A braita brings a more expanded version of the debate between Rabbi Meir and the rabbis regarding whether it is only a benefit for a slave to be freed or is it also to his detriment. If one said to give a get to his wife or an emancipation document to his slave and he then died, they would not give the document as one cannot give a document once the person is no longer alive. However, regarding one who said to give money to another, they would give the money even if the owner died. It was passed down in the name of Rav that the money is given only if it was in a pile in a corner. They suggest two different explanations for Rav’s limitation. Rav Zevid says it is referring to a healthy person and it is effective as it was done in the presence of all three relevant people, as Rav said elsewhere that if one says to another to give the money he owes him to a third person, the third person acquires it if the statement was made in front of all three of them. Rav Papa says it is referring to one on his deathbed and if the money was not in a pile, there would be a concern that he was referring to money that was hidden somewhere. Why didn’t each hold by the other’s explanation? There is a debate regarding Rav’s statement about one who says to give the money another owes to a third person and if it was said in the presence of all three of them, the money is acquired by the third party. Is this only in a deposit case or also regarding a loan? It seems that Rav held it applies in a loan as well. How does that work? Ameimar suggests an explanation, but Rav Ashi rejects it.
This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
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This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
Gittin 13
״וּמָה אִילּוּ עֶבֶד כֹּהֵן שֶׁבָּרַח וְאֵשֶׁת כֹּהֵן שֶׁמָּרְדָה עַל בַּעְלָהּ – הֲלֹא אוֹכְלִים בִּתְרוּמָה; וְזֶה – אֵינוֹ אוֹכֵל״ –
And Rabbi Meir further said to the Rabbis: And what would be if there was the slave of a priest, who fled from his master, or the wife of a priest who rebelled against her husband, are they not permitted to partake of teruma, although not the teruma belonging to the master or husband? They are permitted to partake of teruma. But this slave who was emancipated may not partake of teruma at all, even teruma that belongs to other priests. Evidently, emancipation is to his detriment.
שַׁפִּיר קָאָמַר לְהוּ! אָמַר רָבָא: הַיְינוּ דְּקָא מַהְדְּרִי לֵיהּ בְּמַתְנִיתִין: מִפְּנֵי שֶׁהוּא קִנְיָנוֹ. דְּאִי בָּעֵי, שָׁקֵיל אַרְבָּעָה זוּזֵי מִיִּשְׂרָאֵל וּפָסֵיל לֵיהּ כֹּל הֵיכָא דְּאִיתֵיהּ.
The Gemara asks: If so, then Rabbi Meir is saying and responding well to the Rabbis. How do the Rabbis counter his claim? Rava said: This is what they answered and said to him in the mishna: The master can disqualify his slave from partaking of teruma in any event, because he is his master’s acquisition. The implication of this statement is the following: As, if the master desires to disqualify his slave from partaking of teruma after he has fled, he can take four dinars from any Israelite in exchange for the slave, and he thereby disqualifies him from partaking of teruma anywhere that he is located.
וּלְרַבִּי מֵאִיר – תִּינַח עֶבֶד כֹּהֵן, עֶבֶד יִשְׂרָאֵל מַאי אִיכָּא לְמֵימַר? אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק: מִפְּנֵי שֶׁמַּפְסִידוֹ מִשִּׁפְחָה כְּנַעֲנִית.
The Gemara asks: And according to the opinion of Rabbi Meir, his explanation works out well with regard to the slave of a priest whose emancipation causes him to be disqualified from partaking of teruma, and therefore it is possible to argue that his emancipation is to his detriment. However with regard to the slave of an Israelite, what can be said? Rabbi Shmuel bar Rav Yitzḥak says: Emancipation is even to the detriment of a slave of an Israelite, because by freeing him his master causes him to lose the option of engaging in sexual intercourse with a Canaanite maidservant. Until this point it was permitted for him to engage in sexual intercourse with a Canaanite maidservant, but once he is emancipated these women are forbidden to him.
אַדְּרַבָּה, הֲרֵי הוּא מַתִּירוֹ בְּבַת חוֹרִין! עַבְדָּא בְּהֶפְקֵירָא נִיחָא לֵיהּ – זִילָא לֵיהּ, שְׁכִיחָא לֵיהּ, פְּרִיצָה לֵיהּ.
