If one cannot partake in the siyum in person, some permit him to
listen to the siyum via telephone. This should only be relied upon in
extraordinary situations. (Horav Shlomo Zalman Aurbach zt"l quoted in
Yoma Tova L'rabanan page 70 footnote 16, see Modanei Shlomo (Moadim)
Choosing a quick and easy mesechta of mishnayos is a highly subjective activity.
The first consideration, obviously, is length. However, there are plenty of relatively short mesechtos, so this is not a major problem.
The biggest issue, especially for someone with a limited background, is to avoid having too many new concepts at once, especially big ...
Rabbi B'tzal'el Stern (B'tzel Hachochma volume 4 number 100) was asked whether a minor's siyum exempts an adult from taanis b'choros.
He cites the Rambam (Hilchos Korban Pesach 5:7) as saying that someone who became an adult between Pesach and Pesach sheni need not offer the korban pesach sheni. The explanation of this Rambam is that, because the Torah says ...
Rabbi Yechezkel Moskowitz answers that one may make a full "Siyum" on all "Masechtos Ketanos", except for Maseches Derech Eretz (he quotes the Sefer Yoma Tava, Sha'ar 1, Page 23).
For the exception of Maseches Derech Eretz, he notes the Maharsham to OC 551:10 (image below), which states clearly in the name of the Peri Megadim (Mishbetzos Zahav) and Bach ...
I'm not a Rav so please confirm the following with your local orthodox rabbi.
The following is from Kof-K.
Horav Chaim Pinchus Sheinberg Shlita
is of the opinion that a person who went through the mesechta with an English
translation may make a siyum. However, the person who is using the English has to be
actually working on understanding the Gemorah and ...
It is brought in the introduction to the Sefer Peat HaSulchan. It says there that he learned and understood clearly all that there is to learn (until the Achronim on the Shulchan Aruch) including the Kisvei Arizal, and understood everything besides 2 Sugeot in the Zohar.
In the Artscroll Iyov - from Rabbi Shimon Schwab Zatzal it mentions that there is there is no need for a Hadran on Torah Sh'Biksav. The whole intention of saying Hadran is to highlight the perpetual need for Chazorah of the Torah Sh'Baal Peh, which was not intended to
be written, it was supposed to be memorized.
The Midrash in Koheles Rabbah (1:1) makes the following statement, regarding the morning after King Solomon had his famous dream in which G-d promised him wisdom like nobody had ever had.
אָמַר רַבִּי יִצְחָק חֲלוֹם עוֹמֵד עַל כַּנּוֹ, צִפּוֹר מְצוֹיֵץ וְיוֹדֵעַ עַל מָה מְצוֹיֵץ, חֲמוֹר נוֹהֵק וְיוֹדֵעַ עַל מָה נוֹהֵק, מִיָּד (מלכים א ג, טו): וַיָּבוֹא ...
In B'Tzel Ha'Chochmo (2/28) Rav Stern writes [and brings a proof] that one can make a siyum for a mesechta they completed, regardless of the the order it was learnt in. [However, he suggests leaving over the end to make the siyum.] Rav Chaim Kinyevsky quoted in יומא טבא לרבנן (pg. קז) says that people are lenient with this. The Minchas Yitzchok (2/93/5) ...
From this site:
"This celebration is commonly referred to as the "Siyum HaShas," but technically speaking, this term is inaccurate. The word "Shas" is an acronym for the words, "Shisha Sedarim," referring to the six sections of the Mishna. The Daf Yomi program completes the entire Talmud Bavli, but the Talmud Bavli does not cover all six sections of the ...
At several siyums for my Daf Yomi group, I heard Rabbi Gedaliah Anemer tell a story involving Rav Moshe Feinstein, which he used to address the subject question.
Rabbi Anemer related that one of the Rav's students came from a non-yeshivish background. One day his father asked him to explain to him what it was they were learning in yeshiva. So, the son ...
Rav Moshe writes in his Igros Moshe OH 1:157 that if someone did learn and feels accomplished then that calls for celebration but he also mentions that it took some time and it seems from the tshuva that the mikra was completed and the Rishonim were used for iyun. see inside for mekoros.
