Hadran: Advancing Talmud Study for Women

This week’s learning is sponsored by Helen Danczak. “My dear Uncle Phil passed on August 27 with family at hand. He was the kind of uncle that the kids (of all ages) gravitated to. I am not alone in saying he was my favorite uncle. He is missed. May his neshama have an aliyah.”

Today’s daf is sponsored by Audrey Levant in honor of Deborah Dickson. “Happy birthday to Hadran’s newest wonderful addition to the team. I’m excited to start another (school) year of learning with you, my friend!”

The Mishna teaches that if the Beit Din teaches an erroneous ruling and an individual follows, the individual does not have to bring a sin offering. However, the Gemara will later explain that this is the opinion of Rabbi Yehuda, but the rabbis disagree and obligate the individual.

If the Beit Din teaches an erroneous ruling and a judge or student who has reached a stage of one who can issue halakhic rulings realizes they have made a mistake but follows their ruling anyway, he is obligated to bring a sin offering.

If the court issues an erroneous ruling and the majority of the community follow it, there is an obligation to bring a special sacrifice called ‘the bull offering of an unwitting communal sin (par he’elem davar shel tzibur). Shmuel and Rav Dimi disagree about the language that must be used by the court for it to be considered “an erroneous ruling of the court.” Three sources are brought to support Rav Dimi’s position. In a second version of the debate, they switch positions, and the sources are raised as difficulties against Rav Dimi.

The Mishna described the actions of the individual who is exempt when sinning by following an erroneous ruling of the court using the words “shogeg al pihem, unwitting by their words.” In two different versions of Rava’s explanation of this term, it either refers to two different cases or to one. If it refers to two, it would include an exemption in an additional case – if the court ruled by mistake that a piece of forbidden fat was permitted, and the individual meant to eat a piece of permitted fat, but accidentally ate the piece that the court permitted. Even though Rava had an answer to that question (obligated or exempt, depending on the different versions of Rava’s explanation), Rami bar Hama asked the same question and did not know the answer. Again, in two different versions, Rava answers the question by explaining the term in the Mishna. However, Rami bar Hama rejects his answer as the term is ambiguous.

The Mishna lists various ways in which the individual or a judge/student can potentially follow a ruling of the court. What is the significance of the order in each case?

How is a “teacher capable of issuing halakhic rulings” defined, and why was it necessary to include this category in addition to that of a judge?

The Gemara quotes two braitot, one explaining the source for Rabbi Yehuda’s position in the Mishna, exempting an individual who follows the court, and the other explaining the source for the rabbis’ dissenting opinion obligating an individual who follows the court. The latter braita is complicated to understand, and the Gemara irons out its meaning and shows how it reflects the rabbis’ position.

• What is a Siyum, click here.

Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”

A contradiction arises between the Mishna and a Mishna in Zevachim regarding the proper method for kashering a spit. Several sages present different approaches, prompting five proposed resolutions—though many are ultimately rejected.

When it comes to kashering knives, the Mishna recommends polishing as the preferred method. However, Rav Ukva offers an alternative: inserting the knife into the ground ten times.

The Masechet concludes with an intriguing anecdote involving the Persian king Shabur Malka, Mar Yehuda, and a Canaanite slave named Bati bar Tuvi. Before serving Mar Yehuda, the king inserts the knife into the ground, adhering to Rav Ukva’s method. Yet he omitted this step before serving Bati previously. When Bati questions the discrepancy, the king responds with a dismissive remark, implying that Bati lacks the same level of halachic stringency. In an alternate version of the story, the king’s reply is even more pointed and accusatory.

Today’s daf is sponsored by Lisa Elon in honor of her steadfast chevruta, Rhondda May, “May G-d grant us many more years of great learning together. “

Today’s daf is sponsored by Rachel Alexander Levy in memory of Jack Schuster, father of my chevruta, Rabbi Jordi Schuster. May his memory be for a blessing.

Today’s daf is sponsored by Adam Dicker in honor of Carolyn Hochstadter Dicker on her birthday.

There is a debate between Rav and Shmuel regarding the kashering process known as niguv. In one version of the debate, Rav requires that ashes be used once during the process, while Shmuel requires them to be used twice. In another version, there is no actual disagreement—Rav simply omits the final step of rinsing with water, since its sole purpose is to remove the ashes. Shmuel, however, includes it as part of the process.

