This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
This week’s learning is sponsored by Rena Septee Goldstein and Mark Goldstein in loving memory of Moe Septee. “A wonderful man.”
Want to dedicate learning? Get started here:
Summary
To view today’s daf in Sefaria, click here.
A braita outlines the protocols for showing respect to the Nasi, the Av Beit Din, and the Chacham—each accorded honor in a distinct manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the Nasi) on a day when Rabbi Natan (Av Beit Din) and Rabbi Meir (the Chacham) were absent from the Beit Midrash. Feeling slighted, they conspired to remove Rabban Shimon from his position. However, their plan was overheard by Rabbi Yaakov ben Karshi and ultimately thwarted.
Upon discovering their plot, Rabban Shimon expelled them from the Beit Midrash. In response, they began submitting challenging questions into the study hall. When the students inside couldn’t answer, they would send in the correct answers. Rabbi Yosi eventually intervened, arguing that it was absurd for Torah to remain outside while the students sat within. Rabban Shimon agreed to reinstate them—but imposed a penalty: the Torah they taught would no longer be attributed to them by name. Thus, Rabbi Meir’s teachings were transmitted as “acherim” (“others”), and Rabbi Natan’s as “yesh omrim” (“some say”).
Later, they both dreamt that they should seek reconciliation with Rabban Shimon. Only Rabbi Natan acted on the dream. But Rabban Shimon ben Gamliel was not exactly willing to reconcile.
A generation later, Rabbi Yehuda HaNasi was teaching his son, Rabbi Shimon, a teaching of Rabbi Meir, referring to it as “acherim omrim.” When his son asked why he didn’t cite Rabbi Meir directly, Rabbi Yehuda explained that these sages had once tried to undermine their family’s honor. Rabbi Shimon replied that they were long deceased and had failed in their attempt. Rabbi Yehuda relented and agreed to cite Rabbi Meir—though still indirectly, saying “They say in the name of Rabbi Meir.”
Rabban Shimon ben Gamliel and other sages also debated a broader question: is it better to be a sinai—one with vast Torah knowledge – or an oker harim – one with powerful analytical skills who can “uproot mountains”? Rav Yosef was a sinai, while Raba was an oker harim. Although the scholars in Israel recommended Rav Yosef for leadership, he humbly deferred to Raba. Raba led the yeshiva for 22 years, and only after his passing did Rav Yosef assume the role. During Raba’s tenure, Rav Yosef refrained from receiving honor out of respect.
In another case, Abaye, Rava, Rabbi Zeira, and Raba bar Matna were studying together and needed a leader. Abaye was chosen, as his teachings remained unrefuted, unlike the others.
The Gemara concludes with a question: Who was greater—Rabbi Zeira or Raba bar Rav Matna? Each had unique strengths, and the matter is left unresolved with the classic Talmudic closure: teiku.
Today’s daily daf tools:
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
This week’s learning is sponsored by Rena Septee Goldstein and Mark Goldstein in loving memory of Moe Septee. “A wonderful man.”
Siyum Masechet Horayot and Seder Nezikin is sponsored by the Tannenbaum family in loving memory of their beloved mother/grandmother Ruth Zemsky z”l, Raizel bat Chaya Kayla, on her 9th yahrzeit on 23rd of Elul. “Marking the completion of Nezikin, a seder that is focused on bein adam l’chavero- both in the building and healing of society, aptly reflects the life she lead. She was a paragon of sensitivity and taking care of “the other”, often those unseen, in community, work and home. Her example continues to inspire us all. Yehi zichra baruch.”
Horayot 14
לֹא הָיָה קָרֵב. אָמַר לוֹ: מִי הֵם הַלָּלוּ שֶׁמֵּימֵיהֶם אָנוּ שׁוֹתִים וּשְׁמוֹתָם אֵין אָנוּ מַזְכִּירִים? אֲמַר לֵיהּ: בְּנֵי אָדָם שֶׁבִּקְּשׁוּ לַעֲקוֹר כְּבוֹדְךָ וּכְבוֹד בֵּית אָבִיךָ.
it would not be sacrificed. Rabbi Yehuda HaNasi’s son said to him: Who are these Sages whose water we drink but whose names we do not mention? Rabbi Yehuda HaNasi said to him: They are people who sought to abolish your honor and the honor of your father’s house.
אֲמַר לֵיהּ: ״גַּם אַהֲבָתָם גַּם שִׂנְאָתָם גַּם קִנְאָתָם כְּבָר אָבָדָה״! אֲמַר לֵיהּ: ״הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח״. אֲמַר לֵיהּ: הָנֵי מִלֵּי הֵיכָא דְּאַהֲנוֹ מַעֲשַׂיְיהוּ, רַבָּנַן לָא אַהֲנוֹ מַעֲשַׂיְיהוּ! הֲדַר אַתְנִי לֵיהּ, אָמְרוּ מִשּׁוּם רַבִּי מֵאִיר: אִילּוּ הָיָה תְּמוּרָה לֹא הָיָה קָרֵב. אָמַר רָבָא: אֲפִילּוּ רַבִּי דְּעִנְוְותָנָא הוּא (תְּנָא), ״אָמְרוּ מִשּׁוּם רַבִּי מֵאִיר״. ״אָמַר רַבִּי מֵאִיר״ לָא אָמַר.
His son said to him, citing the verse: “Their love as well as their hatred and their envy is long ago perished” (Ecclesiastes 9:6): That was long ago and they have already died. Therefore, there is no harm in mentioning their names. Rabbi Yehuda HaNasi said to him: But it is also stated: “The enemy are come to an end; the wasted places are forever” (Psalms 9:7). Although the enemies died, the desolation that they created remains. Therefore, although they are dead, their names should not be mentioned. Rabban Shimon said to his father: These matters apply in a case where their actions were effective. In the case of these Sages, their actions were not effective. Rabbi Yehuda HaNasi then taught him: The Sages said in the name of Rabbi Meir: If it was considered a substitute, it would not be sacrificed. Rava said: Even Rabbi Yehuda HaNasi, who is humble, taught: The Sages said in the name of Rabbi Meir. But he did not say directly: Rabbi Meir said.
אָמַר רַבִּי יוֹחָנָן: פְּלִיגוּ בַּהּ רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרַבָּנַן, חַד אָמַר: סִינַי עֲדִיף, וְחַד אָמַר: עוֹקֵר הָרִים עֲדִיף.
§ Rabbi Yoḥanan said: Rabban Shimon ben Gamliel and the Rabbis disagreed with regard to this matter. One said: Sinai, i.e., one who is extremely knowledgeable, is preferable; and one said: One who uproots mountains, i.e., one who is extremely incisive, is preferable.
רַב יוֹסֵף סִינַי, רַבָּה עוֹקֵר הָרִים. שְׁלַחוּ לְתַמָּן: אֵיזֶה מֵהֶם קוֹדֵם? שְׁלַחוּ לְהוּ: סִינַי עֲדִיף, דְּאָמַר מָר: הַכֹּל צְרִיכִין לְמָרֵי חִטַּיָּא, וַאֲפִילּוּ הָכִי לָא קַבֵּיל רַב יוֹסֵף עֲלֵיהּ. מְלַךְ רַבָּה עֶשְׂרִין וְתַרְתֵּי שְׁנִין, וַהֲדַר מְלַךְ רַב יוֹסֵף. וְכֹל שְׁנֵי דִּמְלַךְ רַבָּה, רַב יוֹסֵף אֲפִילּוּ אוּמָּנָא לְבֵיתֵיהּ לָא (חֲלֵיף).
The Gemara relates that this is not merely a theoretical dispute; rather, at one point it had practical ramifications. Rav Yosef was Sinai; Rabba was one who uproots mountains. They sent a message from Babylonia to there, Eretz Yisrael: Which takes precedence? They sent in response: Sinai is preferable, as the Master said: Everyone requires the owner of the wheat, i.e., one who is expert in the sources. And even so, Rav Yosef did not accept upon himself the appointment of head of the yeshiva. Rabba reigned for twenty-two years, and then Rav Yosef reigned. The Gemara relates that in all those years that Rabba presided, Rav Yosef did not even call a bloodletter to his home. Rav Yosef did not assume even the slightest air of authority, in deference to Rabba, and would go to seek out the bloodletter rather than expecting that the bloodletter would accommodate him.
אַבָּיֵי וְרָבָא וְרַבִּי זֵירָא וְרַבָּה בַּר מַתְנָה הֲווֹ יָתְבִי וַהֲווֹ צְרִיכִי רֵישָׁא, אָמְרִי: כֹּל דְּאָמַר מִלְּתָא וְלָא מִפְּרִיךְ, לֶהֱוֵי רֵישָׁא. דְּכוּלְּהוּ אִיפְּרִיךְ, דְּאַבָּיֵי לָא אִיפְּרִיךְ. חַזְיֵיהּ רַבָּה לְאַבָּיֵי דִּגְבַהּ רֵישֵׁאּ, אֲמַר לֵיהּ: נַחְמָנִי, פְּתַח וְאֵימָא.