The Gemara raises a difficulty: On the contrary, by emancipating him the master renders it permitted for him to engage in sexual intercourse with a free woman. The Gemara answers: In the case of a slave, a life of licentiousness is preferable for him. Therefore, he would rather have the right to engage in sexual intercourse with a Canaanite maidservant, as she is lowly to him, she is available for him, she is unrestricted for him. None of these descriptions apply to a Jewish woman, and therefore he loses out on the benefit he could have received from being permitted to engage in sexual intercourse with a Canaanite maidservant. Consequently, Rabbi Meir maintains that his emancipation is to his detriment.
מַתְנִי׳ הָאוֹמֵר ״תְּנוּ גֵּט זֶה לְאִשְׁתִּי, שְׁטַר שִׁחְרוּר זֶה לְעַבְדִּי״, וּמֵת – לֹא יִתְּנוּ לְאַחַר מִיתָה. ״תְּנוּ מָנֶה לְאִישׁ פְּלוֹנִי״, וּמֵת – יִתְּנוּ לְאַחַר מִיתָה.
MISHNA: In the case of one who says: Give this bill of divorce to my wife, or: Give this bill of manumission to my slave, and then he dies, one does not give it after his death. The reason for this is that bills of divorce and manumission must be transferred by the husband or the master. Once he has died the document can no longer be given, and the agency he appointed for this purpose is likewise canceled. However, if he said: Give one hundred dinars to so-and-so, and then he died, one does give the recipient the money after his death.
גְּמָ׳ אָמַר רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָּא מִשְּׁמֵיהּ דְרַב: וְהוּא שֶׁצְּבוּרִין וּמוּנָּחִין בְּקֶרֶן זָוִית.
GEMARA: Rav Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this ruling, that one gives the one hundred dinars after the death of the owner, is the halakha only when those dinars are piled up and placed in a corner at the time of the command.
בְּמַאי עָסְקִינַן? אִילֵימָא בְּבָרִיא, כִּי צְבוּרִין מַאי הָוֵי? הָא לָא מְשַׁךְ! וְאֶלָּא בִּשְׁכִיב מְרַע, מַאי אִירְיָא צְבוּרִין? כִּי אֵין צְבוּרִין נָמֵי, דְּהָא קַיְימָא לַן דְּדִבְרֵי שְׁכִיב מְרַע – כִּכְתוּבִים וְכִמְסוּרִין דָּמוּ!
The Gemara asks: With what are we dealing? If we say that we are dealing with a healthy person who instructs others to give one hundred dinars, then when they are piled, what of it? After all, the recipient did not pull the money, and one must perform an act of acquisition to take possession of movable property. Rather, say that we are dealing with a person on his deathbed, in which case verbal instructions suffice. However, if that is so, why does this halakha apply specifically when the money is piled? The same should be the case when the coins are not piled as well, as we maintain that the statement of a person on his deathbed who distributes his property is considered as though it were written and delivered. If so, no other act of acquisition should be necessary.
אָמַר רַב זְבִיד: לְעוֹלָם בְּבָרִיא, וְכִדְרַב הוּנָא אָמַר רַב – דְּאָמַר רַב הוּנָא אָמַר רַב: ״מָנֶה לִי בְּיָדְךָ, תְּנֵהוּ לוֹ לִפְלוֹנִי״, בְּמַעֲמַד שְׁלָשְׁתָּן – קָנָה.
Rav Zevid says: Actually, the mishna is dealing with a healthy person, and this ruling is in accordance with that which Rav Huna says that Rav says. As Rav Huna says that Rav says: With regard to one who says to another: I have one hundred dinars in your possession; give it to so-and-so, if this occurred in the presence of all three parties, that third person has acquired it. This type of acquisition applies only to money that is similar to a deposit, e.g., piled money.
רַב פָּפָּא אָמַר: לְעוֹלָם בִּשְׁכִיב מְרַע, וּכְאִידַּךְ דְּרַב – דְּאָמַר רַב: שְׁכִיב מְרַע שֶׁאָמַר ״תְּנוּ מָנֶה לִפְלוֹנִי מִנְּכָסַי״; ״מָנֶה זֶה״ – נוֹתְנִין, ״מָנֶה״ סְתָם – אֵין נוֹתְנִין,
Rav Pappa said: Actually, the mishna is dealing with a person on his deathbed, and it is in accordance with another ruling of Rav, as Rav says: With regard to a person on his deathbed who said: Give one hundred dinars to so-and-so from my property, the halakha depends on his precise wording. If he said: Give him this one hundred dinars, where the money is in a particular place, one gives the money to him. However, if he merely said: One hundred dinars, without specification, one does not give it to him.
חָיְישִׁינַן שֶׁמָּא מָנֶה קָבוּר קָאָמַר.
