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Today's Daf Yomi

March 8, 2022 | 讛壮 讘讗讚专 讘壮 转砖驻状讘

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Chagigah 27

Siyum Chagiga & Moed is sponsored by the Ahuza Women鈥檚 Shabbat Shiur in loving memory of Rabbanit Dr. Naomi Cohen, who passed away on Sunday February 13. 鈥淪he was a woman ahead of her time. She taught a Gemara class to women in Haifa, starting in 1978, way before any other class of women studying Talmud. Courageously, she made Aliyah alone at the age of 19, right after the war of independence. She was a university professor, a mother, a founding member of Kolech, an educator, and also a rabbanit: the wife of the chief rabbi of Haifa Sha鈥檃r Yeshuv Cohen. Our study group, who had the great honor to study with the Rabbanit on Shabbat afternoons, and in some cases, learn with her Gemara, believe that sponsoring a siyum in her memory a fitting tribute to an amazing woman. May all women studying at Hadran find Rabbanit Dr. Naomi Cohen a role model and may her memory be a blessing to all.鈥

Siyum Chagiga & Moed is sponsored by Michael Fishbane and sons, Eitan Fishbane and Elisha Russ-Fishbane in honor of Mona Fishbane’s 75th birthday. 鈥淲ith gratitude to Michelle Farber for the wonderful daily podcasts which guide Mona on her daf yomi journey.鈥

A verse is brought from Ezekiel 41:22 to show that the table is considered wood even though it is covered in gold. The verse there opens by calling the table 鈥渁ltar鈥 and ends by calling it a table. We can learn from here that when there is no Temple, the table is our altar, meaning opening our table to guests, etc. is our way to receive atonement. All the vessels in the Temple have substitute vessels other than the altars as they are considered like the ground. From where is this derived? The rabbis said the altars are covered and therefore didn鈥檛 have substitutes. The Gemara tries to understand that cryptic line and suggests some other possibilities as to how to read it. The Masechet ends with two different statements about types of people to whom the fire of hell does not reach 鈥 either Torah scholars as their bodies burn from the fire of Torah or the sinners of Israel as despite their being sinners, they all full of mitzvot/good deeds like a pomegranate is full of seeds.

HADRAN ALACH MASECHET CHAGIGAH – Download the text for the completion of the masechet: The Hadran.

讚专讞诪谞讗 拽专讬讬讛 注抓 讚讻转讬讘 讛诪讝讘讞 注抓 砖诇砖 讗诪讜转 讙讘讜讛 讜讗专讻讜 砖转讬诐 讗诪讜转 讜诪拽爪注讜转讬讜 诇讜 讜讗专讻讜 讜拽讬专讜转讬讜 注抓 讜讬讚讘专 讗诇讬 讝讛 讛砖诇讞谉 讗砖专 诇驻谞讬 讛壮

because the Merciful One called it: 鈥淲ood,鈥 as it is written with regard to the table of the shewbread: 鈥淭he altar, three cubits high, and its length two cubits, was of wood, and so its corners, its length, and its walls were also of wood, and he said to me: This is the table that is before the Lord鈥 (Ezekiel 41:22). This verse indicates that even though the table was coated, its identity as a wooden vessel was preserved, which means that, like all wooden vessels, it would not be susceptible to impurity were it not for the fact that they took it out to show to the pilgrims.

驻转讞 讘诪讝讘讞 讜住讬讬诐 讘砖诇讞谉 专讘讬 讬讜讞谞谉 讜专讬砖 诇拽讬砖 讚讗诪专讬 转专讜讬讬讛讜 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 诪讝讘讞 诪讻驻专 注诇 讗讚诐 注讻砖讬讜 砖诇讞谞讜 砖诇 讗讚诐 诪讻驻专 注诇讬讜

As the Gemara has cited the above verse, it clarifies a puzzling aspect of it: The verse began with the word 鈥渁ltar鈥 and ended with the word 鈥渢able,鈥 both words describing the same item. Rabbi Yo岣nan and Reish Lakish both say the following exposition: When the Temple is standing the altar atones for a person; now that the Temple has been destroyed, it is a person鈥檚 table that atones for him, for his feeding of needy guests atones for his sins.

