Daf Yomi for Women - Hadran

Study Guide Did the lechem hapanim become disqualified in the desert whenever the Tabernacle was dismantled for travel? Furthermore, does this status depend on whether the bread remained on the Table (Shulchan) or had already been removed? There is a debate between Rabbi Yochanan and Rabbi Yehoshua ben Levi, which the Gemara interprets in three ways. In the final explanation, Ravin explains that there is actually no disagreement; rather, each Sage was referring to a different scenario - one discussed bread still on the Table, while the other addressed bread that had been removed. The Mishna presents a three-way Tannaitic debate regarding the preparation of the loaves: Can the kneading, shaping, and baking be performed outside the Temple courtyard, or must they occur within? Additionally, could these tasks be performed on Shabbat? This debate centers on the moment the loaves become sanctified. The three positions - held by the Tana Kamma, Rabbi Yehuda, and Rabbi Shimon - differ on the catalyst for sanctification: When the flour is first placed into a sacred vessel. When the bread is baked in the oven. When the loaves are formally arranged on the Table. A challenge is raised against the Tanna Kamma's position that remains unresolved. Rabbi Abbahu attempts to derive the basis of the dispute between Rabbi Yehuda and Rabbi Shimon from a verse, but this derivation is ultimately rejected. Instead, the Gemara explains that their positions are rooted in the specific traditions they each received.

Pictures The Mishna compares the details regarding the laws of semicha (leaning) and tenufa (waving). Semicha has a stringency in that all owners of the sacrifice are obligated to perform it, while the same does not hold true for tenufa. However, waving applies to both individual and communal sacrifices, to animals that are both alive and slaughtered, and to both animals and non-living items, such as breads. These do not apply to semicha, which is only performed on live animals and primarily for individual sacrifices. The Gemara brings a scriptural source for the ruling that semicha is obligatory for all owners of the sacrifice, while only one person performs tenufa on behalf of the others. A difficulty is raised against the fact that semicha is limited only to live animals based on a Mishna in Tamid 33b, which describes a process of semicha performed by a Kohen Gadol on a slaughtered animal. However, Abaye explains that this specific semicha is performed merely out of respect for the Kohen Gadol and is not a formal requirement of the sacrificial service. The loaves of the lechem hapanim (showbread) and the loaves of the shtei halechem (two loaves) were kneaded separately. The shtei halechem were baked separately, while the lechem hapanim - twelve in total - were baked two at a time. The Gemara brings the scriptural source for these details. What shape were the lechem hapanim? Rabbi Chanina and Rabbi Yochanan each describe a different shape: either like an "open box" or like a "rocking boat." The Gemara analyzes these different opinions based on other known details regarding the various components of the table (shulchan) upon which the bread sat.

Study Guide There is a Tannaitic debate regarding whether an heir performs semicha (the laying of hands) on an inherited sacrifice and whether they are subject to the laws of temura (substitution) for such an animal. The Gemara provides scriptural sources for each of these positions. The Mishna specifies who is exempt from the requirement of semicha and the Gemara brings the reason/derivation for each exemption. Although semicha is a significant element of the sacrificial service, it is not indispensable; atonement is achieved even if the ritual is omitted. The Mishna details the location and manner in which semicha must be performed, and the Gemara cites the biblical sources for those details.

There is a tradition that there are two communal offerings that require semicha. Rabbi Yehuda and Rabbi Shimon disagree about which two they are. They both agree that the communal bull offering (brought for an unintentional sin of the congregation) requires semicha by the elders, but they disagree about the identity of the second one. Rabbi Yehuda holds that it is the scapegoat on Yom Kippur, noting that according to the verse in the Torah, the Kohen Gadol performs semicha on it. Rabbi Shimon disagrees because he holds that semicha must be performed by the owner, and he argues the Kohen Gadol is not the owner of that sacrifice; the scapegoat atones only for the sins of the Israelites, while the kohanim receive their atonement from the confession of the Kohen Gadol on his own bull offering. Rabbi Yehuda disagrees with Rabbi Shimon's position, holding instead that the scapegoat atones for the sins of the kohanim as well, which makes the Kohen Gadol an owner of that sacrifice. Rabbi Shimon includes the communal goat offering for idolatry as the second sacrifice requiring semicha, deriving this from the word "goat" written in the context of the semicha of the nasi's (leader's) sin offering (Vayikra 4:24); the extra word implies that another goat - the communal one - is included in the requirement. Rabbi Yehuda, however, uses the verse in Vayikra 4:15, which specifies "the bull," to exclude the goat and limit the requirement to the bull alone. The Gemara questions why each sage needs a specific verse to prove his opinion when they could have simply relied on the established tradition that only two communal offerings require semicha. All individual offerings require semicha, with the exception of the firstborn animal, animal tithes, and the Pesach offering. The exclusion of these three is derived from the verse regarding peace offerings, "his offering," which implies an offering that is designated as "his" by choice.

Study Guide

Study Guide

Study Guide

Study Guide

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