Why does one not give the one hundred dinars if he did not add further specification? We are concerned that perhaps he spoke about a buried one hundred dinars. In other words, he might have been referring to a specific one hundred dinars whose location is unknown, and he did not intend to give him any other money. For this reason, Rav explains that the mishna is referring to money piled up in a designated place, which the one who gives the instruction is referring to explicitly.
וְהִלְכְתָא: לִקְבוּרָה לָא חָיְישִׁינַן. רַב פָּפָּא מַאי טַעְמָא לָא אָמַר כְּרַב זְבִיד?
The Gemara comments: And the halakha is that we are not concerned about a buried sum of one hundred dinars, i.e., the halakha is not in accordance with the opinion of Rav. The Gemara asks: What is the reason that Rav Pappa did not say an explanation that is in accordance with that of Rav Zevid with regard to Rav’s statement?
קָסָבַר רַב פָּפָּא, כִּי אָמַר רַב – לָא שְׁנָא בְּמִלְוֶה, וְלָא שְׁנָא בְּפִקָּדוֹן.
The Gemara answers: Rav Pappa holds that when Rav said that a transfer in the presence of all three parties is effective, it is no different if this is referring to a loan from the first party to the second party, where it is an abstract monetary obligation that is transferred, and it is no different if it is referring to a deposit, where specific money is transferred. Just as the transfer is effective in the case of a loan, in which there is an abstract monetary obligation, it would be effective even if the money were not piled. For this reason, Rav Pappa explained that the mishna is referring to piled money due to the concern about a collection of a buried one hundred dinars.
רַב זְבִיד מַאי טַעְמָא לָא אָמַר כְּרַב פָּפָּא? לָא מִיתּוֹקְמָא מַתְנִיתִין בִּשְׁכִיב מְרַע. מִמַּאי? מִדְּקָתָנֵי: ״הָאוֹמֵר תְּנוּ גֵּט זֶה לְאִשְׁתִּי וּשְׁטַר שִׁחְרוּר זֶה לְעַבְדִּי״, וּמֵת – לֹא יִתְּנוּ לְאַחַר מִיתָה.
The Gemara asks the reverse question: What is the reason that Rav Zevid did not say in accordance with the explanation of Rav Pappa? The Gemara answers: He holds that it is not possible to establish the mishna as referring to a person on his deathbed. From where does he learn this? It is from the fact that it teaches: In the case of one who says: Give this bill of divorce to my wife, or: Give this bill of manumission to my slave, and then he dies, one should not give it after his death.
טַעְמָא דְּמֵת, הָא מֵחַיִּים – נוֹתְנִין; טַעְמָא דְּאָמַר ״תְּנוּ״, הָא לֹא אָמַר ״תְּנוּ״, אֵין נוֹתְנִין; וּשְׁכִיב מְרַע – אַף עַל גַּב דְּלָא אָמַר ״תְּנוּ״, נוֹתְנִין.
The Gemara infers: The reason for this ruling is that the man died. However, if it was while he was still alive then one gives the document. The Gemara continues: Even during his lifetime the reason for the ruling is specifically that he said: Give, but if he did not say: Give, and merely commanded: Write a bill of divorce, then one does not give it. But this is not the case with regard to a person on his deathbed, as, although he did not say: Give, but simply commanded: Write, nevertheless, one gives the document. Evidently, this halakha cannot be referring to a person on his deathbed.
דִּתְנַן, בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים: הַיּוֹצֵא בְּקוֹלָר, וְאָמַר ״כִּתְבוּ גֵּט לְאִשְׁתִּי״ – הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ. חָזְרוּ לוֹמַר, אַף הַמְפָרֵשׁ וְהַיּוֹצֵא בִּשְׁיָירָא.
As we learned in a mishna (65b): Initially the Sages would say: With regard to one who is taken out in a neck chain to be executed and said: Write a bill of divorce for my wife, these people should write and give her the document. Although he did not explicitly say: Give, this is understood to have been his intention. They then said that this halakha applies even to one who sets sail and one who departs in a caravan to a far-off place. A bill of divorce is given to his wife under these circumstances even if her husband said just: Write.
רַבִּי שִׁמְעוֹן שֵׁזוּרִי אוֹמֵר: אַף הַמְסוּכָּן.
Rabbi Shimon Shezuri says: Even in the case of one who is dangerously ill who gives that instruction, they write the bill of divorce and give it to his wife. This shows that a dying person need not say: Give. Rather, it is sufficient for him to say: Write. By contrast, the mishna indicates that it is referring to one who says: Give, and therefore it is certainly not speaking about a dying person.
