Hadran (Talmud)

áká_ịkẹngạ|thumb|225x225px|''hadran'' dị ka ọ na-apụta na njedebe nke Tractate Berakhot nke Talmud Babilọn (n'etiti, na-amalite ahịrị nke abụọ mgbe nnukwu ahịrị nke mbipụta gasịrị).
***Hadran*** (Imperial Aramaic: הַדְרָן, lit. 'we returned') bụ ekpere dị mkpirikpi a na-ekpe mgbe a mụsịrị akwụkwọ nke Talmud ma ọ bụ Seder nke Mishnah. Ọ bụkwa aha okwu ndị ọkà mmụta e kwuru na siyum masechet, emume e ji eme emume nke ọmụmụ akwụkwọ Talmud.

## Okwu mmalite
*Hadran* bụ okwu Aramaic eji eme ihe na Talmud nke pụtara n'ụzọ nkịtị "anyị alọghachila." Ọ bụ okwu mbụ nke ekpere dị mkpirikpi nke na-apụta na njedebe nke akwụkwọ ọ bụla.

## Akụkọ ihe mere eme
Ụdị ekpere a pụtara n'ụfọdụ akwụkwọ ochie nke Talmud na nkọwa nke Chananel ben Chushiel. Nkọwa nke abụọ mbụ dị adị nke ekpere ahụ, nke gụnyere ndepụta nke Bar Pappas, pụtara na teshuva nke Hayy Gaon (d. 1038; ndepụta Groner #1092):They asked Rav Hayy . . . "Are the 'ten sons of Rav Pappa', which the scholars list whenever they finish a chapter, sons of Rav Pappa, or of another man, or multiple men . . ." And he answered, "They are not all the sons of the great Rav Pappa who was the pupil of Rava, for the son of that Rav Pappa was called 'Abba Mar' (Ketubot 85), and we see that they are the sons of multiple men . . . and they lived at the time of Rav, because some of them repeat the sayings of Hisda . . . there were certainly ten of them, and the scholars know a mnemonic which they say will dispel forgetfulness, such that whenever the scholars finish a chapter, and begin it anew, as is customary, they say, 'Master returned to her, we have returned to you, *hanana rama leih nahama le-ahvei aba de-vavei de-apeik le-rikhshei sarhabei ada le-vei daru*'.[a] The Rabbis said this in order to remember of the sons of Rav Pappa. 'Master returned to her, we have returned to you, we think of you, you won't forget us and we won't forget you, not in this world or the world to come', three times, 'Let it please the LORD God that the Torah be with us in this world and not forgotten in the world to come'".Abraham Zacuto (onye nwụrụ n'afọ 1515) kọrọ otu ihe ahụ, sị, "Ụfọdụ na-ekwu na ụmụ Rav Pappa biri ndụ n'oge Rav ... anụrụ m n'ọnụ nna m na ọ nụrụ n'ọnụ ndị Sage ochie na-echefu echefu na ha gụrụ [ndepụta aha iri] ugboro asaa dị ka anwansi.".

## Ihe odide
Ekpere ahụ na-agụ, sị:

Geonic teshuva e depụtara n'elu na-egosi na *hadran* sitere na mgbọrọgwụ Aramaic h-d-r, nke yiri mgbọrọgwụ Hibru h-z-r ('nlaghachi' ma ọ bụ 'nnyocha').  N'oge a, mgbe ọ bụghịzi omenala ikwughachi ederede a rụzuru ozugbo, a na-agụ otu ederede ahụ n'echiche ihe atụ nke "Anyị ga-alaghachikwute gị . . . " Dị ka Rabbi Chaim ben Betzalel, onye dere *Sefer HaChaim*, si kwuo, okwu hadran yiri mgbọrọgwụ Hibru *h-d-r* ('ebube'), ya mere na-ekwu maka Talmud dị ka 'ebube anyị'. N'okwu ya: "Ebe ọ bụ na Talmud dị ebube naanị mgbe ndị Juu na-amụ ya, Israel n'onwe ya na-adịkwa iche kpọmkwem site na ịgbaso Oral Torah, nke na-ekewapụ ya na mba, ya mere anyị na-ekwupụta na mmezu nke akwụkwọ na 'ebube anyị dị n'elu gị, ebube gị dịkwa n'elu anyị'". Ndị ọzọ na-ekiri ihe na-emenụ na-ekwu na ihe ọzọ a pụtara.

## Egwú
A na-ekwu na *hadran* na-ada ụda na *Siyum* na-eme emume mmecha nke ọmụmụ nke akwụkwọ Talmudic. Onye mụrụ akwụkwọ ahụ hapụrụ obere akụkụ na njedebe nke ederede iji mụta na *Siyum*. Mgbe ọ mụsịrị akụkụ a n'olu dara ụda, onye ahụ na-agụghachi *hadran* ugboro atọ.<`Ọ bụrụ na otu ìgwè ụmụ akwụkwọ na-emecha akwụkwọ, onye isi ha ma ọ bụ onye nkuzi ha na-amụta akụkụ ikpeazụ nke akwụkwọ ahụ n'olu dara ụda ma ha niile na-agụ hadran ọnụ ugboro atọ.

The wording of the *hadran* is an expression of love and friendship, as if the tractate has become the learner's friend since he has studied it, and he longs to be reunited with it. According to *Yoma Tova LeRabbanan*, the repetition of the *hadran* three times is a *segulah* (propitious remedy) for remembering what one has learned.

Onye na-amụta ihe ma ọ bụ ndị na-amụrụ ihe na-ekwughachi akụkụ dị mkpirikpi na-akọwa Rav Papa Rav ụmụ ya nwoke iri, nke a na-ewerekwa dị ka ihe nchebe megide ichefu mmụta mmadụ.
## Okwu
It is customary for a scholar to deliver a Talmudic discourse at a *siyum* being made on the completion of a tractate. This discourse is also called a *hadran*. The speaker may be the one completing the tractate or another honored guest. This discourse connects the end of the tractate with its beginning, or with the beginning of the next tractate in sequence, using *pilpul* (incisive analysis) to connect the ideas in the two places.

A special literature of *hadran* *pilpul* began appearing at the beginning of the 18th century. Since then, numerous collections of *hadran* discourses have been published. Many leading rabbis who opposed *pilpul* criticized its use in the *hadran*.

Na 5th Siyum HaShas nke Daf Yomi na Tel Aviv na 1960, Rabbi Yosef Shlomo Kahaneman, Ponovezher Rav, nyere *hadran* ruo ihe fọrọ nke nta ka ọ bụrụ awa abụọ. Mgbe ọ dị afọ iri na asaa, Rabbi Yitzchak Yaacov Reines nyere hadran nke were ụbọchị atọ na Siyum HaShas nke Chevras Shas (Shas Society) nke obodo ya mere ememe. 

## Edemsibia
.

## Njikọ mpụga

* Peeji ikpeazụ nke Tractate Berakhot na ''hadran'' e bipụtara n'usoro
* "Nkecha nke Talmud Babilọn, Daf Yomi"
Otú:Pages with unreviewed translations