The Gemara relates: Abaye, Rava, Rabbi Zeira, and Rabba bar Mattana were sitting and studying in a group and were in need of a head for their group. They said: Let anyone who will say a matter that is not refuted be the head. Everyone’s statements were refuted, and the statement of Abaye was not refuted. Rabba saw that Abaye raised his head, i.e., he noticed that his statement was not refuted. Rabba said to him: Naḥmani, calling Abaye by his name rather than by his nickname, begin and say your lecture.
אִיבַּעְיָא לְהוּ: רַבִּי זֵירָא וְרַבָּה בַּר רַב מַתְנָה הֵי מִנַּיְיהוּ עֲדִיף? רַבִּי זֵירָא חָרִיף וּמַקְשֶׁה, וְרַבָּה בַּר רַב מַתְנָה מָתוּן וּמַסֵּיק, מַאי? תֵּיקוּ.
A dilemma was raised before the Sages: Between Rabbi Zeira and Rabba bar Rav Mattana, which of them is preferable? Rabbi Zeira is incisive and raises pertinent difficulties, and Rabba bar Rav Mattana is moderate and not so incisive, but ultimately he draws the appropriate conclusions. What is the conclusion? Which is preferable? The Gemara concludes: The dilemma shall stand unresolved.
הֲדַרַן עֲלָךְ כֹּהֵן מָשִׁיחַ, וּסְלִיקָא לַהּ מַסֶּכֶת הוֹרָיוֹת.
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
Oceanside NY, United States
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dover Heights, Australia
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
Mamaroneck, NY, United States
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Yad Binyamin, Israel
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Karmiel, Israel
Berlin, Germany
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ra’anana, Israel
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 started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
NJ, United States
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Englewood NJ, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Jerusalem, Israel
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Jerusalem, Israel
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Tampa, United States
Horayot 14
לֹא הָיָה קָרֵב. אָמַר לוֹ: מִי הֵם הַלָּלוּ שֶׁמֵּימֵיהֶם אָנוּ שׁוֹתִים וּשְׁמוֹתָם אֵין אָנוּ מַזְכִּירִים? אֲמַר לֵיהּ: בְּנֵי אָדָם שֶׁבִּקְּשׁוּ לַעֲקוֹר כְּבוֹדְךָ וּכְבוֹד בֵּית אָבִיךָ.
it would not be sacrificed. Rabbi Yehuda HaNasi’s son said to him: Who are these Sages whose water we drink but whose names we do not mention? Rabbi Yehuda HaNasi said to him: They are people who sought to abolish your honor and the honor of your father’s house.
אֲמַר לֵיהּ: ״גַּם אַהֲבָתָם גַּם שִׂנְאָתָם גַּם קִנְאָתָם כְּבָר אָבָדָה״! אֲמַר לֵיהּ: ״הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח״. אֲמַר לֵיהּ: הָנֵי מִלֵּי הֵיכָא דְּאַהֲנוֹ מַעֲשַׂיְיהוּ, רַבָּנַן לָא אַהֲנוֹ מַעֲשַׂיְיהוּ! הֲדַר אַתְנִי לֵיהּ, אָמְרוּ מִשּׁוּם רַבִּי מֵאִיר: אִילּוּ הָיָה תְּמוּרָה לֹא הָיָה קָרֵב. אָמַר רָבָא: אֲפִילּוּ רַבִּי דְּעִנְוְותָנָא הוּא (תְּנָא), ״אָמְרוּ מִשּׁוּם רַבִּי מֵאִיר״. ״אָמַר רַבִּי מֵאִיר״ לָא אָמַר.
His son said to him, citing the verse: “Their love as well as their hatred and their envy is long ago perished” (Ecclesiastes 9:6): That was long ago and they have already died. Therefore, there is no harm in mentioning their names. Rabbi Yehuda HaNasi said to him: But it is also stated: “The enemy are come to an end; the wasted places are forever” (Psalms 9:7). Although the enemies died, the desolation that they created remains. Therefore, although they are dead, their names should not be mentioned. Rabban Shimon said to his father: These matters apply in a case where their actions were effective. In the case of these Sages, their actions were not effective. Rabbi Yehuda HaNasi then taught him: The Sages said in the name of Rabbi Meir: If it was considered a substitute, it would not be sacrificed. Rava said: Even Rabbi Yehuda HaNasi, who is humble, taught: The Sages said in the name of Rabbi Meir. But he did not say directly: Rabbi Meir said.
אָמַר רַבִּי יוֹחָנָן: פְּלִיגוּ בַּהּ רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרַבָּנַן, חַד אָמַר: סִינַי עֲדִיף, וְחַד אָמַר: עוֹקֵר הָרִים עֲדִיף.
§ Rabbi Yoḥanan said: Rabban Shimon ben Gamliel and the Rabbis disagreed with regard to this matter. One said: Sinai, i.e., one who is extremely knowledgeable, is preferable; and one said: One who uproots mountains, i.e., one who is extremely incisive, is preferable.
רַב יוֹסֵף סִינַי, רַבָּה עוֹקֵר הָרִים. שְׁלַחוּ לְתַמָּן: אֵיזֶה מֵהֶם קוֹדֵם? שְׁלַחוּ לְהוּ: סִינַי עֲדִיף, דְּאָמַר מָר: הַכֹּל צְרִיכִין לְמָרֵי חִטַּיָּא, וַאֲפִילּוּ הָכִי לָא קַבֵּיל רַב יוֹסֵף עֲלֵיהּ. מְלַךְ רַבָּה עֶשְׂרִין וְתַרְתֵּי שְׁנִין, וַהֲדַר מְלַךְ רַב יוֹסֵף. וְכֹל שְׁנֵי דִּמְלַךְ רַבָּה, רַב יוֹסֵף אֲפִילּוּ אוּמָּנָא לְבֵיתֵיהּ לָא (חֲלֵיף).
The Gemara relates that this is not merely a theoretical dispute; rather, at one point it had practical ramifications. Rav Yosef was Sinai; Rabba was one who uproots mountains. They sent a message from Babylonia to there, Eretz Yisrael: Which takes precedence? They sent in response: Sinai is preferable, as the Master said: Everyone requires the owner of the wheat, i.e., one who is expert in the sources. And even so, Rav Yosef did not accept upon himself the appointment of head of the yeshiva. Rabba reigned for twenty-two years, and then Rav Yosef reigned. The Gemara relates that in all those years that Rabba presided, Rav Yosef did not even call a bloodletter to his home. Rav Yosef did not assume even the slightest air of authority, in deference to Rabba, and would go to seek out the bloodletter rather than expecting that the bloodletter would accommodate him.
אַבָּיֵי וְרָבָא וְרַבִּי זֵירָא וְרַבָּה בַּר מַתְנָה הֲווֹ יָתְבִי וַהֲווֹ צְרִיכִי רֵישָׁא, אָמְרִי: כֹּל דְּאָמַר מִלְּתָא וְלָא מִפְּרִיךְ, לֶהֱוֵי רֵישָׁא. דְּכוּלְּהוּ אִיפְּרִיךְ, דְּאַבָּיֵי לָא אִיפְּרִיךְ. חַזְיֵיהּ רַבָּה לְאַבָּיֵי דִּגְבַהּ רֵישֵׁאּ, אֲמַר לֵיהּ: נַחְמָנִי, פְּתַח וְאֵימָא.
The Gemara relates: Abaye, Rava, Rabbi Zeira, and Rabba bar Mattana were sitting and studying in a group and were in need of a head for their group. They said: Let anyone who will say a matter that is not refuted be the head. Everyone’s statements were refuted, and the statement of Abaye was not refuted. Rabba saw that Abaye raised his head, i.e., he noticed that his statement was not refuted. Rabba said to him: Naḥmani, calling Abaye by his name rather than by his nickname, begin and say your lecture.
אִיבַּעְיָא לְהוּ: רַבִּי זֵירָא וְרַבָּה בַּר רַב מַתְנָה הֵי מִנַּיְיהוּ עֲדִיף? רַבִּי זֵירָא חָרִיף וּמַקְשֶׁה, וְרַבָּה בַּר רַב מַתְנָה מָתוּן וּמַסֵּיק, מַאי? תֵּיקוּ.
A dilemma was raised before the Sages: Between Rabbi Zeira and Rabba bar Rav Mattana, which of them is preferable? Rabbi Zeira is incisive and raises pertinent difficulties, and Rabba bar Rav Mattana is moderate and not so incisive, but ultimately he draws the appropriate conclusions. What is the conclusion? Which is preferable? The Gemara concludes: The dilemma shall stand unresolved.
הֲדַרַן עֲלָךְ כֹּהֵן מָשִׁיחַ, וּסְלִיקָא לַהּ מַסֶּכֶת הוֹרָיוֹת.
