Hadran: Advancing Talmud Study for Women

Ravin, the son of Chinina, said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in “this” issue and anywhere else he issued a ruling. Rav Papa and Rav Nachman bar Yitzchak each identify a possible case where Rabbi Chanina ruled like Rabbi Shimon Shezuri. One suggests it was regarding how to measure 40 se’ah in a large box for purposes of impurity. The other suggests it was regarding the stringent ruling of the impurity of liquids – specifically, to which liquids this unique type of impurity extends.

The Gemara brings a situation where Rabbi Shimon Shezuri mixed untithed produce with tithed produce and was told by Rabbi Tarfon to buy produce from the market to tithe upon it. In a different version, Rabbi Tarfon told him to buy produce from non-Jews. This advice is analyzed through two lenses: whether a market purchase is considered tithed by Torah law because most am ha’aretz tithe, or whether land ownership by non-Jews in Israel removes the Torah obligation of tithing the produce. Rav Papa confirms to Rav Yemar bar Shelamya that the halakha follows Rabbi Shimon Shezuri even in this specific case.

A statement by Rav regarding a tear in the parchment of a Sefer Torah is also analyzed. Rav rules that a tear spanning two lines may be sewn, but a tear of three lines may not. This is qualified by Rabba Zuti, who distinguished between “new” and “old” parchment, which is defined not by age but by whether or not it was processed with gall. Furthermore, the sewing must be done with sinews (gidin) and not plain thread. A question is left unresolved regarding whether these measurements apply if the tear occurs between columns or between lines.

Regarding the writing of a mezuza, Rav Chananel in the name of Rav states that if it is written with two words on a line, it is valid. Rav Nachman explains that it can be written like a shira (song) – for example, two words, then three, then one. When questioned by a braita, he distinguishes between the requirements of a Sefer Torah and a mezuza. The Gemara clarifies that while a mezuza can be written in shira format, it must not be formatted like a “tent” or a “tail” (narrowing or widening).

There is a discussion regarding the final words of the mezuza, “al ha’aretz.” Should they be placed at the end of the line or at the beginning? The two views reflect different symbolic meanings: one highlights the height of heaven above the earth, while the other highlights the distance between them.

Rav Chelbo mentions Rav Huna, who would roll the mezuza scroll from the end to the beginning and made the paragraphs “closed” (setumot). This is challenged by a ruling of Rabbi Meir, who made the paragraph breaks “open” (petuchot).

Rav makes a statement that is contradicted by a braita. He says that the last page of a Sefer Torah can end in the middle of the page, while a braita says it must finish at the end. After trying to reconcile Rav’s position with the braita by limiting it to a Chumash (a parchment containing only one book of the Torah) and not a full Sefer Torah, the Gemara questions this from another statement of Rav (brought by Rabbi Yehoshua bar Aba in the name of Rav Gidal). There are two versions of the explanation for Rav’s second statement, which may affect whether his position can be reconciled with the braita and whether one needs or is permitted to finish the last line of the Torah in the middle of the line.

Two other statements of Rabbi Yehoshua bar Aba in the name of Rav Gidal in the name of Rav are brought regarding the Torah. The first discusses a specific rule regarding the last eight verses of the Torah describing Moshe’s death: an individual reads them in a shul. There is a debate among the commentaries regarding the meaning of this rule. Initially, it is suggested that this rule follows the view that Yehoshua wrote these verses, but the Gemara concludes it can also be explained according to Rabbi Shimon, who held that Moshe wrote them b’dema.

The second statement is that one who buys a Sefer Torah in the market does not fulfill the mitzva in the proper manner, as ideally one should write a Sefer Torah rather than buy it.

A piece of parchment used in a Sefer Torah can contain between three and eight columns. A column should include approximately 30 letters. However, there are different rules regarding the last page of the Torah. How many letters can be added in the margin if needed, and under what circumstances?