מַתְקֵיף לַהּ רַב אָשֵׁי: וּמַאן נֵימָא לַן דְּמַתְנִיתִין רַבִּי שִׁמְעוֹן שֵׁזוּרִי הִיא? דִּלְמָא רַבָּנַן הִיא!
Rav Ashi objects to this claim: And who says to us that the mishna is in accordance with the opinion of Rabbi Shimon Shezuri? Perhaps it is in accordance with the opinion of the Rabbis, who did not include a dangerously ill person in their list of those who are not required to say: Give. If so, it is possible that the mishna is referring to a person on his deathbed after all.
גּוּפָא – אָמַר רַב הוּנָא אָמַר רַב: ״מָנֶה לִי בְּיָדְךָ, תְּנֵהוּ לוֹ לִפְלוֹנִי״, בְּמַעֲמַד שְׁלָשְׁתָּן – קָנָה. אָמַר רָבָא: מִסְתַּבְּרָא מִילְּתֵיהּ דְּרַב בְּפִקָּדוֹן, אֲבָל בְּמִלְוָה – לֹא.
The Gemara discusses the matter itself. Rav Huna says that Rav says: With regard to one who says to another: I have one hundred dinars in your possession; give it to so-and-so, if this occurred in the presence of all three parties, that third person has acquired it. Rava said: It stands to reason that Rav’s statement is with regard to a deposit, when the owner of the deposit instructs its guardian to transfer specific money under his authority to someone else who is also present. However, in the case of a loan, no, one cannot dispense with an act of acquisition, as repayment of a loan does not involve specific money.
וְהָאֱלֹהִים! אָמַר רַב: אֲפִילּוּ בְּמִלְוָה. אִתְּמַר נָמֵי, אָמַר שְׁמוּאֵל מִשְּׁמֵיהּ דְּלֵוִי: ״מִלְוָה לִי בְּיָדְךָ, תְּנֵהוּ לוֹ לִפְלוֹנִי״, בְּמַעֲמַד שְׁלָשְׁתָּן – קָנָה.
Rava himself adds, in the form of an oath: But by God, in truth, Rav said this halakha even with regard to a loan. The Gemara adds: It was also stated that Shmuel said in the name of Levi that if someone says to another: I have a loan in your possession, i.e., you owe me payment for a loan, give it to so-and-so, and this occurred in the presence of all three parties, that named person has acquired it.
וְטַעְמָא מַאי? אָמַר אַמֵּימָר: נַעֲשָׂה כְּאוֹמֵר לוֹ בִּשְׁעַת מַתַּן מָעוֹת: שַׁעְבַּדְנָא לָךְ לְדִידָךְ וּלְכֹל דְּאָתוּ מֵחֲמָתָךְ.
The Gemara asks: And what is the reason for this? In what manner does he acquire it? Ameimar said: The case becomes like that of a borrower who says to a lender at the time of the giving of the money, when he receives a loan: I am beholden to you and to anyone who comes based on your authorization. In this case, the recipient is authorized by the lender to take the loan in the presence of all three parties.
אֲמַר לֵיהּ רַב אָשֵׁי לְאַמֵּימָר: אֶלָּא מֵעַתָּה, הִקְנָה לַנּוֹלָדִים – דְּלָא הֲווֹ בִּשְׁעַת מַתַּן מָעוֹת, הָכִי נָמֵי דְּלָא קָנוּ?!
Rav Ashi said to Ameimar: If that is so, that the borrower’s obligation to the third party went into effect at the time of the loan, then if he transferred it in the presence of the three parties to those who will be born, i.e., people who were not yet born when the money was initially given, the halakha should also be that the recipients do not acquire it. The reason is that at the time the lender gave the money to the borrower, the person to whom it would eventually be transferred did not yet exist, and therefore the borrower could not have become obligated to him at that point in time.
דַּאֲפִילּוּ לְרַבִּי מֵאִיר, דְּאָמַר אָדָם מַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם, הָנֵי מִילֵּי לְדָבָר שֶׁיֶּשְׁנוֹ בְּעוֹלָם, אֲבָל לְדָבָר שֶׁאֵינוֹ בָּעוֹלָם – לָא!
Rav Ashi elaborates: As, even according to the opinion of Rabbi Meir, who says that a person can transfer ownership of an entity that has not yet come into the world, this statement applies only when he transfers it to an entity, i.e., a person, that has come into the world. However, even Rabbi Meir agrees with regard to the transfer of ownership of an article to an entity that has not yet come into the world, that this is not possible. Since Rav issued his statement in a general manner without any limitations, evidently the method of a transfer in the presence of all three parties applies in all cases, regardless of whether the third party was born at the time when the loan was given.
