Regarding a limb from a dead or live body without enough flesh, that Rabbi Yochanan and Reish Lakish disagree about, how large is it? The Gemara proves how Reish Lakish thinks the nazir shaves even if it is less than the size of a barley and it is a uniquely derived halacha from a drasha on a verse. When the Mishna says that one begins the count from the beginning, it in unclear whether they mean on day seven of purification or day eight. The Gemara derives from the language of the next Mishna that in this Mishna, the count begins on the eighth day after the sacrifices are brought, in accordance with the opinion of the rabbis, against Rabbi Eliezer. The Mishna now lists all the cases that the nazir doesn’t shave and within that, there are two categories – one where the days aren’t counted as nazirite days, even though the days beforehand aren’t cancelled and a second where it has no effect on the counting of the nazirite days. The Gemara begins to define the cases in the Mishna – what are sechachot and praot? One of the items on the list is one who is in a place outside of Israel, as the rabbis deemed all territory outside of Israel impure. Can we learn from our Mishna the answer to the following question – did the rabbis deem it impure for concerns of graves (gusha) or was it a deterrent to prevent people from leaving Israel (avira)? This attempt is rejected.
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
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This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
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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.
Houston, United States
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
בית שמש, 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
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Merion Station, USA
Beit Shemesh, Israel
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Jerusalem, Israel
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, 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.
Tampa, United States
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Lexington, MA, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Elkins Park, United States
Phoenix, Arizona, United States
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
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
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
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
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!
Pittsburgh, United States
Mamaroneck, NY, 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
Nazir 54
דְּאָמַר מָר: טוּמְאָה בּוֹקַעַת וְעוֹלָה, בּוֹקַעַת וְיוֹרֶדֶת. וְאִילּוּ גַּבֵּי נְגִיעָה, אָמַר רַב יְהוּדָה, תַּנְיָא: ״(וְכׇל) הַנּוֹגֵעַ בַּעֶצֶם אוֹ בֶחָלָל״, ״בַּעֶצֶם״ — זֶה עֶצֶם כִּשְׂעוֹרָה, ״אוֹ בֶחָלָל״ — זֶה אֵבֶר הַנֶחְלָל מִן הַחַי וְאֵין בּוֹ לְהַעֲלוֹת אֲרוּכָה,
As the Master said: Ritual impurity in a sealed grave breaks through and ascends and breaks through and descends, so that the grave imparts impurity like the corpse itself. While with regard to contact with these sources of impurity, Rav Yehuda said that it is taught in a baraita that the verse “and upon him that touched a bone, or the slain, or the dead, or the grave” (Numbers 19:18) is expounded as follows: “A bone”; this is a bone that is a barley-grain–bulk. “Or the slain”; this is a limb slain, i.e., severed, from the living, which does not contain enough flesh for it to heal.
״אוֹ בְּמֵת״ — זֶה אֵבֶר הַנֶחְלָל מִן הַמֵּת, ״אוֹ בְקָבֶר״ — אָמַר רֵישׁ לָקִישׁ: זֶה קֶבֶר שֶׁלִּפְנֵי הַדִּיבּוּר.
The baraita continues its interpretation of the verse. “Or the dead”; this is a limb slain from a corpse, which is not covered by enough flesh for it to heal were he alive. “Or the grave”; Reish Lakish said: This is a grave that contained a corpse from before the time the command of these halakhot was given to the Jewish people. These graves render people and items ritually impure by contact, but do not carry the halakhot of impurity imparted in a tent.
הַאי אֵבֶר מִן הַמֵּת, הֵיכִי דָמֵי? אִי דְּאִית בֵּיהּ עֶצֶם כִּשְׂעוֹרָה הַיְינוּ הַנּוֹגֵעַ בַּעֶצֶם! אֶלָּא דְּלֵית בֵּיהּ עֶצֶם כִּשְׂעוֹרָה, וַאֲפִילּוּ הָכִי רַחֲמָנָא רַבְּיֵיהּ!
The Gemara asks: With regard to this limb from a corpse, which is listed above as imparting ritual impurity by contact, what are the circumstances of the case? If the limb contains a bone that is a barley-grain–bulk, this is included in the halakha of one who touches a bone, and it was already taught that a bone imparts impurity by contact. Rather, it must be that it does not contain a bone that is a barley-grain–bulk, and even so the Merciful One includes it in the halakhot of impurity, despite the fact that it does not contain enough flesh. This indicates that a nazirite shaves for a limb of this kind, in accordance with the opinion of Reish Lakish.