讻诇 讛讻诇讬诐 砖讘诪拽讚砖 讬砖 诇讛诐 砖谞讬讬诐 讻讜壮 诪讝讘讞 讛谞讞讜砖转 讚讻转讬讘 诪讝讘讞 讗讚诪讛 转注砖讛 诇讬 诪讝讘讞 讛讝讛讘 讚讻转讬讘 讛诪谞讜专讛 讜讛诪讝讘讞讜转 讗讬转拽讜砖 诪讝讘讞讜转 讝讛 诇讝讛

搂 The mishna taught: All the vessels that were in the Temple had second and third substitute vessels, etc. All the vessels that were in the Temple required immersion, apart from the golden altar and the bronze altar, because they are considered like the ground. The Gemara cites the relevant sources: The bronze altar is considered like the ground, as it written concerning this altar: 鈥淎n altar of earth you shall make for Me鈥 (Exodus 20:21). The golden altar is considered like the ground, as it is written: 鈥淭he candelabrum and the altars鈥 (Numbers 3:31). The plural word 鈥渁ltars鈥 indicates that the two altars of the Temple, the bronze one and the golden one, are compared to each other, teaching that just as the bronze altar is like the ground in that it cannot contract impurity, the same applies to the golden altar.

讜讞讻诪讬诐 讗讜诪专讬诐 诪驻谞讬 砖讛谉 诪爪讜驻讬谉 讗讚专讘讛 讻讬讜谉 讚诪爪讜驻讬谉 谞讬谞讛讜 诪讬讟诪讗讜 讗讬诪讗 讜讞讻诪讬诐 诪讟诪讗讬谉 诪驻谞讬 砖讛谉 诪爪讜驻讬谉

搂 According to the mishna, Rabbi Eliezer maintains that the altars are pure because they are like the ground, and the Rabbis say: It is because they are coated. The mishna seems to be saying that the Rabbis are offering a different reason for the altars not being susceptible to impurity, namely, that they are coated. The Gemara is puzzled by this: On the contrary, since they are coated with gold or bronze that is a reason that they should contract impurity, as the metal coating makes the entire altar considered as a metal vessel, as stated above, and metal is susceptible to impurity. The Gemara answers: Say and emend the mishna text as follows: And the Rabbis disagree with Rabbi Eliezer altogether, and declare the altars to be susceptible to impurity, because they are coated.

讜讗讬讘注讬转 讗讬诪讗 专讘谞谉 诇专讘讬 讗诇讬注讝专 拽讗诪专讬 诪讗讬 讚注转讬讱 诪砖讜诐 讚诪爪讜驻讬谉

And if you wish, say that that our text of the mishna is correct, and we should understand that the Rabbis were saying their statement in response to Rabbi Eliezer: What is your reasoning for stating that the altars are not susceptible to impurity because they are like the ground? Why didn鈥檛 you say simply that they are wooden vessels fixed in one place? For that is sufficient reason for them not to be susceptible to impurity. Is it because they are coated with metal, and therefore they would be considered metal vessels rather than wooden ones, and susceptible to impurity, were it not for the fact that they are considered like the ground?

诪讬讘讟诇 讘讟讬诇 爪驻讜讬讬谉 讙讘讬讬讛讜

This is a mistake, for the coating is not important, and their coating is nullified and considered subordinate to them, so that they are indeed considered wooden vessels in a fixed place and therefore not susceptible to impurity. Although generally the status of a vessel does follow its coating, the Temple table and its altars are exceptions, as derived from the verse in Ezekiel cited above (41:22). There is therefore no need to mention that they are compared to the ground. Since these altars are made of wood they do not contract impurity, irrespective of whether or not they are attached to the ground.

讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗诇注讝专 转诇诪讬讚讬 讞讻诪讬诐 讗讬谉 讗讜专 砖诇 讙讬讛谞诐 砖讜诇讟转 讘讛谉 拽诇 讜讞讜诪专 诪住诇诪谞讚专讗 讜诪讛 住诇诪谞讚专讗 砖转讜诇讚转 讗砖 讛讬讗 讛住讱 诪讚诪讛 讗讬谉 讗讜专 砖讜诇讟转 讘讜 转诇诪讬讚讬 讞讻诪讬诐 砖讻诇 讙讜驻谉 讗砖 讚讻转讬讘 讛诇讜讗 讻讛 讚讘专讬 讻讗砖 谞讗诐 讛壮 注诇 讗讞转 讻诪讛 讜讻诪讛

搂 Apropos the coating of the altar, the Gemara cites an Aggadic teaching: Rabbi Abbahu said that Rabbi Elazar said: The fire of Gehenna has no power over Torah scholars. This can be derived by an a fortiori inference from the salamander [salamandra], a creature created out of fire and immune to its effects, and whose blood is fireproof: If a salamander, which is merely a product of fire, and nevertheless when one anoints his body with its blood, fire has no power over him, all the more so should fire not have any power over Torah scholars, whose entire bodies are fire, as it is written: 鈥淪urely My words are as fire, says the Lord鈥 (Jeremiah 23:29), and the words of Torah become part of the Torah scholars鈥 very bodies.

讗诪专 专讬砖 诇拽讬砖 讗讬谉 讗讜专 砖诇 讙讬讛谞诐 砖讜诇讟转 讘驻讜砖注讬 讬砖专讗诇 拽诇 讜讞讜诪专 诪诪讝讘讞 讛讝讛讘 诪讛 诪讝讘讞 讛讝讛讘 砖讗讬谉 注诇讬讜 讗诇讗 讻注讜讘讬 讚讬谞专 讝讛讘 讻诪讛 砖谞讬诐 讗讬谉 讛讗讜专 砖讜诇讟转 讘讜 驻讜砖注讬 讬砖专讗诇 砖诪诇讗讬谉 诪爪讜转 讻专诪讜谉 讚讻转讬讘 讻驻诇讞 讛专诪讜谉 专拽转讱 讗诇 转拽专讬 专拽转讱 讗诇讗 专拽谞讬谉 砖讘讱 注诇 讗讞转 讻诪讛 讜讻诪讛

Reish Lakish said: The fire of Gehenna has no power over the sinners of Israel either. This can be derived by an a fortiori inference from the golden altar: If the golden altar, which has on it a coating that is no more than the thickness of a gold dinar, and which has incense burning on it for many years and yet fire has no power over it, as the gold miraculously remained undamaged, all the more so should immunity from fire be granted to the sinners of Israel, who are filled with good deeds as a pomegranate is full of seeds, as it is written: 鈥淵our temples [rakatekh] are like a pomegranate split open鈥 (Song of Songs 4:3), which is to be expounded as follows: Do not read this word as rakatekh, rather read it as reikanin shebakh, meaning the empty, worthless people among you; even these people are as full of good deeds as a pomegranate is full of seeds.

讛讚专谉 注诇讱 讞讜诪专 讘拽讜讚砖 讜住诇讬拽讗 诇讛 诪住讻转 讞讙讬讙讛

 

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Chagigah 27

The William Davidson Talmud | Powered by Sefaria

Chagigah 27

讚专讞诪谞讗 拽专讬讬讛 注抓 讚讻转讬讘 讛诪讝讘讞 注抓 砖诇砖 讗诪讜转 讙讘讜讛 讜讗专讻讜 砖转讬诐 讗诪讜转 讜诪拽爪注讜转讬讜 诇讜 讜讗专讻讜 讜拽讬专讜转讬讜 注抓 讜讬讚讘专 讗诇讬 讝讛 讛砖诇讞谉 讗砖专 诇驻谞讬 讛壮

because the Merciful One called it: 鈥淲ood,鈥 as it is written with regard to the table of the shewbread: 鈥淭he altar, three cubits high, and its length two cubits, was of wood, and so its corners, its length, and its walls were also of wood, and he said to me: This is the table that is before the Lord鈥 (Ezekiel 41:22). This verse indicates that even though the table was coated, its identity as a wooden vessel was preserved, which means that, like all wooden vessels, it would not be susceptible to impurity were it not for the fact that they took it out to show to the pilgrims.