אֶלָּא אָמַר רַב אָשֵׁי:
Rather, Rav Ashi says that this is the reason for the matter:
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The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
San Francisco, CA , United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Bet Shemesh, Israel
In January 2020 on a Shabbaton to Baltimore I heard about the new cycle of Daf Yomi after the siyum celebration in NYC stadium. I started to read “ a daily dose of Talmud “ and really enjoyed it . It led me to google “ do Orthodox women study Talmud? “ and found HADRAN! Since then I listen to the podcast every morning, participate in classes and siyum. I love to learn, this is amazing! Thank you
Atlanta, United States
Oceanside NY, United States
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Givat Zev, Israel
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, United States
Jerusalem, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Bakersfield, United States
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Virginia, United States
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Panama, Panama
See video
Raanana, Israel
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Minneapolis, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Honolulu, Hawaii, United States
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Florida, United States
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
California, United States
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Jerusalem, Israel
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Hashmonaim, Israel
Gittin 13
״וּמָה אִילּוּ עֶבֶד כֹּהֵן שֶׁבָּרַח וְאֵשֶׁת כֹּהֵן שֶׁמָּרְדָה עַל בַּעְלָהּ – הֲלֹא אוֹכְלִים בִּתְרוּמָה; וְזֶה – אֵינוֹ אוֹכֵל״ –
And Rabbi Meir further said to the Rabbis: And what would be if there was the slave of a priest, who fled from his master, or the wife of a priest who rebelled against her husband, are they not permitted to partake of teruma, although not the teruma belonging to the master or husband? They are permitted to partake of teruma. But this slave who was emancipated may not partake of teruma at all, even teruma that belongs to other priests. Evidently, emancipation is to his detriment.
שַׁפִּיר קָאָמַר לְהוּ! אָמַר רָבָא: הַיְינוּ דְּקָא מַהְדְּרִי לֵיהּ בְּמַתְנִיתִין: מִפְּנֵי שֶׁהוּא קִנְיָנוֹ. דְּאִי בָּעֵי, שָׁקֵיל אַרְבָּעָה זוּזֵי מִיִּשְׂרָאֵל וּפָסֵיל לֵיהּ כֹּל הֵיכָא דְּאִיתֵיהּ.
The Gemara asks: If so, then Rabbi Meir is saying and responding well to the Rabbis. How do the Rabbis counter his claim? Rava said: This is what they answered and said to him in the mishna: The master can disqualify his slave from partaking of teruma in any event, because he is his master’s acquisition. The implication of this statement is the following: As, if the master desires to disqualify his slave from partaking of teruma after he has fled, he can take four dinars from any Israelite in exchange for the slave, and he thereby disqualifies him from partaking of teruma anywhere that he is located.
וּלְרַבִּי מֵאִיר – תִּינַח עֶבֶד כֹּהֵן, עֶבֶד יִשְׂרָאֵל מַאי אִיכָּא לְמֵימַר? אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק: מִפְּנֵי שֶׁמַּפְסִידוֹ מִשִּׁפְחָה כְּנַעֲנִית.
The Gemara asks: And according to the opinion of Rabbi Meir, his explanation works out well with regard to the slave of a priest whose emancipation causes him to be disqualified from partaking of teruma, and therefore it is possible to argue that his emancipation is to his detriment. However with regard to the slave of an Israelite, what can be said? Rabbi Shmuel bar Rav Yitzḥak says: Emancipation is even to the detriment of a slave of an Israelite, because by freeing him his master causes him to lose the option of engaging in sexual intercourse with a Canaanite maidservant. Until this point it was permitted for him to engage in sexual intercourse with a Canaanite maidservant, but once he is emancipated these women are forbidden to him.
אַדְּרַבָּה, הֲרֵי הוּא מַתִּירוֹ בְּבַת חוֹרִין! עַבְדָּא בְּהֶפְקֵירָא נִיחָא לֵיהּ – זִילָא לֵיהּ, שְׁכִיחָא לֵיהּ, פְּרִיצָה לֵיהּ.
The Gemara raises a difficulty: On the contrary, by emancipating him the master renders it permitted for him to engage in sexual intercourse with a free woman. The Gemara answers: In the case of a slave, a life of licentiousness is preferable for him. Therefore, he would rather have the right to engage in sexual intercourse with a Canaanite maidservant, as she is lowly to him, she is available for him, she is unrestricted for him. None of these descriptions apply to a Jewish woman, and therefore he loses out on the benefit he could have received from being permitted to engage in sexual intercourse with a Canaanite maidservant. Consequently, Rabbi Meir maintains that his emancipation is to his detriment.
