Today's Mishnah Yomi
Sanhedrin 11:2 - 11:3
The Mishnah Yomi for Tuesday, January 21, 2025 is Sanhedrin 11:2 - 11:3
Mishnah 1
Change text layout:
Mishnayos Sanhedrin Perek 11 Mishnah 2
סנהדרין פרק י"א משנה ב׳
Bartenura
שלשה בתי דינין היו שם. בירושלים דמשתעי בה קרא וקמת ועלית:
אחד יושב על פתח הר הבית. הוא שער מזרחי שלפנים מן החיל, לפני עזרת נשים:
ואחד יושב. למעלה הימנו, כשעברו עזרת נשים ובאים לפתח עזרת ישראל:
ואחד יושב בלשכת הגזית. שהיא בנויה בתוך העזרה חציה בקודש וחציה בחול:
באים לזה שעל פתח הר הבית. זקן זה שהורה בעירו ונחלקו ב״ד שבעירו עליו והזקיקן הכתוב לעלות לירושלים, באים הוא וב״ד שבעירו לזה ב״ד שעל פתח הר הבית, שהרי בו פוגעים תחלה:
תלמיד שהורה לעשות. תלמיד שלא הגיע להוראה ונחלק על ב״ד שבעירו ובאו לב״ד הגדול ושאלו וחזר לעירו והורה כבתחלה, פטור, שאין להם לסמוך על הוראתו, והתורה לא חייבה אלא מופלא ומומחה לב״ד, כדילפינן מכי יפלא ממך, במופלא שבב״ד הכתוב מדבר:
נמצא חומרו קולו. חומר העבירה שעבר והורה אע״פ שלא הגיע להוראה מוסף על ההמראה שהמרה על פי בית דין, היא נעשית לו קולא לפוטרו מן המיתה, שאם היה זקן שהגיע להוראה והמרה על פי בית דין היה חייב מיתה:
Mishnah 2
Mishnayos Sanhedrin Perek 11 Mishnah 3
סנהדרין פרק י"א משנה ג׳
Bartenura
האומר אין תפילין, וכו' פ טור – this is not instruction, for [it is a case of] “go, call the school of the Rabbi.”
חמש טוטפות – there is instruction. For event though this matter [only comes] to add to the words of the Scribes, he is liable, for in the Midrash of the scribes, it is written,[ "לטטפת" /L’Totafat – as a frontlet (see Exodus 13:16); "לטטפת"/L’Totafat – as a frontlet] (see Deuteronomy 6:8) (the first two are written as singular words; the last one is a plural construction); "לטוטפת" /L’Totafot – as frontlets (see Deuteronomy 11:18), here we have four portions.
האומר אין תפילין, וכו׳ פטור: שאין זו הוראה. דזיל קרי בי רב הוא:
חמש טוטפות. יש הוראה. ואע״פ שאין דבר זה אלא להוסיף על דברי סופרים, חייב, שבמדרש סופרים, [לטטפת לטטפת] לטוטפת כתיב, הרי כאן ארבע פרשיות:
Mishnah Yomi FAQ
What is Mishnah Yomi?
Mishnah Yomi is a daily study program where participants study two mishnayot (individual teachings from the Mishnah) every day. By following this program, one can complete the entire Mishnah in about six years.
What is the Mishnah?
The Mishnah is the first major written collection of Jewish oral traditions, forming the basis of the Talmud. It dates back to around 200 CE and consists of teachings and discussions of Jewish law by various rabbis.
Who started the Mishnah Yomi program?
In 1934, the Kozoglover Gaon, Rav Aryeh Tzvi Frommer, who took over from Rav Meir Shapiro (the founder of Daf Yomi) as the head of Yeshivas Chachmei Lublin, initiated the Mishnah Yomi cycle, focusing on Seder Zeraim and Seder Taharos. After World War II, in 1947, Rav Yonah Sztencl, a disciple of Rav Frommer, expanded the program, advocating for a comprehensive study of Shishah Sidrei Mishnah. The idea of studying two Mishnayos daily gained the support of figures like Rav Isser Zalman Meltzer, the Tchebiner Rov, and the Gerer Rebbe, marking the formal inception of Mishnah Yomi.
How long does it take to complete the Mishnah with Mishnah Yomi?
Following the Mishnah Yomi program, one can complete the Mishnah in approximately six years.
Can anyone join Mishnah Yomi?
Yes, anyone interested in studying the Mishnah can start the Mishnah Yomi cycle. There’s no need for prior knowledge; beginners are welcome.
Do I need to know Hebrew to study Mishnah Yomi?
While the Mishnah is originally in Hebrew, there are numerous translations and commentaries available in various languages, making it accessible to anyone interested in studying.
Is there a specific time of day to study Mishnah Yomi?
There’s no designated time. Participants can choose a time that best fits their schedule.
Can I study Mishnah Yomi with a group?
Yes, many communities and synagogues organize group study sessions for Mishnah Yomi. Studying in a group can enhance understanding and foster camaraderie.
What if I miss a day?
If you miss a day, you can catch up by studying the missed mishnayot alongside the current day’s study or by dedicating some extra time until you’re back on track.
שלשה בתי דינין היו שם – In Jerusalem that Scripture is talking about (Deuteronomy 17:8): “you shall promptly repair [to the place that the LORD your God will have chosen…]”.
אחד יושב על פתח הר הבית – it is the eastern gate that is inside from the חיל /the place within the fortification of the Temple, in front of the women’s court.
ואחד יושב – above him, when they have passed the women’s court and come to the door of the Israelite court.
ואחד בלשכת הגזית – which is built in the midst of the court, half of it in sanctified [area] and half of it in non-sacred [area].
באים לזה שעל פתח הר הבית – this elder who taught in his city, and the Jewish court that was in his city disputed with him and the Written [Torah] requires him to go up to Jerusalem. They come – he and the Jewish court that is in his city to this Jewish court at the entrance of the Temple Mount, for they first make contact with him.
תלמיד שהורה לעשות – a student who had not arrived at being an authorized teacher, and disputed with the Jewish court that was in his city and they came to the Great Jewish court and asked and he returned to his city and he taught as at first, he is exempt, as they don’t have to rely upon his teaching, and the Torah did not make liable other than someone who is distinguished and expert to the Jewish court, as we derive it (Deuteronomy 17:8): “If a case is too baffling for you…” with the distinguished one of the Jewish court, Scripture speaks.
נמצא חומרו קולו – the stringency of the transgression that he committed and he taught, even though he had not yet arrived at being an authorized teacher, is added to the contempt of court (i.e., rebelliousness) that he disregarded the authority of the Supreme Court, and it became for him a leniency to exempt him from death, for if he had been an elder who had arrived at being an authorized teacher, and disregarded the authority of the Supreme Court, he would be liable to death.