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Chullin 132

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Rabbanit Michelle Farber

09.09.2026 | כ״ז באלול תשפ״ו
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Chullin 136
September 09, 2026 | כ״ז באלול תשפ״ו
Chullin 135
September 09, 2026 | כ״ז באלול תשפ״ו
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Chullin Daf 125-131-Daf Yomi: One Week at a Time
September 09, 2026 | כ״ז באלול תשפ״ו
Chullin 132

The eligibility of a Kohen’s daughter (kohenet) to receive priestly gifts (matanot) is disputed between Rava (forbidding) and Ulla (permitting), reflecting a broader Tannaitic disagreement between the academy of Rabbi Yishmael (excluding a kohenet) and the academy of Rabbi Eliezer ben Yaakov (including her). Following common practice where several amoraim received and ate matanot on account of their wives, Marimar codifies four definitive rulings: the halakha follows Rav regarding the unenforceability of Levite obligations, Rav Chisda regarding exemption from restitution for destroyed gifts, Ulla permitting gifts to a kohenet, and Rav Adda bar Ahava regarding pidyon haben exemptions for a Levite woman’s son.

Regarding crossbred animals (kil’ayim) and a koy, the Sages obligate matanot while Rabbi Eliezer exempts them. Addressing the underlying doubt over paternal seed (zera ha’av), the Gemara questions why the Sages require full gifts rather than half-gifts, ultimately explaining that the obligation of the rabbis is only for half. However an alternative explanation is brought concluding that explicit scriptural inclusions (“im shor”, “im seh”) mandate full obligation. This discussion also establishes Rava’s rule that legal recourse for unseparated gifts lies directly against the butcher (hadin im hatabach).

The Mishna notes that a blemished firstborn (bechor) mixed among non-sacred animals or slaughtering for a non-Jew or kohen creates exemptions from matanot. However, a kohen slaughtering for someone else is obligated in matanot. A kohen who sets up a slaughterhouse is exempt from giving gifts for two to three weeks, but becomes obligated once his business is more established. To ensure compliance, courts may penalize non-compliant butchers by excommunication. Matanot must be eaten roasted with mustard as they should be eaten like royalty, and may be given to any kohen who acknowledges the validity of the Temple service (modeh ba’avoda).

September 09, 2026 | כ״ז באלול תשפ״ו
tzvi lachish
Run Like a Gazelle
September 08, 2026 | כ״ו באלול תשפ״ו
Chullin 131

Rav Chisda rules that anyone who destroys or eats priestly gifts (zero’a, lechayayim, keva) prior to distribution is exempt from financial restitution, whether derived from the word “zeh” in the verse or because these gifts constitute property with no specific claimant (mamon she-ein lo tove’in). The Gemara raises seven challenges from various Tannaitic sources (including rulings on other priestly gifts and poor-person’s gifts)—some directed against Rav Chisda’s overall exemption from restitution, and others against the explanation that it constitutes property with no specific claimant. The Gemara resolves all of these challenges, upholding Rav Chisda’s position.

The Gemara then turns to evaluate whether Levites are obligated to give priestly gifts when slaughtering their own non-sacred animals. Rav remains in doubt as to whether Levites are legally included in the biblical description of “from the nation” (me’et ha-am) or whether their tribe’s distinct status exempts them from giving matanot; consequently, while Levites are technically obligated to give them, this obligation cannot be legally enforced against them. The Gemara presents three challenges against Rav’s uncertainty from explicit braitot, but answers all of them, leaving Rav’s underlying doubt intact.

Mareimar rules halakhically in accordance with both Rav Chisda and Rav’s doubt.

Finally, Ulla permitted giving priestly gifts to a kohen’s daughter, even if she is married to an Israelite. Rava challenges Ulla’s ruling from the laws regarding the meal-offering (minchah) of a kohen’s daughter, which differs from that of a male kohen in that it is not completely burned on the altar, demonstrating that her status as a priestess is not entirely identical.