מַתְנִי׳ הָאוֹמֵר ״תְּנוּ גֵּט זֶה לְאִשְׁתִּי, שְׁטַר שִׁחְרוּר זֶה לְעַבְדִּי״, וּמֵת – לֹא יִתְּנוּ לְאַחַר מִיתָה. ״תְּנוּ מָנֶה לְאִישׁ פְּלוֹנִי״, וּמֵת – יִתְּנוּ לְאַחַר מִיתָה.
MISHNA: In the case of one who says: Give this bill of divorce to my wife, or: Give this bill of manumission to my slave, and then he dies, one does not give it after his death. The reason for this is that bills of divorce and manumission must be transferred by the husband or the master. Once he has died the document can no longer be given, and the agency he appointed for this purpose is likewise canceled. However, if he said: Give one hundred dinars to so-and-so, and then he died, one does give the recipient the money after his death.
גְּמָ׳ אָמַר רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָּא מִשְּׁמֵיהּ דְרַב: וְהוּא שֶׁצְּבוּרִין וּמוּנָּחִין בְּקֶרֶן זָוִית.
GEMARA: Rav Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this ruling, that one gives the one hundred dinars after the death of the owner, is the halakha only when those dinars are piled up and placed in a corner at the time of the command.
בְּמַאי עָסְקִינַן? אִילֵימָא בְּבָרִיא, כִּי צְבוּרִין מַאי הָוֵי? הָא לָא מְשַׁךְ! וְאֶלָּא בִּשְׁכִיב מְרַע, מַאי אִירְיָא צְבוּרִין? כִּי אֵין צְבוּרִין נָמֵי, דְּהָא קַיְימָא לַן דְּדִבְרֵי שְׁכִיב מְרַע – כִּכְתוּבִים וְכִמְסוּרִין דָּמוּ!
The Gemara asks: With what are we dealing? If we say that we are dealing with a healthy person who instructs others to give one hundred dinars, then when they are piled, what of it? After all, the recipient did not pull the money, and one must perform an act of acquisition to take possession of movable property. Rather, say that we are dealing with a person on his deathbed, in which case verbal instructions suffice. However, if that is so, why does this halakha apply specifically when the money is piled? The same should be the case when the coins are not piled as well, as we maintain that the statement of a person on his deathbed who distributes his property is considered as though it were written and delivered. If so, no other act of acquisition should be necessary.
אָמַר רַב זְבִיד: לְעוֹלָם בְּבָרִיא, וְכִדְרַב הוּנָא אָמַר רַב – דְּאָמַר רַב הוּנָא אָמַר רַב: ״מָנֶה לִי בְּיָדְךָ, תְּנֵהוּ לוֹ לִפְלוֹנִי״, בְּמַעֲמַד שְׁלָשְׁתָּן – קָנָה.
Rav Zevid says: Actually, the mishna is dealing with a healthy person, and this ruling is in accordance with that which Rav Huna says that Rav says. As Rav Huna says that Rav says: With regard to one who says to another: I have one hundred dinars in your possession; give it to so-and-so, if this occurred in the presence of all three parties, that third person has acquired it. This type of acquisition applies only to money that is similar to a deposit, e.g., piled money.
רַב פָּפָּא אָמַר: לְעוֹלָם בִּשְׁכִיב מְרַע, וּכְאִידַּךְ דְּרַב – דְּאָמַר רַב: שְׁכִיב מְרַע שֶׁאָמַר ״תְּנוּ מָנֶה לִפְלוֹנִי מִנְּכָסַי״; ״מָנֶה זֶה״ – נוֹתְנִין, ״מָנֶה״ סְתָם – אֵין נוֹתְנִין,
Rav Pappa said: Actually, the mishna is dealing with a person on his deathbed, and it is in accordance with another ruling of Rav, as Rav says: With regard to a person on his deathbed who said: Give one hundred dinars to so-and-so from my property, the halakha depends on his precise wording. If he said: Give him this one hundred dinars, where the money is in a particular place, one gives the money to him. However, if he merely said: One hundred dinars, without specification, one does not give it to him.
חָיְישִׁינַן שֶׁמָּא מָנֶה קָבוּר קָאָמַר.
Why does one not give the one hundred dinars if he did not add further specification? We are concerned that perhaps he spoke about a buried one hundred dinars. In other words, he might have been referring to a specific one hundred dinars whose location is unknown, and he did not intend to give him any other money. For this reason, Rav explains that the mishna is referring to money piled up in a designated place, which the one who gives the instruction is referring to explicitly.