How are wicker nets in a winepress kashered? Rabbi Avahu derives from the laws of purifying wicker nets that they require niguv. If the nets are made of reeds, which are more absorbent, they must be left unused for twelve months—or, according to Rabban Shimon ben Gamliel, until the next wine-making season. What is the practical difference between these two opinions? Rabbi Yossi offers an alternative to waiting a year: pouring boiling water over them. Rabban Shimon ben Gamliel cites Rabbi Yossi, suggesting instead that the nets be placed under running water for an onah. What is an onah? Some define it as either a day or a night, while others say it means twelve hours. Rav Shmuel bar Yitzchak explains that both interpretations ultimately mean the same thing. How?

The strainer and baskets used in the winepress are kashered differently depending on the material they are made from, since the level of absorption varies.
If grape clusters are placed in the winepress and surrounded by the juice from the grapes, are they considered a single unit for the purposes of impurity? This has practical implications: if an am haaretz—someone who may not be trusted regarding purity laws—touches one cluster, does that render all the surrounding clusters impure?

If one purchases utensils from a non-Jew, how are they to be kashered? The method depends on how the utensil was used: if used with cold food, rinse with water; if used with hot water, perform hagala (boiling); and if exposed to direct fire, apply libun (burning with fire). A knife must be polished. All these utensils also require tevila—immersion in a mikveh. Two different phrases in Bamidbar 31:23, following the battle with Midian, are cited to derive the requirement for tevila. Why are both phrases needed? Rav Nachman explains that even new utensils purchased from a non-Jew require tevila, since kashered old utensils are considered equivalent to new ones. Borrowed utensils from a non-Jew do not require tevila, but a question arises regarding utensils given to a Jew as collateral.

Metal and glass utensils require tevila, but earthenware does not. If an earthenware vessel is coated with a lead glaze, should it be treated as earthenware or as metal?

If utensils were used without being kashered, is food prepared in them forbidden? The answer depends on when the vessel was last used and whether one holds that a substance imparting a bad flavor is permitted or prohibited.

This week’s learning is sponsored by Helen Danczak. “My dear Uncle Phil passed on August 27 with family at hand. He was the kind of uncle that the kids (of all ages) gravitated to. I am not alone in saying he was my favorite uncle. He is missed. May his neshama have an aliyah.”

Today’s daf is sponsored by Audrey Levant in honor of Deborah Dickson. “Happy birthday to Hadran’s newest wonderful addition to the team. I’m excited to start another (school) year of learning with you, my friend!”

The Mishna teaches that if the Beit Din teaches an erroneous ruling and an individual follows, the individual does not have to bring a sin offering. However, the Gemara will later explain that this is the opinion of Rabbi Yehuda, but the rabbis disagree and obligate the individual.

If the Beit Din teaches an erroneous ruling and a judge or student who has reached a stage of one who can issue halakhic rulings realizes they have made a mistake but follows their ruling anyway, he is obligated to bring a sin offering.

If the court issues an erroneous ruling and the majority of the community follow it, there is an obligation to bring a special sacrifice called ‘the bull offering of an unwitting communal sin (par he’elem davar shel tzibur). Shmuel and Rav Dimi disagree about the language that must be used by the court for it to be considered “an erroneous ruling of the court.” Three sources are brought to support Rav Dimi’s position. In a second version of the debate, they switch positions, and the sources are raised as difficulties against Rav Dimi.

The Mishna described the actions of the individual who is exempt when sinning by following an erroneous ruling of the court using the words “shogeg al pihem, unwitting by their words.” In two different versions of Rava’s explanation of this term, it either refers to two different cases or to one. If it refers to two, it would include an exemption in an additional case – if the court ruled by mistake that a piece of forbidden fat was permitted, and the individual meant to eat a piece of permitted fat, but accidentally ate the piece that the court permitted. Even though Rava had an answer to that question (obligated or exempt, depending on the different versions of Rava’s explanation), Rami bar Hama asked the same question and did not know the answer. Again, in two different versions, Rava answers the question by explaining the term in the Mishna. However, Rami bar Hama rejects his answer as the term is ambiguous.

The Mishna lists various ways in which the individual or a judge/student can potentially follow a ruling of the court. What is the significance of the order in each case?

How is a “teacher capable of issuing halakhic rulings” defined, and why was it necessary to include this category in addition to that of a judge?

The Gemara quotes two braitot, one explaining the source for Rabbi Yehuda’s position in the Mishna, exempting an individual who follows the court, and the other explaining the source for the rabbis’ dissenting opinion obligating an individual who follows the court. The latter braita is complicated to understand, and the Gemara irons out its meaning and shows how it reflects the rabbis’ position.

• What is a Siyum, click here.

Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”

A contradiction arises between the Mishna and a Mishna in Zevachim regarding the proper method for kashering a spit. Several sages present different approaches, prompting five proposed resolutions—though many are ultimately rejected.

When it comes to kashering knives, the Mishna recommends polishing as the preferred method. However, Rav Ukva offers an alternative: inserting the knife into the ground ten times.

The Masechet concludes with an intriguing anecdote involving the Persian king Shabur Malka, Mar Yehuda, and a Canaanite slave named Bati bar Tuvi. Before serving Mar Yehuda, the king inserts the knife into the ground, adhering to Rav Ukva’s method. Yet he omitted this step before serving Bati previously. When Bati questions the discrepancy, the king responds with a dismissive remark, implying that Bati lacks the same level of halachic stringency. In an alternate version of the story, the king’s reply is even more pointed and accusatory.

Today’s daf is sponsored by Lisa Elon in honor of her steadfast chevruta, Rhondda May, “May G-d grant us many more years of great learning together. “

Today’s daf is sponsored by Rachel Alexander Levy in memory of Jack Schuster, father of my chevruta, Rabbi Jordi Schuster. May his memory be for a blessing.

Today’s daf is sponsored by Adam Dicker in honor of Carolyn Hochstadter Dicker on her birthday.

There is a debate between Rav and Shmuel regarding the kashering process known as niguv. In one version of the debate, Rav requires that ashes be used once during the process, while Shmuel requires them to be used twice. In another version, there is no actual disagreement—Rav simply omits the final step of rinsing with water, since its sole purpose is to remove the ashes. Shmuel, however, includes it as part of the process.

How are wicker nets in a winepress kashered? Rabbi Avahu derives from the laws of purifying wicker nets that they require niguv. If the nets are made of reeds, which are more absorbent, they must be left unused for twelve months—or, according to Rabban Shimon ben Gamliel, until the next wine-making season. What is the practical difference between these two opinions? Rabbi Yossi offers an alternative to waiting a year: pouring boiling water over them. Rabban Shimon ben Gamliel cites Rabbi Yossi, suggesting instead that the nets be placed under running water for an onah. What is an onah? Some define it as either a day or a night, while others say it means twelve hours. Rav Shmuel bar Yitzchak explains that both interpretations ultimately mean the same thing. How?

The strainer and baskets used in the winepress are kashered differently depending on the material they are made from, since the level of absorption varies.
If grape clusters are placed in the winepress and surrounded by the juice from the grapes, are they considered a single unit for the purposes of impurity? This has practical implications: if an am haaretz—someone who may not be trusted regarding purity laws—touches one cluster, does that render all the surrounding clusters impure?

If one purchases utensils from a non-Jew, how are they to be kashered? The method depends on how the utensil was used: if used with cold food, rinse with water; if used with hot water, perform hagala (boiling); and if exposed to direct fire, apply libun (burning with fire). A knife must be polished. All these utensils also require tevila—immersion in a mikveh. Two different phrases in Bamidbar 31:23, following the battle with Midian, are cited to derive the requirement for tevila. Why are both phrases needed? Rav Nachman explains that even new utensils purchased from a non-Jew require tevila, since kashered old utensils are considered equivalent to new ones. Borrowed utensils from a non-Jew do not require tevila, but a question arises regarding utensils given to a Jew as collateral.

Metal and glass utensils require tevila, but earthenware does not. If an earthenware vessel is coated with a lead glaze, should it be treated as earthenware or as metal?

If utensils were used without being kashered, is food prepared in them forbidden? The answer depends on when the vessel was last used and whether one holds that a substance imparting a bad flavor is permitted or prohibited.

This week’s learning is sponsored by Carolyn Hochstadter, Adam Dicker, and family on the 17th yahrzeit of Fred Hochstadter, Ephraim ben Kayla v’Baruch this Monday, 8 Elul. “‘Dad’ was a holocaust survivor who was saved via the Kindertransport, came to Canada and met ‘Ma’ in Montreal. Together, they built a family, business, community, and legacy of support and love for Medinat Yisrael. We miss you and are managing to catch up on some of your reading material, including Menachem Elon’s Mishpat Ivri — to which Hadran’s Daf Yomi has given so much background and context. We continue to laugh at your jokes and follow your wise guidance. And also in honor of today’s pidyon haben of our first Sabra grandchild, Zecharia Ami – Zach. Saba and Savta would be proud.”

Today’s daf is sponsored by Rochel Cheifetz in commemoration of her husband’s, Aryeh Leib ben Yehuda, Lenny Cheifetz’s,  33rd yahrzeit. “You were taken much too soon. But I thank HKB”H for the time we were blessed with your smile, goodness, sense of humor, and love. Yehi zichro baruch.” 

Today’s daf is sponsored by Emma Rinberg for a refuah shlemah for her son Joseph, Yosef Yitzchak Nisan Ben Nechama Leah Esther, who is having surgery today to repair a broken femur after a bike accident.

The Mishna lists various items that are forbidden to derive benefit from and remain prohibited even in the smallest amount when mixed with permitted substances. The Gemara asks and explains why certain items are not included in the Mishna’s list.

If yayin nesech falls into a pit, the entire quantity of wine becomes forbidden. However, Rabban Shimon ben Gamliel ruled that the mixture may be sold, provided the value of the yayin nesech is deducted from the sale price. There is a debate among the amoraim about whether we rule like Rabban Shimon ben Gamliel in all cases, or only in specific situations—such as when a barrel of yayin nesech is mixed with a barrel of permitted wine, as opposed to a smaller quantity of forbidden wine that is mixed into a jug or barrel of permitted wine.

To kasher a winepress that was used by or prepared by a non-Jew, the process depends on the material from which the winepress is made and whether it was lined with pitch.

This is the daf for Shabbat. For Friday’s daf, please click here.

The Mishna discusses the laws of nullification regarding yayin nesech (wine used for idolatry) that becomes mixed with permitted wine. It distinguishes between wine mixed with wine (min b’minu—same substance), which is forbidden in any amount, and wine mixed with water (min b’she’eino mino—different substance), which is prohibited only if it imparts taste.

Rav Dimi quotes Rabbi Yochanan as saying that if one pours yayin nesech from a barrel into a pit of kosher wine, each drop is immediately nullified upon contact. The Gemara raises three challenges to Rav Dimi’s interpretation based on the Mishna, and resolves them by reinterpreting the cases in the Mishna. Rav Yitzchak bar Yosef offers a narrower understanding of Rabbi Yochanan’s ruling—limiting it to pouring from a jug into a barrel, but not from a barrel into a pit.

Ravin also transmits a halakha in Rabbi Yochanan’s name regarding a mixture that includes a forbidden item combined with both a similar and a different substance. In such a case, the forbidden item is nullified by the different substance (e.g., yayin nesech mixed with wine and water), while the similar substance is viewed as if it is not there. Rav Shmuel bar Yehuda also quotes Rabbi Yochanan, but there are two versions of his statement. In one version, he disagrees with Ravin and limits the ruling to cases where the different substance was present first. In the other version, his comment refers to the Mishna, and he actually agrees with Ravin.

A debate between Chizkiya and Rabbi Yochanan also concerns a case where a forbidden item is mixed with both a similar and a different substance. What is the underlying basis of their disagreement?

Rav and Shmuel dispute the position of Rabbi Yochanan and Reish Lakish regarding whether the distinction between mixtures of the same type and mixtures of different types applies universally to all prohibited items, or only to yayin nesech and tevel (untithed produce). The Gemara explains why the rabbis would have adopted a stricter approach with those two prohibitions.

The Mishna discusses the laws of nullification regarding yayin nesech (wine used for idolatry) that becomes mixed with permitted wine. It distinguishes between wine mixed with wine (min b’minu—same substance), which is forbidden in any amount, and wine mixed with water (min b’she’eino mino—different substance), which is prohibited only if it imparts taste.

The resolution to the second difficulty against Rav Ashi’s position is rejected, and the Gemara concludes that pulling does affect acquisition for a non-Jew.

The Mishna on Avodah Zarah 71 stresses the issue of agreement on price as a precondition for acquisition. Some situations arose regarding this issue in selling property. At first, Rav Yosef and Abaye disagree about whether or not the same principle applies in a sale, as the Mishna only discussed it about yayin nesech. However, the Gemara concludes that Abaye is correct, that the same logic applies for both, based on a ruling of Rav Huna, which was based on a Mishna in Bava Batra 85b. However, in a different case, there is a further debate about whether this holds, albeit under more unique circumstances.

The Mishna discusses two cases. In the first case, a Jew pours wine through a funnel into the non-Jew’s jug. If there are some droplets of wine in the funnel, they are prohibited. If the Jew pours wine from a vessel into another vessel, the wine in the first vessel is permitted, while the wine in the second vessel is prohibited.

The Gemara first quotes a Mishna in Taharot 8:9 relating to the issue of nitzok, a stream of water, as regards impurity. If water that streams down becomes impure, i.e., is poured into an impure vessel, it does not affect the water at the top that has not entered the vessel. Rav Huna, however, ruled that the upper liquid would be forbidden in a parallel case of yayin nesech.