obligated to do during the day and one can do it all day long. Likewise, mitzvot that are done at night can be performed all night long. The Gemara goes through the list proving how one knows one needs to perform each of these mitzvot during the day.

Megillah 19 - December 31, 27 Tevet Dec 31, 2021

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Study Guide Megillah 19

Today's daf is sponsored by Shoshana Shur for the refuah shleima for her dear friend Shoshana Raizel bat Yaffa Sheindle.

What are different substances that can't be used to write the Megillah. From where do we learn that it specifically needs to be with ink and on parchment? If one lives in a non-walled city or a walled city and visits a different city on Purim, which day of Purim are they to celebrate? From which part of the Megillah do we begin reading? Several opinions are brought - from the beginning, from when Mordechai is introduced, from when Haman is introduced, from the night Acheshverosh couldn't sleep. what is the root of the debate between the different rabbis? What is the significance of the Megillah being called both a book and a letter? One needs to read from a Megillah that just contains the Megillah and doesn't include others books of the Writings. What qualifications are there to this rule? Who can and who cannot read the Megillah? When the Mishna says that a deaf person can't read the Megillah, is that Rabbi Yosi's opinion who holds that even after the fact it is no good, as one needs to hear what he is saying or is it Rabbi Yehuda's opinion who requires that one hear what he is saying only ab initio, but after the fact, it is fine. Is that really Rabbi Yehuda's opinion? If so, there is an issue with a braita regarding a deaf person making the blessing on trauma which one can do even ab initio. That braita doesn't hold like Rabbi Yosi or Rabbi Yehuda?

Megillah 18 - December 30, 26 Tevet Dec 30, 2021

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Study Guide Megillah 18

Today's daf is sponsored by Shikma Katz on behalf of her husband and children.

Today's daf is dedicated for a refuah shleima to Netanel Ilan ben Shayna Tzipora who is undergoing surgery this morning.

The Gemara finishes explaining the order of Shmone Esreh. If the men of the Great Assembly put together Shmone Esreh, why did Shimon HaPakula need to organize it as well many years later? One is not allowed to add more to the prayer of Shmoneh Esreh that was put together by the rabbis as one cannot fully praise God so better not to say not enough or the wrong thing. The virtue of silence is praised by the rabbis. From where do we learn that the Megillah has to be read from a book? A translation is also no good - this means if it was written in another language and read in that language. But the Mishna also said that one who speaks a foreign language can read in that language! How can one resolve this contradiction? Rav and Shmuel say it is permitted only if it is in Greek. However, that also contradicts a braita that says that one who speak any language can read the Megillah in that language. Therefore Rav and Shmuel must have meant that Greek is permitted even if one doesn't speak Greek. One who doesn't understand Hebrew can still read the Megillah in Hebrew as just by reading it, one can fulfill publicizing the miracle of Purim. If one reads it in intervals, it is fine. The word for intervals is 'serugin' - it was a word unfamiliar to them and they learned the definition from Rabbi Yehuda HaNasi's maidservant. She also knew the definition of a number of other words that the Gemara lists. Rabbi Muna held that there is a time limit of the interval - that it not be longer than the time it takes to say the Megillah. Rav and Shmuel disagree about whether we hold like Rabbi Muna or not. What if the words are rubbed out? What does the reader do if he/she skips a verse? What if one walks in late? If one dozes off, one can still fulfill one's obligation. What is the definition of dozing? As one writes a Megillah and reads the verses as one is writing, can one fulfill one's obligation? On what does it depend? Can one write a book without using an existing book as one's guide? Are there any exceptions to this rule?

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