Rav Eliyashiv is quoted in the Sefer Va'yishma Moshe and held to be ...
The Aruch Hashulchan 551:28 writes:
ודע שיש שמניחים הסיום מסכת על ימים אלו, כדי לאכול בשר. ודבר מכוער הוא,
דאף על גב דבמועד קטן (ט א) מוכח דמותר לשייר מקצת הגמר לסיום מצוה,
כדאיתא שם בבניין בית המקדש עיין שם, מכל מקום להניח לכתחילה בשביל אכילת
בשר – לא נאה ולא יאה.
ויש שלומדים לכתחלה מסכת כדי לעשות סיום בימים אלו, ודבר זה אפשר, כדי
Rav Ovadia Yosef (Yabia Omer OC 4:13) discusses this topic and concludes in favor of not saying tachanun at a siyum in order to emphasize the aspect of happiness when learning Torah and thereby reward those who do learn Torah / entice others to learn Torah too.
Tamid is, except for the very end, a story of how things used to be in the bes hamikdash. You can practically just read through it without commentary (though having a floor plan of the second bes hamikdash — usually published as an appendix to nearby maseches Midos — handy will help a good deal).
Here is a video of Rabbi Reisman's text that he said when he made a Siyum on Sefer Yirmyahu.
Do you say Hadran Alach Nevi'im? Hadran Alach Sifrei Nevi'im?
I remember him saying it but it is not in the video.
Do you mention all the sons of Rav Pappa? At the end there is usually a phrase that says BeZchut Kol HaTannaim HaKetuvim Bo. How is this adapted ...
The Rama writes meat and wine by a seudas mitzvah davka and the food can only be eaten in the room of the siyum(Mishna Brurah 551:75).It seems that meat and wine are the only exception and it only applies during the seudah,not the rest of the day.
It should be noted that planning a siyum to davka come out during the nine days is not so pashut,even though ...
Perhaps the practice parallels the practice in some communities of reading the beginning of Bereishit just after finishing the Torah on Simchat Torah. The Tur wites about this (OC 669):
ורגילין להתחיל מיד בראשית כדי שלא יהא פתחון פה לשטן לקטרג לומר כבר סיימו אותה ואינם רוצים לקרותה עוד
And we are accustomed to start immediately [reading the portion of] ...
While, as Seth J answered, there's likely nothing wrong with it, anyone signing up to study toward a communal siyum in someone's memory should bear in mind that doing so is partially for the deceased's relatives' peace of mind and comfort. If the relatives are of the sort that would be disturbed by a woman's contributing toward the siyum, it might be better ...
These questions are dealt with here:
The Shulchan Aruch (OC 551:9) writes that one mustn’t eat meat or drink wine during the nine days. The Rema (OC 551:10) adds that if one has a seudas mitzva during this time then one may partake of wine and meat as such celebrations are incomplete without them. This includes Shabbos meals, a bris seuda, a pidyon haben, ...
Expanding upon my answer from here:
I once wanted to learn a Masechta for the purpose of making a Siyum, and I learned it on mp3 and made a Siyum with the approval of a prominent Rav.
The primary objective, I believe, is to learn to the best of your ability. If you cannot understand a single word and you refuse to use "tricks" to make it easier to ...
In a comment on the question, b a suggested:
Avos (more mishnayos but no universal concepts needed to memorize)
Its mishnayos are mostly moral lessons. They are deep, but can be read and understood superficially with some benefit.
Rav Aryeh Tzvi Frumer writes (Eretz Tzvi 2:74) that technically a siyum is made on a masachet of mishna (as is clear from Shabbos 118a that in the gemara's time they made siyumin before chasimas hatalmud). Therefore, he explains, one can make a siyum even if some of the Talmudic text has been censored and one is not learning the entire masaches in Gemara.
I've actually made several siyums in different situations, on both mishna and gemara.
First of all, prepare a speech. You want this to be good. In it, explain something about what you learned and are finishing. Tune it to the audience -- don't speak on too high or too low of a level. Pick some of your favorite parts of the seder/masechet to explain. I also ...