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PODCAST

Daf Yomi for Women - Hadran

Michelle Cohen Farber

Hadran.org.il is the portal for Daf Yomi studies for women. Hadran.org.il is the first and only site where one can hear a daily Talmud class taught by a woman. The classes are taught in Israel by Rabbanit Michelle Cohen Farber, a graduate of Midreshet Lindenbaum"s scholars program with a BA in Talmud and Tanach from Bar-Ilan University. Michelle has taught Talmud and Halacha at Midreshet Lindenbaum, Pelech high school and MATAN. She lives in Ra"anana with her husband and their five children. Each

religion & spirituality judaism

All Episodes

49:52

Zevachim 91 - December 14, 24 Kislev

Daf Yomi for Women - Hadran ·

2025/12/14

If one sacrifice is more frequent (tadir), but another is more sanctified, which takes precedence? Three cases are brought from the first Mishna of the chapter (Zevachim 89) to prove that frequency takes precedence, but each is rejected in the same manner. A Mishna relating to the order of blessings in kiddush and a statement of Rabbi Yochanan are also cited to support the principle of frequency, but these too are rejected. Finally, an inference is drawn from the Mishna in Zevachim 90, which implies

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37:17

Zevachim 90 - Shabbat December 13, 23 Kislev

Daf Yomi for Women - Hadran ·

2025/12/12

Ravina bar Shila holds that the imurim, parts of kodashim kalim designated for burning, that are taken out of the Azara before the sprinkling of the blood are disqualified. The Gemara explores whether this aligns with a tannaitic dispute between Rabbi Eliezer and Rabbi Akiva, but Rav Papa clarifies that their disagreement pertains to a different case. The Gemara examines the order of precedence in the Mishna, which places bird offerings before meal offerings, and sin-related meal offerings before

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47:58

Zevachim 89 - December 12, 22 Kislev

Daf Yomi for Women - Hadran ·

2025/12/12

Study Guide There are two general principles employed by the Mishna to determine the order of precedence among sacrifices: A sacrifice offered more frequently takes priority. A sacrifice of greater sanctity takes priority. The Mishna elaborates on which sacrifices are considered more frequent and which are deemed more sanctified. In its discussion of sanctity, it emphasizes the unique attributes of each type of sacrifice and provides examples illustrating the precedence of one sacrifice over

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47:09

Zevachim 88 - December 11, 21 Kislev

Daf Yomi for Women - Hadran ·

2025/12/11

The Gemara makes one final attempt to answer the question of whether the airspace of the altar can sanctify disqualified items just as the altar does. The attempt is rejected. The Mishna teaches that liquid sacred vessels sanctify liquids, and vessels used for dry ingredients sanctify dry items. Liquid vessels cannot sanctify dry items, nor vice versa. If sacred vessels are punctured, they only sanctify if they can still perform their original function and remain whole. All sanctification occurs

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45:45

Zevachim 87 - December 10, 20 Kislev

Daf Yomi for Women - Hadran ·

2025/12/10

Raba and Rav Chisda disagree on two issues. If items were not completely consumed on the altar, removed before midnight, and returned after midnight, at what point are they considered "consumed" such that they no longer need to be put back on the altar if removed again (assuming they have not yet turned to ash, in which case they would not need to be returned)? Raba rules that they are considered consumed at midnight of the following night, while Rav Chisda holds that the cutoff is dawn. If the

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47:40

Zevachim 86 - December 9, 19 Kislev

Daf Yomi for Women - Hadran ·

2025/12/09

According to the Mishna, in a burnt offering, items that are connected to the meat but not the meat itself—such as bones, hooves, horns, and sinews—are left on the altar if they remain attached to the meat. However, if they are detached, they must be removed from the altar. This ruling is derived from two different verses in the Torah: in Vayikra 1:9 it says that everything is burned on the altar, while in Devarim 12:27 it specifies that in burnt offerings, meat and blood are brought on the

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50:57

Zevachim 85 - December 8, 18 Kislev

Daf Yomi for Women - Hadran ·

2025/12/08

Rabbi Yochanan rules that one who slaughters an animal at night and offers it outside the Azara is liable for bringing an offering outside the Temple. This is despite the general principle that one is only liable for offering outside if the slaughtering was performed in a mostly valid manner. Rabbi Yochanan reasons that this case is no worse than one who slaughters outside and offers outside, even according to Rabbi Yehuda, who holds that if one slaughters at night and places the offering on the

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42:43

Zevachim 84 - December 7, 17 Kislev

Daf Yomi for Women - Hadran ·

2025/12/07

Study Guide In the dispute among the five Tannaim regarding which items remain on the altar even if they have become invalid, Reish Lakish points out cases where there is a practical halakhic difference between the various opinions. According to the Gemara, his novelty lies in one specific case, where he wanted to emphasize that Rabbi Shimon still maintains his position in a case of libations that accompany the sacrifice but were not brought on the same day the sacrifice was offered. There is also

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37:03

Zevachim 83 - Shabbat December 6, 16 Kislev

Daf Yomi for Women - Hadran ·

2025/12/05

Study Guide Blood from a sin offering is disqualified if it is brought into the Sanctuary. But what about sin offering blood that was designated to be presented in the Sanctuary and was instead brought into the Kodesh HaKodashim - is it similarly disqualified? And if it is, what about blood that was supposed to go into the Kodesh HaKodashim but was taken out and then brought back in? Or taken out and brought to the altar and then back to the parochet? Rabbi Eliezer and Rabbi Shimon disagree

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48:42

Zevachim 82 - December 5, 15 Kislev

Daf Yomi for Women - Hadran ·

2025/12/05

Study Guide There are varying opinions on several issues relating to blood that is meant to be brought on the outer altar but becomes disqualified if it is brought into the Sanctuary. From what verse is this derived? Does it apply to all sacrifices, or only to sin offerings? And does it apply only if one actually sprinkled the blood there, and not merely by walking inside with the blood? If the blood of one sin offering is placed in two cups, and one is brought outside or one is brought into the

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46:04

Zevachim 81 - December 4, 14 Kislev

Daf Yomi for Women - Hadran ·

2025/12/04

The final difficulty from our Mishna against Rav Ashi's explanation of Rabbi Eliezer's opinion in the Mishna in Parah - that Rabbi Eliezer maintains we do not view any given drop of the mixture as containing elements of both (no bila) - cannot be resolved in the same way as the earlier difficulties. To address this challenge, Rava offers an alternative explanation for the Mishna and braita cited against Rav Ashi. He clarifies that these sources are not discussing a case of blood that became mixed

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47:46

Zevachim 80 - December 3, 13 Kislev

Daf Yomi for Women - Hadran ·

2025/12/03

Study Guide When different bloods are mixed together, how are they brought on the altar? If both sacrifices require the same number of placements, that number is performed, with the assumption that the blood placed on the altar represents a combination of both offerings. However, if the mixture includes blood from a sacrifice requiring one placement and another requiring four, Rabbi Eliezer and Rabbi Yehoshua disagree on the proper procedure. Why does the Mishna introduce the case of blood from

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43:01

Zevachim 79 - December 2, 12 Kislev

Daf Yomi for Women - Hadran ·

2025/12/02

A contradiction between the Mishna in Mikvaot 10:6, which seems to be Rabbi Yehuda's position anrules according to majority, and Rabbi Yehuda in the braita, who follows appearance, is resolved in two ways. Abaye suggests that in the braita, where the position is stricter, Rabbi Yehuda is quoting Rabban Gamliel, who was known for his stringency in cases of nullification, as he did not allow nullification at all in mixtures of the same type (min b'mino). Rava, however, explains that the more lenient

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42:23

Zevachim 78 - December 1, 11 Kislev

Daf Yomi for Women - Hadran ·

2025/12/01

The Mishna addresses the case of blood that becomes mixed with water or other substances: under what circumstances can it still be offered on the altar? If the mixture retains the appearance of blood, it may be brought. If it is mixed with a substance of the same color, such as wine or blood not designated for sacrifice, but had that substance been water the blood would still be recognizable, then the blood is likewise valid for the altar. Rabbi Yehuda, however, rules that blood is not nullified in

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47:17

Zevachim 77 - November 30, 10 Kislev

Daf Yomi for Women - Hadran ·

2025/11/30

The Gemara concludes its explanation of how, according to Rabbi Shimon, a safek leper may bring the oil for his purification process as either a possible leper's offering or a possible voluntary oil offering, by resolving the multiple complications inherent in this situation. Rav Rachuma said to Ravina that Rav Huna bar Tachlifa asked why Rabbi Shimon suggested that the safek leper bring an animal as either a guilt offering or a voluntary peace offering, when he could have instead proposed bringing

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22:49

Zevachim 76 - Shabbat November 29, 9 Kislev

Daf Yomi for Women - Hadran ·

2025/11/28

Four difficulties are raised against Rava's explanation of Rabbi Shimon—that he permits sanctified items to be potentially disqualified only after the fact, but not ab initio. Most of these challenges are resolved, though not all. In the fourth difficulty, the case of the leper's guilt offering is discussed. The Gemara then seeks to clarify how the log of oil is brought in the case of a leper when sacrifices have become intermingled.

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45:14

Zevachim 75 - November 29, 8 Kislev

Daf Yomi for Women - Hadran ·

2025/11/28

If sacrifices of the same type become intermingled, the Mishna rules that they are offered for "whichever owner they belong to." However, in cases where smicha is required, how can the sacrifice be brought, since one cannot perform smicha on another's offering? Rav Yosef explains that the Mishna must be referring to women, who are not obligated in smicha. Men's sacrifices, by contrast, would not be offered; instead, they would be left to graze until they developed a blemish and then sold, with new

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45:57

Zevachim 74 - November 27, 7 Kislev

Daf Yomi for Women - Hadran ·

2025/11/27

In a set of intermingled parts of sacrifices, including from a blemished animal, Rabbi Eliezer rules that if one was sacrificed, we can "assume" that the one sacrificed was the blemished one and all the others are permitted. The Gemara explains that Rabbi Eliezer follows a unique opinion, that of Chanan the Egyptian, who holds that animals, even after slaughter, are not considered "rejected," and if they are brought on the altar, they can be accepted. Similarly, Rav Nachman cites a ruling of Rav

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43:19

Zevachim 73 - November 26, 6 Kislev

Daf Yomi for Women - Hadran ·

2025/11/26

Two additional answers are offered to explain why, in the Mishna, the animal is not nullified among the others if one follows Rabbi Yochanan, who holds that only items sold exclusively by unit are not nullified in a mixture. The first answer is that the Mishna follows Rabbi Yehoshua according to Rabbi Yehuda in the case of a litra of dried figs, teaching that items sometimes sold individually are not nullified. The second answer is that live animals are considered significant and therefore cannot be

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33:34

Zevachim 72 - November 25, 5 Kislev

Daf Yomi for Women - Hadran ·

2025/11/25

Study Guide After comparing the Mishna in Zevachim with a parallel Mishna in Temurah, the Gemara explains that the Mishna in Zevachim was included to emphasize that even an item prohibited outside the Temple — since it is forbidden for benefit altogether — will not be nullified and must be left to die. This, however, raises a difficulty, as such a principle could seemingly be derived from a Mishna in Avodah Zarah. The resolution is that the Mishna in Avodah Zarah does not deal with items designated

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