וְהִלְכְתָא: לִקְבוּרָה לָא חָיְישִׁינַן. רַב פָּפָּא מַאי טַעְמָא לָא אָמַר כְּרַב זְבִיד?
The Gemara comments: And the halakha is that we are not concerned about a buried sum of one hundred dinars, i.e., the halakha is not in accordance with the opinion of Rav. The Gemara asks: What is the reason that Rav Pappa did not say an explanation that is in accordance with that of Rav Zevid with regard to Rav’s statement?
קָסָבַר רַב פָּפָּא, כִּי אָמַר רַב – לָא שְׁנָא בְּמִלְוֶה, וְלָא שְׁנָא בְּפִקָּדוֹן.
The Gemara answers: Rav Pappa holds that when Rav said that a transfer in the presence of all three parties is effective, it is no different if this is referring to a loan from the first party to the second party, where it is an abstract monetary obligation that is transferred, and it is no different if it is referring to a deposit, where specific money is transferred. Just as the transfer is effective in the case of a loan, in which there is an abstract monetary obligation, it would be effective even if the money were not piled. For this reason, Rav Pappa explained that the mishna is referring to piled money due to the concern about a collection of a buried one hundred dinars.
רַב זְבִיד מַאי טַעְמָא לָא אָמַר כְּרַב פָּפָּא? לָא מִיתּוֹקְמָא מַתְנִיתִין בִּשְׁכִיב מְרַע. מִמַּאי? מִדְּקָתָנֵי: ״הָאוֹמֵר תְּנוּ גֵּט זֶה לְאִשְׁתִּי וּשְׁטַר שִׁחְרוּר זֶה לְעַבְדִּי״, וּמֵת – לֹא יִתְּנוּ לְאַחַר מִיתָה.
The Gemara asks the reverse question: What is the reason that Rav Zevid did not say in accordance with the explanation of Rav Pappa? The Gemara answers: He holds that it is not possible to establish the mishna as referring to a person on his deathbed. From where does he learn this? It is from the fact that it teaches: In the case of one who says: Give this bill of divorce to my wife, or: Give this bill of manumission to my slave, and then he dies, one should not give it after his death.
טַעְמָא דְּמֵת, הָא מֵחַיִּים – נוֹתְנִין; טַעְמָא דְּאָמַר ״תְּנוּ״, הָא לֹא אָמַר ״תְּנוּ״, אֵין נוֹתְנִין; וּשְׁכִיב מְרַע – אַף עַל גַּב דְּלָא אָמַר ״תְּנוּ״, נוֹתְנִין.
The Gemara infers: The reason for this ruling is that the man died. However, if it was while he was still alive then one gives the document. The Gemara continues: Even during his lifetime the reason for the ruling is specifically that he said: Give, but if he did not say: Give, and merely commanded: Write a bill of divorce, then one does not give it. But this is not the case with regard to a person on his deathbed, as, although he did not say: Give, but simply commanded: Write, nevertheless, one gives the document. Evidently, this halakha cannot be referring to a person on his deathbed.
דִּתְנַן, בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים: הַיּוֹצֵא בְּקוֹלָר, וְאָמַר ״כִּתְבוּ גֵּט לְאִשְׁתִּי״ – הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ. חָזְרוּ לוֹמַר, אַף הַמְפָרֵשׁ וְהַיּוֹצֵא בִּשְׁיָירָא.
As we learned in a mishna (65b): Initially the Sages would say: With regard to one who is taken out in a neck chain to be executed and said: Write a bill of divorce for my wife, these people should write and give her the document. Although he did not explicitly say: Give, this is understood to have been his intention. They then said that this halakha applies even to one who sets sail and one who departs in a caravan to a far-off place. A bill of divorce is given to his wife under these circumstances even if her husband said just: Write.
רַבִּי שִׁמְעוֹן שֵׁזוּרִי אוֹמֵר: אַף הַמְסוּכָּן.
Rabbi Shimon Shezuri says: Even in the case of one who is dangerously ill who gives that instruction, they write the bill of divorce and give it to his wife. This shows that a dying person need not say: Give. Rather, it is sufficient for him to say: Write. By contrast, the mishna indicates that it is referring to one who says: Give, and therefore it is certainly not speaking about a dying person.
מַתְקֵיף לַהּ רַב אָשֵׁי: וּמַאן נֵימָא לַן דְּמַתְנִיתִין רַבִּי שִׁמְעוֹן שֵׁזוּרִי הִיא? דִּלְמָא רַבָּנַן הִיא!