驻转讞 讘诪讝讘讞 讜住讬讬诐 讘砖诇讞谉 专讘讬 讬讜讞谞谉 讜专讬砖 诇拽讬砖 讚讗诪专讬 转专讜讬讬讛讜 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 诪讝讘讞 诪讻驻专 注诇 讗讚诐 注讻砖讬讜 砖诇讞谞讜 砖诇 讗讚诐 诪讻驻专 注诇讬讜

As the Gemara has cited the above verse, it clarifies a puzzling aspect of it: The verse began with the word 鈥渁ltar鈥 and ended with the word 鈥渢able,鈥 both words describing the same item. Rabbi Yo岣nan and Reish Lakish both say the following exposition: When the Temple is standing the altar atones for a person; now that the Temple has been destroyed, it is a person鈥檚 table that atones for him, for his feeding of needy guests atones for his sins.

讻诇 讛讻诇讬诐 砖讘诪拽讚砖 讬砖 诇讛诐 砖谞讬讬诐 讻讜壮 诪讝讘讞 讛谞讞讜砖转 讚讻转讬讘 诪讝讘讞 讗讚诪讛 转注砖讛 诇讬 诪讝讘讞 讛讝讛讘 讚讻转讬讘 讛诪谞讜专讛 讜讛诪讝讘讞讜转 讗讬转拽讜砖 诪讝讘讞讜转 讝讛 诇讝讛

搂 The mishna taught: All the vessels that were in the Temple had second and third substitute vessels, etc. All the vessels that were in the Temple required immersion, apart from the golden altar and the bronze altar, because they are considered like the ground. The Gemara cites the relevant sources: The bronze altar is considered like the ground, as it written concerning this altar: 鈥淎n altar of earth you shall make for Me鈥 (Exodus 20:21). The golden altar is considered like the ground, as it is written: 鈥淭he candelabrum and the altars鈥 (Numbers 3:31). The plural word 鈥渁ltars鈥 indicates that the two altars of the Temple, the bronze one and the golden one, are compared to each other, teaching that just as the bronze altar is like the ground in that it cannot contract impurity, the same applies to the golden altar.

讜讞讻诪讬诐 讗讜诪专讬诐 诪驻谞讬 砖讛谉 诪爪讜驻讬谉 讗讚专讘讛 讻讬讜谉 讚诪爪讜驻讬谉 谞讬谞讛讜 诪讬讟诪讗讜 讗讬诪讗 讜讞讻诪讬诐 诪讟诪讗讬谉 诪驻谞讬 砖讛谉 诪爪讜驻讬谉

搂 According to the mishna, Rabbi Eliezer maintains that the altars are pure because they are like the ground, and the Rabbis say: It is because they are coated. The mishna seems to be saying that the Rabbis are offering a different reason for the altars not being susceptible to impurity, namely, that they are coated. The Gemara is puzzled by this: On the contrary, since they are coated with gold or bronze that is a reason that they should contract impurity, as the metal coating makes the entire altar considered as a metal vessel, as stated above, and metal is susceptible to impurity. The Gemara answers: Say and emend the mishna text as follows: And the Rabbis disagree with Rabbi Eliezer altogether, and declare the altars to be susceptible to impurity, because they are coated.

讜讗讬讘注讬转 讗讬诪讗 专讘谞谉 诇专讘讬 讗诇讬注讝专 拽讗诪专讬 诪讗讬 讚注转讬讱 诪砖讜诐 讚诪爪讜驻讬谉

And if you wish, say that that our text of the mishna is correct, and we should understand that the Rabbis were saying their statement in response to Rabbi Eliezer: What is your reasoning for stating that the altars are not susceptible to impurity because they are like the ground? Why didn鈥檛 you say simply that they are wooden vessels fixed in one place? For that is sufficient reason for them not to be susceptible to impurity. Is it because they are coated with metal, and therefore they would be considered metal vessels rather than wooden ones, and susceptible to impurity, were it not for the fact that they are considered like the ground?