אָמַר לָךְ רַבִּי יוֹחָנָן: לְעוֹלָם דְּאִית בֵּיהּ. וְאִם אֵינוֹ עִנְיָן לְמַגָּעוֹ — תְּנֵהוּ עִנְיָן לְמַשָּׂאוֹ.
The Gemara responds: In answer to this proof of Reish Lakish, Rabbi Yoḥanan could have said to you: Actually, you should explain that it does contain a bone the volume of a barley-grain-bulk, and if it does not need to refer to the matter of its contact, as the verse explicitly states: “Anyone who touches a bone,” have it refer to the matter of its carrying, i.e., that one who carries it is also rendered ritually impure.
וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי וְסוֹתֵר וְכוּ׳.
§ The mishna taught with regard to any nazirite who became impure from one of the listed sources of impurity: And a priest sprinkles the ashes of the red heifer on him on the third and on the seventh days, and he negates all the previous days he counted toward his naziriteship, and he does not begin counting a fresh term of naziriteship until after he becomes pure and brings his offerings.
אִיבַּעְיָא לְהוּ: הָא דְּקָתָנֵי ״עַד שֶׁיִּטְהַר״, בַּשְּׁבִיעִי קָאֵי — עַד דְּעָבֵיד הֶעֱרֵב שֶׁמֶשׁ, וּמַנִּי — רַבִּי אֱלִיעֶזֶר הִיא. אוֹ דִילְמָא בַּשְּׁמִינִי קָאֵי, וּמַאי ״עַד שֶׁיִּטְהַר״ — עַד שֶׁיָּבִיא קׇרְבְּנוֹתָיו. וּמַנִּי — רַבָּנַן הִיא?
A dilemma was raised before the Sages: What is the meaning of that which is taught that a nazirite does not start counting until he is purified? Does the mishna refer to one who is standing on the seventh day of his purification and mean: Until he performs the requisite waiting for sunset? And whose opinion is it? It is the opinion of Rabbi Eliezer, who rules that a nazirite starts counting from the eighth day, even before he brings his offerings. Or perhaps it is referring to one who is standing on the eighth day. And then, what is the meaning of: Until he is purified? It means: Until he brings his offerings. And who is the author of this opinion? It is the Rabbis, who maintain that he begins his fresh period of naziriteship only after he has sacrificed his offering of impurity (see 18b).
תָּא שְׁמַע, מִדְּקָתָנֵי סֵיפָא: ״מַתְחִיל וּמוֹנֶה מִיָּד״, הָא רֵישָׁא מַאי ״עַד שֶׁיִּטְהַר״ — עַד שֶׁיָּבִיא קׇרְבְּנוֹתָיו, וּמַנִּי — רַבָּנַן הִיא דְּאָמְרִי: נְזִירוּת דְּטׇהֳרָה עַד שְׁמִינִי לָא חָיְילָא.
The Gemara answers: Come and hear a resolution of this dilemma from the fact that it teaches in the latter clause of the next mishna that a nazirite who does not have to bring an offering starts counting immediately after the conclusion of his seven days of purification. The Gemara infers from this mishna: If so, what is the meaning of the different term used in the first clause: Until he is purified? It means until he brings his offerings, and whose opinion is it? It is that of the Rabbis, who say that the naziriteship of purity does not commence until the eighth day.
מַתְנִי׳ אֲבָל הַסְּכָכוֹת, וְהַפְּרָעוֹת, וּבֵית הַפְּרָס,
MISHNA: The previous mishna listed the sources of ritual impurity for which a nazirite must shave. This mishna adds: However, the nazirite does not shave for these: The hanging branches over a corpse, i.e., a tree overhanging a body that a nazirite passes, but it is uncertain which branches are over a corpse; and the projecting stones from fences when the place of the impurity is unknown; and a beit haperas, a place that contained a grave and was plowed. In the latter case, the entire area around the grave is impure from a corpse due to an uncertainty, as it might contain human bones.
וְאֶרֶץ הָעַמִּים, וְהַגּוֹלֵל, וְהַדּוֹפֵק, וּרְבִיעִית דָּם, וְאֹהֶל, וְרוֹבַע עֲצָמוֹת, וְכֵלִים הַנּוֹגְעִים בְּמֵת, וּבִימֵי סְפָרוֹ, וּבִימֵי גְמָרוֹ — עַל אֵלּוּ אֵין הַנָּזִיר מְגַלֵּחַ.