Rav Ashi objects to this claim: And who says to us that the mishna is in accordance with the opinion of Rabbi Shimon Shezuri? Perhaps it is in accordance with the opinion of the Rabbis, who did not include a dangerously ill person in their list of those who are not required to say: Give. If so, it is possible that the mishna is referring to a person on his deathbed after all.
גּוּפָא – אָמַר רַב הוּנָא אָמַר רַב: ״מָנֶה לִי בְּיָדְךָ, תְּנֵהוּ לוֹ לִפְלוֹנִי״, בְּמַעֲמַד שְׁלָשְׁתָּן – קָנָה. אָמַר רָבָא: מִסְתַּבְּרָא מִילְּתֵיהּ דְּרַב בְּפִקָּדוֹן, אֲבָל בְּמִלְוָה – לֹא.
The Gemara discusses the matter itself. Rav Huna says that Rav says: With regard to one who says to another: I have one hundred dinars in your possession; give it to so-and-so, if this occurred in the presence of all three parties, that third person has acquired it. Rava said: It stands to reason that Rav’s statement is with regard to a deposit, when the owner of the deposit instructs its guardian to transfer specific money under his authority to someone else who is also present. However, in the case of a loan, no, one cannot dispense with an act of acquisition, as repayment of a loan does not involve specific money.
וְהָאֱלֹהִים! אָמַר רַב: אֲפִילּוּ בְּמִלְוָה. אִתְּמַר נָמֵי, אָמַר שְׁמוּאֵל מִשְּׁמֵיהּ דְּלֵוִי: ״מִלְוָה לִי בְּיָדְךָ, תְּנֵהוּ לוֹ לִפְלוֹנִי״, בְּמַעֲמַד שְׁלָשְׁתָּן – קָנָה.
Rava himself adds, in the form of an oath: But by God, in truth, Rav said this halakha even with regard to a loan. The Gemara adds: It was also stated that Shmuel said in the name of Levi that if someone says to another: I have a loan in your possession, i.e., you owe me payment for a loan, give it to so-and-so, and this occurred in the presence of all three parties, that named person has acquired it.
וְטַעְמָא מַאי? אָמַר אַמֵּימָר: נַעֲשָׂה כְּאוֹמֵר לוֹ בִּשְׁעַת מַתַּן מָעוֹת: שַׁעְבַּדְנָא לָךְ לְדִידָךְ וּלְכֹל דְּאָתוּ מֵחֲמָתָךְ.
The Gemara asks: And what is the reason for this? In what manner does he acquire it? Ameimar said: The case becomes like that of a borrower who says to a lender at the time of the giving of the money, when he receives a loan: I am beholden to you and to anyone who comes based on your authorization. In this case, the recipient is authorized by the lender to take the loan in the presence of all three parties.
אֲמַר לֵיהּ רַב אָשֵׁי לְאַמֵּימָר: אֶלָּא מֵעַתָּה, הִקְנָה לַנּוֹלָדִים – דְּלָא הֲווֹ בִּשְׁעַת מַתַּן מָעוֹת, הָכִי נָמֵי דְּלָא קָנוּ?!
Rav Ashi said to Ameimar: If that is so, that the borrower’s obligation to the third party went into effect at the time of the loan, then if he transferred it in the presence of the three parties to those who will be born, i.e., people who were not yet born when the money was initially given, the halakha should also be that the recipients do not acquire it. The reason is that at the time the lender gave the money to the borrower, the person to whom it would eventually be transferred did not yet exist, and therefore the borrower could not have become obligated to him at that point in time.
דַּאֲפִילּוּ לְרַבִּי מֵאִיר, דְּאָמַר אָדָם מַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם, הָנֵי מִילֵּי לְדָבָר שֶׁיֶּשְׁנוֹ בְּעוֹלָם, אֲבָל לְדָבָר שֶׁאֵינוֹ בָּעוֹלָם – לָא!
Rav Ashi elaborates: As, even according to the opinion of Rabbi Meir, who says that a person can transfer ownership of an entity that has not yet come into the world, this statement applies only when he transfers it to an entity, i.e., a person, that has come into the world. However, even Rabbi Meir agrees with regard to the transfer of ownership of an article to an entity that has not yet come into the world, that this is not possible. Since Rav issued his statement in a general manner without any limitations, evidently the method of a transfer in the presence of all three parties applies in all cases, regardless of whether the third party was born at the time when the loan was given.
אֶלָּא אָמַר רַב אָשֵׁי:
Rather, Rav Ashi says that this is the reason for the matter:
