Daf Yomi for Women - Hadran

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**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.

Latest Episodes:

Menachot 51 - Purim - March 3, 14 Adar Mar 03, 2026

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Menachot 50 - March 2, 13 Adar Mar 02, 2026

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Menachot 49 - March 1, 12 Adar Mar 01, 2026

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A debate exists between a braita and Rav regarding communal peace offerings brought on Shavuot for the sake of rams instead of sheep; the braita deems the sacrifice ineffective, while Rav holds it is. Rav Chisda and Raba disagree on the specific nature of this case. Their dispute centers on whether the laws of "intent for the wrong sacrifice" apply when a kohen mistakenly misidentifies the animal's original purpose.

Two objections, one from Mishna Gittin 54a and one from a braita, are raised against Raba's position that a sacrifice offered for the wrong purpose by mistake remains valid. In both instances, the Gemara resolves the objections.

The Mishna explains that the daily tamid and the special mussaf sacrifices of Shabbat and festivals do not preclude one another. However, the precise meaning of the Mishna is initially unclear.

The Gemara introduces a question posed by Rabbi Chiya bar Avin to Rav Chisda: if only one animal is available, should it be used for today's mussaf or saved for tomorrow's tamid?

Initially, our Mishna is cited to prove that there is no specific preference between the two, but this proof is rejected as inconclusive. A different source is brought to resolve the question, but it is also dismissed, as the Gemara determines it refers to a case irrelevant to the current discussion.

Menachot 48 - Shabbat February 28, 11 Adar Feb 27, 2026

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Menachot 47 - February 27, 10 Adar Feb 27, 2026

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Menachot 46 - February 26, 9 Adar Feb 26, 2026

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Menachot 45 - February 25, 8 Adar Feb 25, 2026

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Menachot 44 - February 24, 7 Adar Feb 24, 2026

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Menachot 43 - February 23, 6 Adar Feb 23, 2026

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The braita explains that there is no way to test techelet (blue dye), and therefore one should only purchase it from an expert. Initially, the Gemara suggested this meant there was no way to distinguish between authentic techelet and kala ilan (a vegetable-based fake). However, this was rejected because there are indeed chemical tests available, as the Gemara explains. Ultimately, the conclusion is that there is no way to test if the strings were dyed "for the sake of the mitzva" (l'shma) or merely "for a tasting" (to test the color).

The Gemara then addresses: From whom may one buy tzitzit and assume they are valid? And why is it forbidden to sell tzitzit to a non-Jew?

There is also a dispute regarding whether tzitzit is a "time-bound positive commandment" (mitzvat aseh she'hazman grama). Rav Yehuda would place tzitzit on his wife's garments. However, Rabbi Shimon holds that it is time-bound and women are therefore exempt. The rabbis disagree with him, believing that nighttime is also a time for tzitzit. Rabbi Shimon derives from the words "And you shall see it" that the obligation only applies during the day. The Gemara brings many other drashot (interpretations) on this verse, most of which relate to the profound importance of the mitzva of tzitzit.

What is unique about the color techelet that this specific color was chosen for the mitzva? It serves as a reminder of the heavenly throne.

Menachot 42 - February 22, 5 Adar Feb 22, 2026

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The rabbis disagree on the required length of tzitzit strings, which implies that a specific length is necessary. However, this appears to contradict a ruling by the elders of Beit Shammai and Beit Hillel that there is no requisite amount. This contradiction is reconciled by explaining that their statement refers to the maximum length.

A braita emphasizes the importance of the strings hanging down, as proven by the usage of the word "tzitzit" in a different context (Yechezkel 8:3).

How are tzitzit prepared? Specifically, how far from the garment's edge should they be, and how many strings are inserted and in what manner? There are various opinions on these matters.

Is a bracha recited when preparing tzitzit? Can a non-Jew prepare them? Rav Chisda believed these two questions were connected and challenged Rav based on that premise; however, Rav Chisda's understanding was ultimately rejected.

Which part of the process must be performed "for the sake of" the mitzva? Some maintain that the strings must be spun for the sake of the mitzva, while others hold that only the final preparation of the tzitzit must be done with this intent.

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