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Zevachim 26

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Rabbanit Michelle Farber

10.10.2025 | י״ח בתשרי תשפ״ו
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Zevachim 27

This is the daf for Shabbat. For Friday’s daf please click here.

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Three distinct explanations—by Shmuel, Reish Lakish, and Rabbi Yochanan—are presented to clarify the Mishna that disqualifies a sacrifice if its blood was sprinkled either in the wrong location on the altar or on the wrong altar entirely. Each interpretation is examined in depth, with challenges and questions raised based on other sources and halakhic principles.

10.10.2025 | י״ח בתשרי תשפ״ו
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Zevachim 26

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If one leg of the animal was outside the azara at the time of slaughter or blood collection, does that disqualify the animal and on what does the ruling depend?

If the meat of an animal with a lower level of sanctity leaves the azara before the blood is sprinkled, is the sacrifice disqualified?

Shmuel’s father poses several questions to Shmuel about whether the animal, the slaughterer, or the kohen who received blood that was suspended in the air would invalidate the sacrifice.

When the blood was placed in the wrong location on the altar or on the wrong altar, the Mishna rules that it is disqualified. Shmuel reads this to mean the blood is accepted and the owner receives atonement while the meat itself is disqualified.

A Mishna in Zevachim 32 is cited to raise an apparent contradiction with Shmuel, which is subsequently resolved.

10.10.2025 | י״ח בתשרי תשפ״ו
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Zevachim 25

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In the Torah verse regarding the purification of the leper (Vayikra 14:17), the word “right” appears three times – once in reference to the hand, once to the foot, and once to the ear. Rava explains that each mention teaches the requirement to use the right hand in a different ritual: one for kemitza (taking a handful of flour) in meal offerings, one for chalitza (the release ceremony of levirate marriage), and one for piercing the ear of a Jewish slave.

According to Rabba bar bar Hanna, quoting Rabbi Yochanan, wherever the Torah uses the term “kohen,” the action must be performed with the right hand. Based on this, Rava’s drasha regarding kemitza teaches that not only the taking of the kometz (handful) must be done with the right hand, but also its placement into the kli sharet (sanctified vessel).

Rabbi Shimon, who either does not require this part of the process or does not require it to be done with the right hand, agrees that the kemitza itself must be performed with the right hand, as derived from Vayikra 6:10, which compares the meal offering to the sin offering. Therefore, Rava’s interpretation applies specifically to the meal offering of a sinner, brought as part of a sliding scale offering.

The Mishna rules that if the blood spills directly onto the floor from the animal, without first being collected in a sanctified vessel, the blood is disqualified.

A braita teaches that the blood to be collected must be the spurting blood from the act of slaughter – not blood from a cut, nor residual blood that flows after most of the blood has exited the animal. The blood must flow directly from the animal into the kli sharet, from which it will be sprinkled on the altar. These laws are derived from Vayikra 4:5, in the context of the sin offering of the Kohen Gadol.

Rav rules that all of the blood must be collected, based on Vayikra 4:7. According to Shmuel, the knife must be lifted immediately after slaughter to prevent blood from dripping off the knife into the vessel, since the blood must come directly from the animal. Rav Chisda and Rabbi Yochanan explain that the animal’s throat must be held directly over the vessel to ensure the blood flows straight into it.

Rabbi Asi posed a question to Rabbi Yochanan regarding the airspace above a vessel. The Gemara brings three versions of the question and Rabbi Yochanan’s response:

  1. If the bottom of the vessel broke before the blood reached it, but the blood had already entered the vessel’s airspace, does this count as if the blood had reached the vessel? If so, the blood could be collected from the floor and used on the altar. To answer the question, Rabbi Yochanan cited a braita regarding a barrel into which fresh water streamed into its airspace, disqualifying it for use in the red heifer purification waters, as it is considered as though the water entered the vessel. However, this comparison is problematic, since the red heifer case does not involve a broken vessel. To justify the citation, the Gemara reframes the question as a two-pronged inquiry.
  2. The question was about the barrel, and the answer was drawn from the aforementioned braita.
  3. The question was about the barrel, and the answer was derived from the laws of sacrificial blood, which must reach the vessel directly. Since the blood passes through the airspace first, this implies that the airspace is treated as part of the vessel.

If the animal becomes blemished after slaughter but before the blood is collected, brought to the altar, or poured, the blood is disqualified. A source is cited from the laws of the sin offering to support this. The Gemara attempts to extend this ruling to offerings of lesser sanctity, such as the Paschal sacrifice, but the proof is ultimately rejected.

 

10.09.2025 | י״ז בתשרי תשפ״ו
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Zevachim 24

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If the kohen does not stand directly on the floor but rather on an object placed upon the floor while performing one of the central sacrificial rites, this is considered a chatzitza—an interposition—and disqualifies the sacrifice. From where is this derived?

The Mishna presents three examples of such interpositions between the kohen and the floor. Each example is necessary to illustrate different types of chatzitzot.

A braita is cited with Rabbi Eliezer’s ruling: if a kohen has one foot on the ground and the other on an object, and the object is removed such that he can stand solely on the grounded foot, the sacrifice remains valid.