If one omits the name of God, how can this be fixed? There are five tannaitic opinions, ranging from no solution to scraping the ink of a different word and inserting God’s name there (placing the other word between the lines) to even allowing half the name of God to be added between the lines.

Rabbi Shimon Shezuri’s opinion is that the name of God can be added between the lines, but only if it is the whole name. Ravin son of Chinina said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in “this” issue and anywhere else he issued a ruling. The Gemara tries to establish what “this” issue is. Each time a possibility is suggested, starting with our sugya,  it is rejected because others also issued rulings, and when the Gemara listed who ruled like whom, Ravin bar Chinina and Rabbi Chanina did not appear there.

The Menora in the Temple featured various decorative parts, including goblets, knobs, and flowers. The Gemara details the quantity of each and their specific placement on the Menora. Rav explained that the Menora’s height was nine handbreadths from the point where the lowest branches met. The text describes the gold used for the Menora as “michlot zahav.” Rabbi Ami interpreted this phrase to mean that all the refined gold from King Solomon’s era was used for its construction.

Rabbi Shmuel bar Nachmani explained that the Menora is called “tehora” (pure) because it was shown to Moshe as a heavenly image. The Gemara explores why this same explanation is not applied to the “shulchan hatehora” (the pure table) used for the showbread; in that case, the phrase indicates that the table could potentially become impure. There were other items as well that God had to show Moshe, as they were difficult for him to grasp.

The Mishna explains that the two parshiot (sections) in the mezuza are essential. Initially, it is assumed this refers to the small tip of the letter yud (kotzo shel yud), but this is rejected as being obvious. Instead, the Gemara suggests it serves to disqualify a mezuza if its letters are touching one another. Various rabbis discuss different issues regarding the letters hey and yud and whether or not certain formations disqualify them.

Rav Yehuda says in the name of Rav that when Moshe went to receive the Torah, he found God attaching crowns to the letters. When Moshe asked why, God showed him Rabbi Akiva, who was extrapolating heaps of laws from every crown. Moshe was taken aback, as he did not understand Rabbi Akiva’s teachings. However, once he heard Rabbi Akiva answer a student that a certain law was “a halakha given to Moshe at Sinai,” Moshe was relieved. Yet, when he asked God what the reward would be for such a great scholar, God showed him Rabbi Akiva’s tragic death, and Moshe was once again disturbed. In both instances, God told Moshe, “Be silent, for this is My decree.”

Seven specific letters are adorned with three crowns. There were also special requirements for writing the letters yud and chet, with explanations provided for each.

The rabbis discuss in which situations mistakes in a Sefer Torah can be corrected and in which situations they cannot.

There are two contradictory braitot regarding the oil of the leper that was sprinkled for the sake of the wrong sacrifice. One rules that it is disqualified, and the other rules that it is valid. At first, it was suggested that one matches the opinion of Rabbi Eliezer – who disqualifies a guilt offering (which the oil of the leper is brought with) that is brought with the wrong intent – but this suggestion is rejected. They conclude by saying that each relates to a different issue: the one that permits is referring to permitting the remainder of the oil to be eaten, while the one that disqualifies relates to the owner receiving purification.

The Mishna discusses elements of the Menora, mezuza, tefillin, and tzitzit that are essential. In the Menora, the seven branches are essential.

The Gemara brings a braita that explains other elements of the Menora that are essential. It must be made from one chunk of gold; however, while the “chunk” is essential, it could be made from metals other than gold if gold is unavailable. How is this derived from the verses? How does this differ from the trumpets?

Rav Papa, son of Rav Chanin, brought a braita with a debate between two Tannaim about whether all other metals could be used or only silver. However, Rav Yosef brings an alternative braita stating that the debate was about wood, but all agree that all other metals can be used. Rav Yosef further proves from two other braitot that his version is correct.

Shmuel quotes an elder who described the height of the Menora and what could be found at every level. He also listed how many of the decorative elements were to be found on the Menora and ruled that each one is an essential part of the Menora.