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Sotah 32

04.30.2023 | ט׳ באייר תשפ״ג

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Siyum Masechet Avodah Zarah

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.”

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Today’s daf is sponsored by Malka Svei in loving memory of her grandmother, Rachel Leah Bat R’ David. “She learned and taught Torah throughout her life. She loved and valued Torah above all else, and raised her children and grandchildren to do the same.”

Today’s daf is sponsored by Lynn Kaye, Joe Nadis & Maya Zanger-Nadis in loving memory of Ted Kurtz on his shloshim. “A WWII veteran and savvy businessman, Uncle Ted stayed connected to his Hungarian Satmar roots. Although Ted never had children of his own, he took care to be present in our lives, and put several of us through college. Through him, we learned the importance of taking care of family. May his neshama have an aliyah.”

Today’s daf is sponsored by the Hadran Zoom family for a refuah shleima for Rabbi Hayim Herring, Harav Hayim Ben Zippora Riva, husband of their fellow daf learner and friend Terri Krivosha. “Wishing you renewed strength and a full recovery.”

In order to resolve the difficulty with Rabbi Chiya’s opinion from the last two cases in the Mishna, the Gemara establishes that the Mishna is referring to cases where one or both of the sets are witnesses are disqualified and the rulings follow rabbi Nechemia who holds that in cases where disqualified witnesses are accepted, we follow the group with the larger number of witnesses. There are two different versions of Rabbi Nechemia’s position. The seventh chapter begins with a list of cases where the law obligates a recitation of a text – which can be said in a language other than Hebrew and which can be said only in Hebrew? The words of the kohen to the sotah, confession of tithes, shema, tefilla (amida), grace after meals, an oath of testimony and an oath regarding a deposit – can all be said in any language (that one understands). The recitation of the bikkurim, chalitza, the blessings and the curses recited upon entry into Israel, the blessing of the kohanim, the blessing of the kohen gadol on Yom Kippur, the Torah reading of the king at hakhel, and the recitation at an egla arufa ceremony all need to be recited in Hebrew. The Mishna brings a source for a few of these cases, explaining why they need to be said in Hebrew. They then explain in detail how the blessings and curses ceremony was performed. The Gemara begins by explaining how we know that sotah ceremony can be done in any language. What exactly does the kohen explain to the woman and why? From where do we derive that the confession of the tithes can be done in any language? We learn from the tithes ceremony that one should recite praise about oneself quietly and from the recitation of the bikkurim, we learn that things that are degrading, we say loudly. If this is true, we say prayer in a quiet voice so as not to embarrass ourselves when we spell out our sins! To resolve this, they correct the previous statement (what we recite loudly) to be referring to our pain, rather than something degrading, so that people will hear and pray for mercy. Regarding shema, there is a tannaitic debate about whether it should be recited in Hebrew only or not. What is the proof in the verses for each position?

Sotah 32

וְהָכָא בְּמַאי עָסְקִינַן — כְּגוֹן דַּאֲתַאי אִשָּׁה מֵעִיקָּרָא.

And with what are we dealing here in the mishna? A case where a woman, who is generally disqualified from bearing witness, came initially, and testified that the woman committed adultery, and two witnesses say that she did not.

וְתָרְצַהּ לִדְרַבִּי נְחֶמְיָה הָכִי, רַבִּי נְחֶמְיָה אוֹמֵר: כׇּל מָקוֹם שֶׁהֶאֱמִינָה תּוֹרָה עֵד אֶחָד — הַלֵּךְ אַחַר רוֹב דֵּיעוֹת, וְעָשׂוּ שְׁתֵּי נָשִׁים בְּאִשָּׁה אַחַת כִּשְׁנֵי אֲנָשִׁים בְּאִישׁ אֶחָד. אֲבָל שְׁתֵּי נָשִׁים בְּאִישׁ אֶחָד — כִּי פַּלְגָא וּפַלְגָא דָּמֵי.

And according to this interpretation you must amend the statement of Rabbi Neḥemya so that it reads like this: Rabbi Neḥemya says: Wherever the Torah relies on one witness, follow the majority of opinions. And the Sages established that two women against one woman are like two men against one man. But two women in opposition to one man that is a valid witness, is like half of a pair of witnesses and a half of a pair of witnesses, and the mishna did not address that case.

וְתַרְתֵּי בִּפְסוּלֵי עֵדוּת לְמָה לִי? מַהוּ דְּתֵימָא: כִּי אָזְלִינַן בָּתַר רוֹב דֵּיעוֹת לְחוּמְרָא, אֲבָל לְקוּלָּא לָא אָזְלִינַן, קָא מַשְׁמַע לַן.

The Gemara poses a question on these two interpretations of the mishna: And why do I need two cases in the mishna to teach the halakha that the majority opinion of those disqualified from bearing witness is followed? The Gemara explains: It is necessary, lest you say that when we follow the majority opinion in the case of invalid witnesses, this is to be stringent to force the woman to drink the bitter water, e.g., if one witness said that she committed adultery and two said that she did not, but to be lenient and absolve her from having to drink the water we do not follow the majority opinion, and she would still drink the water even if there is one witness saying that she did not commit adultery, therefore the mishna teaches us that there is no difference in this regard, and the majority opinion is followed in any case.

הֲדַרַן עֲלָךְ מִי שֶׁקִּינֵּא

אֵלּוּ נֶאֱמָרִין בְּכׇל לָשׁוֹן: פָּרָשַׁת סוֹטָה, וּוִידּוּי מַעֲשֵׂר, קְרִיַּת שְׁמַע, וּתְפִלָּה, וּבִרְכַּת הַמָּזוֹן, וּשְׁבוּעַת הָעֵדוּת, וּשְׁבוּעַת הַפִּיקָּדוֹן.

MISHNA: These are recited in any language, not specifically Hebrew: The portion of the warning and the oath administered by the priest to a woman suspected by her husband of having been unfaithful [sota]; and the declaration of tithes, which occurs after the third and the sixth years of the seven-year Sabbatical cycle, when one declares that he has given his tithes appropriately; Shema; and the Amida prayer; and Grace after Meals; and an oath of testimony, where one takes an oath that he does not have any testimony to provide on a given issue; and an oath on a deposit, where one takes an oath that he does not have possession of another’s deposit.

וְאֵלּוּ נֶאֱמָרִין בִּלְשׁוֹן הַקּוֹדֶשׁ: מִקְרָא בִּיכּוּרִים, וַחֲלִיצָה, בְּרָכוֹת וּקְלָלוֹת, בִּרְכַּת כֹּהֲנִים, וּבִרְכַּת כֹּהֵן גָּדוֹל, וּפָרָשַׁת הַמֶּלֶךְ, וּפָרָשַׁת עֶגְלָה עֲרוּפָה, וּמְשׁוּחַ מִלְחָמָה בְּשָׁעָה שֶׁמְּדַבֵּר אֶל הָעָם.

And these are recited only in the sacred tongue, Hebrew: The recitation of the verses that one recounts when bringing the first fruits to the Temple; and the recitations which form an element of the ritual through which a yavam frees a yevama of her levirate bonds [ḥalitza]; the blessings and curses that were spoken on Mount Gerizim and Mount Ebal; the Priestly Benediction; and the blessing on the Torah recited by the High Priest on Yom Kippur; and the portion of the Torah read by the king at the assembly on Sukkot at the conclusion of the Sabbatical Year; and the portion recited during the ritual of a heifer whose neck is broken, when a person is found killed in an area that is between two cities, and the murderer is unknown; and the speech of a priest who is anointed for war when he addresses the nation before going out to battle.

מִקְרָא בִּיכּוּרִים כֵּיצַד? ״וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ״, וּלְהַלָּן הוּא אוֹמֵר: ״וְעָנוּ הַלְוִיִּם וְאָמְרוּ״. מָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ — אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ.

How is it derived that the recitation when bringing the first fruits is recited specifically in Hebrew? When the Torah discusses this mitzva it states: “And you shall speak and say before the Lord your God” (Deuteronomy 26:5), and below, in the discussion of the blessings and curses, it states: “And the Levites shall speak and say” (Deuteronomy 27:14). Just as there, the Levites speak in the sacred tongue, so too here, the recitation is in the sacred tongue.

חֲלִיצָה כֵּיצַד? ״וְעָנְתָה וְאָמְרָה״, וּלְהַלָּן הוּא אוֹמֵר: ״וְעָנוּ הַלְוִיִּם וְאָמְרוּ״. מָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ — אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ.

How is it derived that the recitation at a ḥalitza ceremony must be in Hebrew? The verse in the Torah portion discussing ḥalitza states: “And she shall speak and say” (Deuteronomy 25:9), and below it states: “And the Levites shall speak and say” (Deuteronomy 27:14). Just as there, the Levites speak in the sacred tongue, so too here, the recitation is in the sacred tongue.

רַבִּי יְהוּדָה אוֹמֵר: ״וְעָנְתָה וְאָמְרָה כָּכָה״ — עַד שֶׁתֹּאמַר בַּלָּשׁוֹן הַזֶּה.

Rabbi Yehuda says: This can be derived from a different word in the verse: “And she shall speak and say: So shall it be done to the man that does not build up his brother’s house” (Deuteronomy 25:9). The word “so” indicates that her statement is ineffective unless she says it in these exact words.

בְּרָכוֹת וּקְלָלוֹת כֵּיצַד? כֵּיוָן שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן וּבָאוּ אֶל הַר גְּרִיזִים וְאֶל הַר עֵיבָל שֶׁבְּשׁוֹמְרוֹן, שֶׁבְּצַד שְׁכֶם, שֶׁבְּאֵצֶל אֵלוֹנֵי מוֹרֶה. שֶׁנֶּאֱמַר: ״הֲלֹא הֵמָּה בְּעֵבֶר הַיַּרְדֵּן וְגוֹ׳״, וּלְהַלָּן הוּא אוֹמֵר: ״וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה״. מָה אֵלוֹן מוֹרֶה הָאָמוּר לְהַלָּן — שְׁכֶם, אַף אֵלוֹן מוֹרֶה הָאָמוּר כָּאן — שְׁכֶם.

How did the ceremony of the blessings and curses take place? When the Jewish people crossed the Jordan River they came to Mount Gerizim and Mount Ebal, which are in Samaria alongside the city of Shechem, which is near the oaks of Moreh, as it is stated: “Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the oaks of Moreh?” (Deuteronomy 11:30), and there it states: “And Abram passed through the land until the place of Shechem, until the oaks of Moreh” (Genesis 12:6). Just as the oaks of Moreh mentioned there with regard to Abraham are close to Shechem, so too, the oaks of Moreh mentioned here are close to Shechem.

שִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר גְּרִיזִים וְשִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר עֵיבָל, וְהַכֹּהֲנִים וְהַלְוִיִּם וְהָאָרוֹן עוֹמְדִים לְמַטָּה בָּאֶמְצַע. הַכֹּהֲנִים מַקִּיפִין אֶת הָאָרוֹן, וְהַלְוִיִּם אֶת הַכֹּהֲנִים, וְכׇל יִשְׂרָאֵל מִכָּאן וּמִכָּאן, שֶׁנֶּאֱמַר: ״וְכׇל יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עוֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן וְגוֹ׳״.

Six tribes ascended to the top of Mount Gerizim and six tribes ascended to the top of Mount Ebal, and the priests and the Levites and the Ark were standing at the bottom in the middle, between the two mountains. The priests were surrounding the Ark and the Levites were surrounding the priests, and all the rest of the Jewish people were standing on the mountains on this side and on that side, as it is stated: “And all Israel, and their elders and officers, and their judges, stood on this side of the Ark and on that side before the priests the Levites that bore the Ark of the Covenant of the Lord” (Joshua 8:33).

הָפְכוּ פְּנֵיהֶם כְּלַפֵּי הַר גְּרִיזִים וּפָתְחוּ בִּבְרָכָה: ״בָּרוּךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה״, וְאֵלּוּ וָאֵלּוּ עוֹנִין ״אָמֵן״. הָפְכוּ פְּנֵיהֶם כְּלַפֵּי הַר עֵיבָל וּפָתְחוּ בִּקְלָלָה: ״אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה״, וְאֵלּוּ וָאֵלּוּ עוֹנִין ״אָמֵן״, עַד שֶׁגּוֹמְרִין בְּרָכוֹת וּקְלָלוֹת.

The Levites then turned to face Mount Gerizim and opened with the blessing: Blessed be the man who does not make a graven or molten image (see Deuteronomy 27:15), and these people and those people, i.e., the two groups standing on either mountain, answered: Amen. Then they turned to face Mount Ebal and opened with the curse: “Cursed be the man who makes a graven or molten image” (Deuteronomy 27:15), and these people and those people answered: Amen. They continued in this manner until they completed reciting all of the blessings and curses.