The mishna continues its list: And the land of the nations, i.e., a nazirite left Eretz Yisrael for another land. The Sages decreed that all land outside of Eretz Yisrael is ritually impure. And the grave cover; and the grave walls upon which the cover rests; and a quarter-log of blood from a corpse; and a tent; and a quarter-kav of bones of a corpse; and vessels that are touching a corpse. And if the nazirite is in the days of his counting, i.e., the seven days a leper must count after purification from his leprosy; or in his days of full leprosy, when he is a full-fledged leper, for these the nazirite does not shave. This is the case even if he is rendered impure by one of the sources listed in the previous mishna.
וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי,
And in those cases listed that involve ritual impurity from a corpse, one sprinkles the purification water upon him on the third and on the seventh days of his purification,
וְאֵינוֹ סוֹתֵר אֶת הַקּוֹדְמִים, וּמַתְחִיל וּמוֹנֶה מִיָּד, וְקׇרְבָּן אֵין לוֹ. בֶּאֱמֶת אָמְרוּ: יְמֵי הַזָּב וְהַזָּבָה וִימֵי הֶסְגֵּרוֹ שֶׁל מְצוֹרָע, הֲרֵי אֵלּוּ עוֹלִין לוֹ.
and he does not negate the earlier days of his naziriteship, but they are considered part of his naziriteship term. And he starts counting the rest of his naziriteship to complete his term immediately after his purification, and he has no obligation to sacrifice an offering of impurity for these sources of ritual impurity. Actually they said an ancient tradition that these days of the impurity of the zav (Leviticus 15:1–15) and the zava (Leviticus 15:25–30) and the days of the confinement of a leper before he is confirmed as a full-fledged leper (Leviticus 13:4–5) count for him toward the period of his naziriteship.
גְּמָ׳ וְאֵלּוּ הֵן הַסְּכָכוֹת — אִילָן הַמֵּיסֵךְ עַל הָאָרֶץ. וּפְרָעוֹת — הַיּוֹצְאוֹת מִן הַגָּדֵר.
GEMARA: The Gemara explains the terms hangings and projections by citing a mishna (Oholot 8:2). And these are the hangings: A tree that overhangs the earth. And the projections are stones that protrude from a fence.
וְאֶרֶץ הָעַמִּים. אִיבַּעְיָא לְהוּ: אֶרֶץ הָעַמִּים, מִשּׁוּם אַוֵּירָא גָּזְרוּ עָלֶיהָ, אוֹ דִילְמָא מִשּׁוּם גּוּשָּׁא גָּזְרוּ עָלֶיהָ?
§ The mishna further taught: And the land of the nations does not render a nazirite obligated to shave, despite the fact that it is considered ritually impure. The Gemara inquires with regard to the nature of this impurity. A dilemma was raised before the Sages: Did the Sages decree the land of the nations impure with regard to the air, i.e., is one rendered impure merely by being there? Or perhaps they decreed it impure with regard to the earth, i.e., one who touches the ground or overlays it becomes impure.
תָּא שְׁמַע: וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי. וְאִי אָמְרַתְּ מִשּׁוּם אַוֵּירָא, הַזָּאָה לְמָה לִי?
The Gemara suggests: Come and hear a resolution to this question from the mishna, which lists one who enters the land of the nations and states: And one sprinkles on him on the third and on the seventh days. And if you say that the decree was with regard to the air, why do I need this sprinkling? He neither touched something ritually impure nor overlaid it.
אֶלָּא לָאו, מִשּׁוּם גּוּשָּׁא? לָא, לְעוֹלָם אֵימָא לָךְ מִשּׁוּם אַוֵּירָא, וְכִי קָתָנֵי — אַשְּׁאָרָא.
Rather, is it not with regard to the earth that the land of the nations was decreed impure? The Gemara rejects this proof: No, actually I could say to you that the decree is due to the air, and when the mishna teaches that he receives the sprinkling, it is referring to the other items listed in the mishna, e.g., the grave cover, the grave walls, and a quarter-log of blood.
הָכִי נָמֵי מִסְתַּבְּרָא, מִדְּקָתָנֵי: וְכֵלִים הַנּוֹגְעִים בְּמֵת. הָנֵי כֵּלִים בְּנֵי הַזָּאָה אִינּוּן? אֶלָּא שְׁמַע מִינַּהּ אַשְּׁאָרָא.
The Gemara comments: So too, it is reasonable that this is the case, from the fact that the mishna also teaches: And vessels that are touching a corpse. Now do people who touch these vessels require sprinkling? Does one who touches a vessel that is ritually impure from a corpse require the sprinkling of purification water? This individual is impure only until that evening. Rather, learn from this that the halakha that he is sprinkled on the third and on the seventh days does not refer to all the cases in the mishna but only to some of the others.
