Today's Mishnah Yomi
Oholos 10:7 - 11:1
The Mishnah Yomi for Sunday, October 18, 2026 is Oholos 10:7 - 11:1
Mishnah 1
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Mishnayos Oholos Perek 10 Mishnah 7
אהלות פרק י׳ משנה ז׳
Bartenura
היתה נתונה. אקדירה קאי:
בצד האסקופה. שהיתה מונחת על האסקופה מבחוץ ומשוכה לפנים כל כך שאם תעלה יש ממנה טפח תחת המשקוף. וכגון שהקדירה רחבה מלמטה הרבה וצרה מלמעלה כלפי פיה, דכי קיימא טפח תחת המשקוף עדיין כל פיה לחוץ:
טומאה תחתיה. ברצוצה איירי:
בוקעת ועולה. והבית טהור. וכגון שהטומאה מן המשקוף ולחוץ, דאי בטפח המשוך לפנים היה הבית טמא:
תחתיה והבית טמא. כיון דאיכא טפח ממנה לפנים שמביא את הטומאה לבית:
תוכה וגבה טהור. דנצולת עם דופן הבית:
הכל טמא. דנטמאה הקדירה ואינה חוצצת, ורואין את הטומאה כאילו היא תחתיה והבית טמא:
או מודבקת. שאין הקדירה תחת המשקוף כלל אלא למעלה דבוקה בצד המשקוף, ואין רוחב דביקתה טפח:
אין טמא אלא תחתיה. כיון דליכא טפח תחת המשקוף אין מביא טומאה לבית, והבית ותוכה וגבה הכל טהור:
Mishnah 2
Mishnayos Oholos Perek 11 Mishnah 1
אהלות פרק י"א משנה א׳
Bartenura
הבית שנסדק – the roof of the house that was divided on the face of all of it to two parts.
טומאה בחוץ – to the outer side where the opening is.
כלים שבפנים טהורים – for it is not the manner of defilement to enter but only to leave.
ובית הלל אומרים כל שהוא – In the Tosefta (see Tractate Ohalot, Chapter 12, Halakha 1) that “any amount” which is the opinion of the School of Hillel is like the [breadth of the] plumb-line. And the Halakha is according to the School of Hillel.
הבית שנסדק. גג הבית שנחלק על פני כולו לשני חלקים:
טומאה בחוץ. לצד החיצון שבו הפתח:
כלים שבפנים טהורים. שאין דרך טומאה ליכנס אלא לצאת:
ובית הלל אומרים כל שהוא. בתוספתא מפרש כל שהוא דבית הלל ובלבד שיהא כחוט המשקולת. והלכה כבית הלל:
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.
היתה נתונה – it refers to the pot.
בצד אסקופה (at the side of the lintel/threshold, lower door-sill) – that it was placed on the threshold from the outside and stretched inwards so much that if you would ascend there is from it a handbreadth underneath the lintel. And as for example, that the pot was very wide from the bottom and narrow from the top towards its mouth, for when there exists a handbreadth underneath the lintel, still all of its mouth is outside.
טומאה תחתיה – it speaks of pressed ritual impurity (i.e., when there is less than a handbreadth between the corpse and the roof or covering, and the ritual impurity passes through the roof and rises upward indefinitely).
בוקעת ועולה – but the house is pure. And for example, that the defilement is from the lintel and outward. For if it was stretched a handbreadth inside, the house is impure.
תחתיה והבית טמא – since that there is a handbreadth from it inside that brings the defilement into the house.
תוכה וגבה טהור – that it (i.e., the inside and on top of it) is protected with the wall of the house.
הכל טמא – that the pot was defiled and it doesn’t interpose. But we view the defilement as if it is beneath it and that the house is impure.
מודבקת – that the pot is not underneath the lintel at all, but rather above it joined at the side of the lintel, and the width of its joining is not a handbreadth.
אין טמא אלא תחתיה – since there isn’t a handbreadth underneath the lentil, it doesn’t bring defilement to the house, and the house, and what is within it and what is above it, all are ritually pure.