诪讬讘讟诇 讘讟讬诇 爪驻讜讬讬谉 讙讘讬讬讛讜

This is a mistake, for the coating is not important, and their coating is nullified and considered subordinate to them, so that they are indeed considered wooden vessels in a fixed place and therefore not susceptible to impurity. Although generally the status of a vessel does follow its coating, the Temple table and its altars are exceptions, as derived from the verse in Ezekiel cited above (41:22). There is therefore no need to mention that they are compared to the ground. Since these altars are made of wood they do not contract impurity, irrespective of whether or not they are attached to the ground.

讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗诇注讝专 转诇诪讬讚讬 讞讻诪讬诐 讗讬谉 讗讜专 砖诇 讙讬讛谞诐 砖讜诇讟转 讘讛谉 拽诇 讜讞讜诪专 诪住诇诪谞讚专讗 讜诪讛 住诇诪谞讚专讗 砖转讜诇讚转 讗砖 讛讬讗 讛住讱 诪讚诪讛 讗讬谉 讗讜专 砖讜诇讟转 讘讜 转诇诪讬讚讬 讞讻诪讬诐 砖讻诇 讙讜驻谉 讗砖 讚讻转讬讘 讛诇讜讗 讻讛 讚讘专讬 讻讗砖 谞讗诐 讛壮 注诇 讗讞转 讻诪讛 讜讻诪讛

搂 Apropos the coating of the altar, the Gemara cites an Aggadic teaching: Rabbi Abbahu said that Rabbi Elazar said: The fire of Gehenna has no power over Torah scholars. This can be derived by an a fortiori inference from the salamander [salamandra], a creature created out of fire and immune to its effects, and whose blood is fireproof: If a salamander, which is merely a product of fire, and nevertheless when one anoints his body with its blood, fire has no power over him, all the more so should fire not have any power over Torah scholars, whose entire bodies are fire, as it is written: 鈥淪urely My words are as fire, says the Lord鈥 (Jeremiah 23:29), and the words of Torah become part of the Torah scholars鈥 very bodies.

讗诪专 专讬砖 诇拽讬砖 讗讬谉 讗讜专 砖诇 讙讬讛谞诐 砖讜诇讟转 讘驻讜砖注讬 讬砖专讗诇 拽诇 讜讞讜诪专 诪诪讝讘讞 讛讝讛讘 诪讛 诪讝讘讞 讛讝讛讘 砖讗讬谉 注诇讬讜 讗诇讗 讻注讜讘讬 讚讬谞专 讝讛讘 讻诪讛 砖谞讬诐 讗讬谉 讛讗讜专 砖讜诇讟转 讘讜 驻讜砖注讬 讬砖专讗诇 砖诪诇讗讬谉 诪爪讜转 讻专诪讜谉 讚讻转讬讘 讻驻诇讞 讛专诪讜谉 专拽转讱 讗诇 转拽专讬 专拽转讱 讗诇讗 专拽谞讬谉 砖讘讱 注诇 讗讞转 讻诪讛 讜讻诪讛

Reish Lakish said: The fire of Gehenna has no power over the sinners of Israel either. This can be derived by an a fortiori inference from the golden altar: If the golden altar, which has on it a coating that is no more than the thickness of a gold dinar, and which has incense burning on it for many years and yet fire has no power over it, as the gold miraculously remained undamaged, all the more so should immunity from fire be granted to the sinners of Israel, who are filled with good deeds as a pomegranate is full of seeds, as it is written: 鈥淵our temples [rakatekh] are like a pomegranate split open鈥 (Song of Songs 4:3), which is to be expounded as follows: Do not read this word as rakatekh, rather read it as reikanin shebakh, meaning the empty, worthless people among you; even these people are as full of good deeds as a pomegranate is full of seeds.

讛讚专谉 注诇讱 讞讜诪专 讘拽讜讚砖 讜住诇讬拽讗 诇讛 诪住讻转 讞讙讬讙讛

 

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