וְאַחַר כָּךְ הֵבִיאוּ אֶת הָאֲבָנִים, וּבָנוּ אֶת הַמִּזְבֵּחַ, וְסָדוּהוּ בְּסִיד, וְכָתְבוּ עָלָיו אֶת כׇּל דִּבְרֵי הַתּוֹרָה בְּשִׁבְעִים לָשׁוֹן. שֶׁנֶּאֱמַר: ״בַּאֵר הֵיטֵב״. וְנָטְלוּ אֶת הָאֲבָנִים, וּבָאוּ

And afterward they brought the stones as commanded in the Torah, and they built the altar and plastered it with plaster, and they wrote on it all of the words of the Torah in seventy languages, as it is stated: “And you shall write on the stones all the words of this law clearly elucidated” (Deuteronomy 27:8), indicating that it was to be written in every language. And they then took the stones from there and came

וְלָנוּ בִּמְקוֹמָן.

to Gilgal and slept in their lodging place.

גְּמָ׳ פָּרָשַׁת סוֹטָה מְנָלַן? — דִּכְתִיב: ״וְאָמַר הַכֹּהֵן לָאִשָּׁה״ — בְּכׇל לָשׁוֹן שֶׁהוּא אוֹמֵר.

GEMARA: From where do we derive that the portion of the warning and the oath administered by the priest to a sota can be recited in any language? As it is written: “And the priest shall say to the woman” (Numbers 5:21), which indicates: In any language that he speaks.

תָּנוּ רַבָּנַן: מַשְׁמִיעִין אוֹתָהּ בְּכׇל לָשׁוֹן שֶׁהִיא שׁוֹמַעַת, עַל מָה הִיא שׁוֹתָה, וּבַמָּה הִיא שׁוֹתָה. עַל מָה נִטְמֵאת, וּבַמָּה הִיא נִטְמֵאת.

The Sages taught (Tosefta 2:1): The priest informs the sota in any language that she can hear and understand for what reason she must drink the bitter water of a sota, and from what vessel she will drink, on account of what actions she is considered to be defiled and in what way she defiled herself.

עַל מָה הִיא שׁוֹתָה — עַל עִסְקֵי קִינּוּי וּסְתִירָה, וּבַמָּה הִיא שׁוֹתָה — בִּמְקִידָּה שֶׁל חֶרֶשׂ.

For what reason must she drink the bitter water? She must drink it on account of the matter of the warning given to her by her husband, and her subsequent seclusion. And from what vessel does she drink? She drinks from a mekeida, a simple vessel, of clay.

עַל מָה נִטְמֵאת — עַל עִסְקֵי שְׂחוֹק וְיַלְדוּת. וּבַמָּה הִיא נִטְמֵאת — בְּשׁוֹגֵג אוֹ בְּמֵזִיד, בְּאוֹנֶס [אוֹ] בְּרָצוֹן. וְכׇל כָּךְ לָמָּה — שֶׁלֹּא לְהוֹצִיא לַעַז עַל מַיִם הַמָּרִים.

On account of what actions is she considered to be defiled? It is on account of matters of levity and immaturity. And in what way did she defile herself? The priest must explain to her that there is a difference between whether she acted unwittingly or intentionally, and whether she acted due to circumstances beyond her control, or whether she acted willingly. And why does all of this need to be explained to her? In order not to cast aspersions on the bitter water of a sota, as, if she committed adultery unwittingly or due to circumstances beyond her control, the water will not affect her.

וִידּוּי מַעֲשֵׂר מְנָלַן? דִּכְתִיב: ״וְאָמַרְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן הַבַּיִת״, וְיָלֵיף אֲמִירָה מִסּוֹטָה — בְּכׇל לָשׁוֹן שֶׁהוּא אוֹמֵר.

From where do we derive that the declaration of tithes may be recited in any language? As it is written: “Then you shall say before the Lord your God: I have put away the hallowed things out of my house” (Deuteronomy 26:13). And derive a verbal analogy from the saying mentioned in this verse, and the saying mentioned in the verse with regard to a sota (Numbers 5:21), that one is permitted to recite the declaration of tithes in any language that he speaks.