September 08, 2026 | כ״ו באלול תשפ״ו

Daf Yomi

Chullin 136
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Rabbanit Michelle Farber
September 09, 2026 | כ״ז באלול תשפ״ו
Chullin 135
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Rabbanit Michelle Farber
September 09, 2026 | כ״ז באלול תשפ״ו
Chullin 132
The eligibility of a Kohen’s daughter (kohenet) to receive priestly gifts (matanot) is disputed between Rava (forbidding) and Ulla…
photo
Rabbanit Michelle Farber
September 09, 2026 | כ״ז באלול תשפ״ו
Chullin 131
Rav Chisda rules that anyone who destroys or eats priestly gifts (zero’a, lechayayim, keva) prior to distribution is exempt from financial…
photo
Rabbanit Michelle Farber
September 08, 2026 | כ״ו באלול תשפ״ו
Chullin 130
The Mishna rules that the priestly gifts of the foreleg, cheeks, and abomasum (zeroa, lechayayim, v’keiva) apply both in the Land of Israel…
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Rabbanit Michelle Farber
September 07, 2026 | כ״ה באלול תשפ״ו
Chullin 129
A braita rules that if one cuts an olive-bulk of flesh from a limb attached to a living animal, designating it for food only after cutting…
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Rabbanit Michelle Farber
September 06, 2026 | כ״ד באלול תשפ״ו

Beyond the Daf

Chullin Daf 125-131-Daf Yomi: One Week at a Time
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Hullin 128: The Value of No Conclusion: Teiku (Again)
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Din & Daf

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A Daf of Their Own

Thought-provoking Talmudic discussions in a friendly, accessible style with Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval

Flashback

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Gefet

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Daf Yomi: One Week at a Time

Chullin Daf 125-131-Daf Yomi: One Week at a Time
September 09, 2026 | כ״ז באלול תשפ״ו
Chullin Daf 118-124-Daf Yomi: One Week at a Time
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Chullin Daf 98-104-Daf Yomi: One Week at a Time
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Talking Talmud

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Hullin 130: Priestly Gifts
September 07, 2026 | כ״ה באלול תשפ״ו
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Hullin 129: Food That Isn’t Food
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Hullin 128: The Value of No Conclusion: Teiku (Again)
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Hullin 127: Count Your Teeth!
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Hullin 125: Do Bones Impart Impurity? Do Tents?
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Hullin 124: Tannaitic Debates: Measurements of Meat
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The opening masechet of the Bavli, Berakhot discusses laws of Shema, prayer, and an array of different blessings. This fairly accessible masechet contains key stories about Chazal’s approach to prayer as well as familiar content about the tefila and berakhot that frame our day to day.
63 Dapim
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Focuses on the laws of Purim, Torah reading, and synagogue etiquette, as well as analyzing the story of Esther in the Megillah. The masechet discusses the laws and customs associated with Purim and the public reading of the Megillah, including the procedures for Torah reading and conduct within the synagogue.
31 Dapim
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Chagigah examines the principles and rituals of the Regalim, pilgrimage festivals, highlighting the obligations of bringing offerings to the Temple and the communal spirit of celebration. It blends practical laws with spiritual insights, exploring how moments of joy and revelation serve as opportunities for deeper connection and understanding.
26 Dapim
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A masechet filled with stories about prayer and miracles at our moments of deepest desperation. Taanit addresses the practices and laws relating to communal fasts, especially in response to drought and communal calamity. The masechet outlines the procedures for proclaiming fasts, the role of public prayer and repentance, and the community’s collective responsibility in times of crisis, highlighting the enduring importance of faith and unity when facing adversity.
30 Dapim
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I started learning the daf during Covid. I’d always wanted to learn Talmud but that wasn’t an option for girls in the small town I grew up in and I struggled to help my younger kids with Hebrew homework let alone read a Hebrew text. I decided to start small by listening to the daf podcast on the way to work each morning. Then I joined the Long Island WhatsApp group. Now I go to the siyyums.


Shoshana Bazini

Long Island, United States

When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.


Hannah Lee

Pennsylvania, 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.


Carolyn Hochstadter and Margo Kossoff Shizgal

Merion Station,  USA

Beit Shemesh, 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

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 daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!


Mona Fishbane

Teaneck NJ, United States

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