Rabbi Ami raises a question regarding a kohen standing on a loose stone. One version of his inquiry concerns whether the looseness of the stone constitutes a chatzitza. An alternative version explores whether, if the stone were removed and the kohen stood directly on the ground beneath, the rite would be valid.

The Mishna also discusses a debate between the Rabbis and Rabbi Shimon regarding whether accepting the blood with the left hand renders the sacrifice invalid. Their disagreement centers on the interpretation of the verse in Vayikra 4:25. Three explanations are offered by Rav Yehuda, Rava, and Abaye to clarify the root of the dispute. Abaye further notes a third interpretation by Rabbi Elazar, son of Rabbi Shimon, who holds that while the blood must be accepted with the right hand, the sprinkling may be performed with the left.

Rabba bar bar Channa quotes Rabbi Yochanan, who teaches that if the Torah mentions both “kohen” and “finger,” the action must be performed with the right hand. Rava clarifies that Rabbi Yochanan meant that even if either term appears independently, the right hand is required. Abaye limits this principle to essential sacrificial rites. The Gemara explains that Rabbi Shimon requires the right hand if either “finger” appears alone or “kohen” together with “finger”.

According to Rabbi Yochanan’s rule that the mention of “kohen” implies the use of the right hand, why did Rava derive a gezera shava—a textual analogy—from the three mentions of “right” in the leper purification ritual (right hand, right foot, right ear), applying one of them to kemitza (the flour offering), when the verse already includes the word “kohen”? This is there to teach an additional halakha that requires the right hand.

 

10.08.2025 | ט״ז בתשרי תשפ״ו
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Zevachim 23

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Several difficulties are raised against the conclusion that the elders of the South must hold that the Paschal sacrifice may be brought on behalf of someone who is impure from contact with the dead.

After presenting a challenge based on a question posed by Rami bar Hama, the Gemara concludes that Rami bar Hama clearly disagrees with the elders of the South. He maintains that the Paschal sacrifice cannot be brought for someone who is impure, and if it is, the offering is disqualified. A braita is cited as a challenge to Rami bar Hama’s position, but the difficulty is ultimately resolved. There are two different versions of this challenge.

Additionally, the Gemara discusses the case of a kohen who sits while performing the sacrificial rites. In such a case, the sacrifice is disqualified. The source for this ruling is examined, and two textual proofs are brought to support it.

10.07.2025 | ט״ו בתשרי תשפ״ו

Daf Yomi

Zevachim 27
This is the daf for Shabbat. For Friday’s daf please click here. Seder Kodashim Kit – Order Form Three distinct explanations—by Shmuel,…
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Rabbanit Michelle Farber
10.10.2025 | י״ח בתשרי תשפ״ו
Zevachim 26
Seder Kodashim Kit – Bookmark Order Form If one leg of the animal was outside the azara at the time of slaughter or blood collection, does…
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Rabbanit Michelle Farber
10.10.2025 | י״ח בתשרי תשפ״ו
Zevachim 25
Seder Kodashim Kit – Bookmark Order Form In the Torah verse regarding the purification of the leper (Vayikra 14:17), the word “right”…
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Rabbanit Michelle Farber
10.09.2025 | י״ז בתשרי תשפ״ו
Zevachim 24
Seder Kodashim Kit – Order Form If the kohen does not stand directly on the floor but rather on an object placed upon the floor while…
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Rabbanit Michelle Farber
10.08.2025 | ט״ז בתשרי תשפ״ו
Zevachim 23
Seder Kodashim Kit – Order Form Several difficulties are raised against the conclusion that the elders of the South must hold that the…
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Rabbanit Michelle Farber
10.07.2025 | ט״ו בתשרי תשפ״ו
Zevachim 22
Seder Kodashim Kit – Order Form Even though the basin in the Temple must be large enough for four people to simultaneously wash their hands…
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Rabbanit Michelle Farber
10.06.2025 | י״ד בתשרי תשפ״ו

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The opening masechet of the Bavli, Berakhot discusses laws of Shema, prayer, and an array of different blessings. This fairly accessible masechet contains key stories about Chazal’s approach to prayer as well as familiar content about the tefila and berakhot that frame our day to day.

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Chagigah examines the principles and rituals of the Regalim, pilgrimage festivals, highlighting the obligations of bringing offerings to the Temple and the communal spirit of celebration. It blends practical laws with spiritual insights, exploring how moments of joy and revelation serve as opportunities for deeper connection and understanding.

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A masechet filled with stories about prayer and miracles at our moments of deepest desperation. Taanit addresses the practices and laws relating to communal fasts, especially in response to drought and communal calamity. The masechet outlines the procedures for proclaiming fasts, the role of public prayer and repentance, and the community’s collective responsibility in times of crisis, highlighting the enduring importance of faith and unity when facing adversity.

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Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.

Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.


Carolyn Hochstadter and Margo Kossoff Shizgal

Merion Station,  USA

Beit Shemesh, Israel

In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!


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Pittsburgh, United States

Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!


Lisa Lawrence

Neve Daniel, Israel

I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!


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Teaneck NJ, United States

I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!


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I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.


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Edmonton, Alberta, Canada

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