אֲמַר לֵיהּ רַב זְבִיד לְאַבָּיֵי, וְלֵילַף אֲמִירָה מִלְּוִיִּם: מָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ — אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ!

Rav Zevid said to Abaye: But let us derive a verbal analogy from the saying mentioned in the verse: “And the Levites shall speak and say” (Deuteronomy 27:14). Just as there, the Levites recited the blessings and curses in the sacred tongue, so too here, one must recite the declaration of tithes in the sacred tongue.

דָּנִין ״אֲמִירָה״ גְּרֵידְתָּא מֵ״אֲמִירָה״ גְּרֵידְתָּא, וְאֵין דָּנִין ״אֲמִירָה״ גְּרֵידְתָּא, מֵ״עֲנִיָּיה״ וַ״אֲמִירָה״.

Abaye answered: One derives a verbal analogy from the term saying in a verse where the word “say” appears alone and another instance where the word saying appears alone. And one does not derive a verbal analogy from the word saying when it appears alone, as it does in the verse about the declaration of tithes, and in a verse that mentions speaking and saying, such as the verse concerning the Levites.

תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אָדָם אוֹמֵר שִׁבְחוֹ בְּקוֹל נָמוּךְ וּגְנוּתוֹ בְּקוֹל רָם.

The distinction between merely saying, and speaking and saying, is significant, as it is taught in a baraita that Rabbi Shimon ben Yoḥai says: A person should say his own praise in a soft voice, and say that which is to his discredit in a loud voice.

שִׁבְחוֹ בְּקוֹל נָמוּךְ — מִן וִידּוּי הַמַּעֲשֵׂר. גְּנוּתוֹ בְּקוֹל רָם — מִמִּקְרָא בִּיכּוּרִים.

That one should say his praise in a soft voice is derived from the portion of the declaration of tithes, where one declares that he has acted appropriately, and the verse does not state: And you shall speak. That one should say that which is to his discredit in a loud voice is derived from the recitation of the first fruits, concerning which the verse states: “And you shall speak and say” (Deuteronomy 26:5), i.e., it should be recited loudly. The portion recited when bringing the first fruits details the hardships that the Jewish people suffered and denigrates Laban the Aramean, who is a progenitor of the Jewish people.

וּגְנוּתוֹ בְּקוֹל רָם?! וְהָאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: מִפְּנֵי מָה תִּקְּנוּ תְּפִלָּה בְּלַחַשׁ, כְּדֵי שֶׁלֹּא לְבַיֵּישׁ אֶת עוֹבְרֵי עֲבֵירָה. שֶׁהֲרֵי לֹא חָלַק הַכָּתוּב מָקוֹם בֵּין חַטָּאת לְעוֹלָה!

The Gemara asks: But should one really say that which is to his discredit in a loud voice? But didn’t Rabbi Yoḥanan say in the name of Rabbi Shimon bar Yoḥai himself: For what reason did the Sages institute that the Amida prayer should be recited in a whisper? So as not to embarrass transgressors who confess their transgressions during their prayer. There is proof that transgressors should not be embarrassed, as the verse detailing where different offerings are slaughtered does not differentiate between the place where a sin-offering is slaughtered and the place where a burnt-offering is slaughtered, so that it will not be recognized when one is bringing a sin-offering and the sinner will not be embarrassed. This shows that one should also say that which is to his discredit quietly.

לָא תֵּימָא גְּנוּתוֹ, אֶלָּא אֵימָא צַעֲרוֹ. כִּדְתַנְיָא: ״וְטָמֵא טָמֵא יִקְרָא״ — צָרִיךְ לְהוֹדִיעַ צַעֲרוֹ לָרַבִּים, וְרַבִּים מְבַקְּשִׁים עָלָיו רַחֲמִים. וְכׇל מִי שֶׁאֵירַע בּוֹ דָּבָר צָרִיךְ לְהוֹדִיעַ לָרַבִּים, וְרַבִּים מְבַקְּשִׁים עָלָיו רַחֲמִים.

The Gemara corrects the previous statement: Do not say that one should say that which is to his discredit in a loud voice; rather, say that one should publicize his pain in a loud voice. As it is taught in a baraita: It is derived from the verse: “And will cry: Impure, impure” (Leviticus 13:45), that a leper must publicize the fact that he is ritually impure. He must announce his pain to the masses, and the masses will pray for mercy on his behalf. And similarly, anyone to whom a painful matter happens must announce it to the masses, and the masses will pray for mercy on his behalf.

גּוּפָא, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: מִפְּנֵי מָה תִּיקְּנוּ תְּפִלָּה בְּלַחַשׁ — שֶׁלֹּא לְבַיֵּישׁ אֶת עוֹבְרֵי עֲבֵירָה. שֶׁהֲרֵי לֹא חָלַק הַכָּתוּב מָקוֹם בֵּין חַטָּאת לְעוֹלָה.

The Gemara returns to the aforementioned matter itself: Rabbi Yoḥanan said in the name of Rabbi Shimon bar Yoḥai: For what reason did the Sages institute that prayer should be said in a whisper? It is so as not to embarrass transgressors, as the verse does not differentiate between the place where a sin-offering is slaughtered and the place where a burnt-offering is slaughtered.

וְלָא? וְהָא אִיכָּא דָּמִים: דַּם חַטָּאת לְמַעְלָה, וְדַם עוֹלָה לְמַטָּה! הָתָם כֹּהֵן הוּא דְּיָדַע.

The Gemara asks: But is there really no differentiation between the places where a burnt-offering and a sin-offering are sacrificed? But isn’t there a difference with regard to the place where the blood is sprinkled, as the blood of a sin-offering is sprinkled above, on the upper half of the altar, and the blood of a burnt-offering is sprinkled below, on its lower half? The Gemara answers: There, the priest is the one who knows what offering it is, but other people who are not standing there do not know.

וְהָאִיכָּא: חַטָּאת נְקֵבָה, עוֹלָה זָכָר! הָתָם מִיכַּסְּיָא בְּאַלְיָה.

The Gemara asks: But isn’t there a visibly apparent difference between the two offerings, as a sin-offering is female and a burnt-offering is male? The Gemara answers: There, in the case of a sin-offering, its genitals are covered by the tail and therefore the gender of the animal is not plainly obvious.

תִּינַח כִּבְשָׂה, שְׂעִירָה מַאי אִיכָּא לְמֵימַר? הָתָם אִיהוּ דְּקָא מַיכְסֵיף נַפְשֵׁיהּ, דְּאִיבְּעִי לֵיהּ לְאֵיתוֹיֵי כִּבְשָׂה וְקָא מַיְיתֵי שְׂעִירָה.

The Gemara asks: That works out well if one brings a female lamb for a sin-offering, as its long tail covers its genitals. However, if one brings a female goat, which does not have a long tail, what can be said? The Gemara answers: If one brings a female goat, there he is the one who embarrasses himself, as he should have brought a female lamb if he wanted to hide the fact that he sinned, and instead he brought a female goat. It is therefore not necessary to be concerned about his embarrassment.

חַטָּאת דַּעֲבוֹדָה זָרָה דְּלָא סַגִּי דְּלָאו שְׂעִירָה, מַאי אִיכָּא לְמֵימַר? הָתָם, נִיכְּסִיף וְנֵיזִיל כִּי הֵיכִי דְּנִכַּפַּר לֵיהּ.

The Gemara asks: With regard to a sin-offering that is brought for idol worship, for which it does not suffice to bring any animal that is not a female goat, as it is explicitly stated that in that case one must bring a female goat as a sin-offering, what can be said? The Gemara answers: There, due to the severity of the sin, let him go and be embarrassed, so that his sin will be atoned for through his embarrassment as well.

קְרִיַּת שְׁמַע מְנָלַן? דִּכְתִיב ״שְׁמַע יִשְׂרָאֵל״, בְּכׇל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ.

§ The Gemara continues its discussion of the recitations that can be stated in any language. From where do we derive that Shema may be recited in any language? As it is written: “Hear, O Israel” (Deuteronomy 6:4), which is homiletically interpreted to mean that it can be recited in any language that you can hear and understand.

תָּנוּ רַבָּנַן: קְרִיַּת שְׁמַע כִּכְתָבָהּ, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: בְּכׇל לָשׁוֹן.

The Sages taught (Tosefta 7:7): Shema must be recited in Hebrew as it is written; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It may be recited in any language.

מַאי טַעְמָא דְּרַבִּי? אָמַר קְרָא: ״וְהָיוּ״ — בַּהֲווֹיָיתָן יְהוּ.

The Gemara asks: What is the reason for the opinion of Rabbi Yehuda HaNasi? The verse states: “And these words, which I command you this day, will be upon your heart” (Deuteronomy 6:6). “Will be” means as they are, so shall they be. They should remain unchanged, in their original language.

וְרַבָּנַן? אָמַר קְרָא ״שְׁמַע״, בְּכׇל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ.

The Gemara asks further: And what is the reason for the opinion of the Rabbis? The Gemara answers: The verse states: “Hear, O Israel” (Deuteronomy 6:4), which they explain to mean that Shema must be understood. Therefore, one may recite Shema in any language that you can hear and understand.

וְרַבָּנַן נָמֵי, הָא כְּתִיב ״וְהָיוּ״! הַהוּא שֶׁלֹּא יִקְרָאֶנָּה לְמַפְרֵעַ.

The Gemara asks: But according to the Rabbis as well, isn’t it written: “And these words will be”? The Gemara answers: From that it is derived that one may not recite it out of order. One may not begin reciting Shema from the end, but only in the order in which it is written.

וְרַבִּי, שֶׁלֹּא יִקְרָאֶנָּה לְמַפְרֵעַ מְנָלֵיהּ? נָפְקָא לַהּ מִ״דְּבָרִים״ ״הַדְּבָרִים״. וְרַבָּנַן, ״דְּבָרִים״ ״הַדְּבָרִים״ לָא מַשְׁמַע לְהוּ.

The Gemara asks: And from where does Rabbi Yehuda HaNasi derive the halakha that one may not recite it out of order? The Gemara answers: Rabbi Yehuda HaNasi derives it from an additional emphasis in the verse “And the words [hadevarim], which I command you this day, will be upon your heart.” The verse could have conveyed the same idea had it written: Words, without the definite article. However, it says the words, employing the definite article, teaching that it must be recited in the specific order in which it is written. And the Rabbis do not learn anything from the difference between “words” and “the words.”

וְרַבִּי נָמֵי, הָכְתִיב ״שְׁמַע״! הַהוּא מִיבְּעֵי לֵיהּ: לְהַשְׁמִיעַ לְאָזְנֶיךָ מָה שֶׁאַתָּה מוֹצִיא מִפִּיךָ. וְרַבָּנַן סָבְרִי לַהּ כְּמַאן דְּאָמַר: הַקּוֹרֵא אֶת שְׁמַע וְלֹא הִשְׁמִיעַ לְאׇזְנוֹ — יָצָא.

The Gemara asks: But according to Rabbi Yehuda HaNasi as well, isn’t the word “hear” written? The Gemara answers: He requires that for the halakha that you must have your ears hear that which comes out of your mouth, i.e., one must recite Shema audibly so he hears it while reciting it. And from where do the Rabbis derive that one must recite Shema audibly? The Rabbis do not accept this literal interpretation of the word Shema. Rather, they hold according to the one who says: One who recites Shema in a manner inaudible to his own ears has fulfilled his obligation. The Rabbis therefore interpret the word “hear” as referring to the language that one uses.

לֵימָא קָסָבַר רַבִּי

The Gemara asks: Shall we say that Rabbi Yehuda HaNasi holds

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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

Sandrine Simons

Atlanta, United States

What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.

Marian Frankston

Pennsylvania, United States

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.

Diana Bloom

Tampa, United States

Robin Zeiger

Tel Aviv, Israel

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.

Meira Shapiro

NJ, 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 .

Martha Tarazi

Panama, Panama

I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.

Rachel Rotenberg

Tekoa, Israel

I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me. After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.

Elana Storch

Phoenix, Arizona, United States

I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.

Gila Loike

Ashdod, Israel

About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!

Nickie Matthews

Blacksburg, United States

Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!

Lisa Lawrence

Neve Daniel, Israel

I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.

Naomi Niederhoffer

Toronto, Canada

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!

Silke Goldberg

Guildford, United Kingdom

When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.

Shira Krebs

Minnesota, United States

I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.

Jenifer Nech

Houston, United States

I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!

Harriet Hartman

Tzur Hadassah, Israel

In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!

Beth Kissileff

Pittsburgh, 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 .

Martha Tarazi

Panama, Panama

I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!

Rochel Cheifetz

Riverdale, NY, United States

I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.

Deborah Dickson

Ra’anana, Israel