Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurThe sugya deals with situations in which some result is the effect of two causes, one of which is permitted and one prohibited… how are we to view such a case? Does it matter what caused the reality before me, and if so, under what circumstances can I ignore the contribution of the issur?Gefet Ep 189Avodah zarah 39Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurOur sugya teaches that the prohibition of avodah zarah includes a prohibition to replicate a human form. We’ll attempt to understand what’s behind this prohibition, as well as to understand its ramifications: is portraiture allowed? What about photography? Might there be a halakhic problem with buying humanlike dolls for my children?Gefet Ep 188Avodah zarah 43Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainWhat is the logic behind the prohibition of gentiles touching Jewish wine? How does the logic how we understand this law and to whom it applies? Avodah Zarah 56Dr. Elana Stein Hain – [email protected] more Din and Daf: https://hadran.org.il/channel/din-daf/

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainIn grappling with the persistence of pagan worship and its idols, the rabbis offer the concept: עולם כמנהגו נוהג. This concept is used to explain not only the persistence of idolatry, but why God does not intervene to stop natural consequences of bad deeds, such as adultery or theft. What does this concept truly mean, and how does it relate to the concept of השגחה אלוקית, Divine Providence?Avodah Zarah 54bDr. Elana Stein Hain – [email protected] more Din and Daf: https://hadran.org.il/channel/din-daf/

Gefet- Gemara, Perushim, and Tosafot, an in-depth Iyun gemara shiurThe sugya deals with the challenging topic of Etnan Zonah (the payment to a prostitute). Rashi and Tosafot interpret the sugya against the backdrop of a well-known and important dispute between Rabbi Yochanan and Reish Lakish regarding acquisition (kinyan). From their words, it appears that Rabbi Yochanan and Reish Lakish disagree on how acquisition works according to the Torah, and it is clear to both of them that acquisition by a Jew is different from that of the nations of the world.Why should there be a difference between the modes of acquisition for Jews versus other nations?We will study this dispute together and examine a fascinating proposal on this matter by Rabbi Samson Raphael HirschGefet Ep 187 Avodah zarah 63Gefet with Rabbanit Yael Shimoni and Shalhevet Schwartz is in collaboration with Yeshivat Drisha. Learn more on ⁠⁠hadran.org.il

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein Hain

week 2

Why do we check our vegetables for bugs if most of those vegetables will not have bugs? Don’t we follow the majority, and the majority of a given vegetable species does not have bugs? Avodah Zarah 34b, 40b

Dr. Elana Stein Hain – [email protected]

For more Din and Daf: https://hadran.org.il/channel/din-daf/

A lulav Used for Idol Worship

Is every lulav valid for Sukkot? what happens if was used for idol worship?

All this and more in another episode of A Daf of Their Own – thought-provoking Talmudic discussions in a friendly, accessible style.

#DafYomi #AvodaZarah #ADafOfTheirOwn

Learn more on Hadran.org.il

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein Hain

In cases of uncertainty, Jewish law generally follows the majority. This is the case where there is a concrete majority before us (רובא דאיתא קמן), such as a majority of judges who rule one. It is also the case where a statistical majority (רובא דליתא קמן) creates a legal presumption, such as the legal assumption that a married pregnant woman has conceived via her husband rather than someone else. In such cases, the law asserts that רוב בעילות אחר הבעל - the statistical majority of sexual unions of a married woman is with her husband. This is a reasonable way of resolving uncertainty. However, Avodah Zarah 34b and 40b introduce the surprising approach of Rabbi Meir who is not content to follow the majority when it comes to statistical realities. He believes that halakha should account for statistical minorities as well. For instance, even if most people one do/become/experience X, some people do/become/experience Y. And that minority experience should impact our halakhic decisionmaking!

What is the logic behind this approach? Is he simply being strict? Is there something else behind this? Moreover, what are the parameters of an approach like this? How minor is too minor?

Avodah Zarah 34b, 40b

Dr. Elana Stein Hain – [email protected]

For more Din and Daf: https://hadran.org.il/channel/din-daf/

Designing for Divinity: The Inner Workings of the Beit Hamikdash

A special episode for the Nine Days. What’s the connection between interior design and the Temple?

All this and more in another episode of A Daf of Their Own – thought-provoking Talmudic discussions in a friendly, accessible style.

#DafYomi #AvodaZarah #ADafOfTheirOwn

Learn more on Hadran.org.il

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein Hain

Bediavad (after the fact), if 2 disparate types of edible ingredients that shouldn’t mix somehow become combined (e.g, milk and meat, or something kosher and non-kosher), one can still eat it under certain circumstances so long as the ratio of permissible to prohibited ingredient is 60:1. The mishnah on Avodah Zarah 29b indicates that this is not the case, however, when it comes to an ingredient that gives a product its form, called a davar ha-ma’amid. While the example in the Gemara is non-kosher rennet that curdles milk into cheese, we might also think about gelatin as a good example of a דבר המעמיד today. Any amount of such a non-kosher ingredient renders the whole combination even if the ingredients ratio of at least 60:1. What is the logic behind this? And is it always the case?

Avodah Zarah 29b, 35a

Dr. Elana Stein Hain – [email protected]

For more Din and Daf: https://hadran.org.il/channel/din-daf/