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Zevachim 30

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Rabbanit Michelle Farber

10.12.2025 | כ׳ בתשרי תשפ״ו
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Zevachim 28

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In discussing various cases of improper intent that render a sacrifice pigul, the Mishna presents a scenario in which one intends to eat the skin under the tail either outside the azara or beyond the designated time. Since the skin of the tail of the sheep is generally not eaten, but burned on the altar, this case is difficult to interpret. Shmuel, Rav Huna, and Rav Chisda each offer distinct explanations.

Rabba, Abaye, and Rava explore the Torah sources for the prohibition against improper intent that invalidates sacrifices – specifically, when one intends to sprinkle the blood, burn the sacrificial parts, or eat the meat “outside its time” or “outside its location.” An intent of “outside its time” renders the offering pigul and subjects one who eats it to the punishment of karet, whereas “outside its location” does not carry that penalty. These laws are derived from Chapters 7 and 19 of Vayikra, though there is disagreement over the precise derivation. Challenges are raised against the interpretations of Rabba and Abaye, and their views are ultimately rejected.

 

10.12.2025 | כ׳ בתשרי תשפ״ו
Zevachim 29

This is the daf for Hoshana Raba. For Sunday’s daf, please click here.

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Rava explains the Torah source for cases of improper intent (machshava) that disqualify sacrifices – specifically, when one intends to sprinkle the blood, burn the sacrificial parts, or eat the meat “outside its time” or “outside its location.” The intent of outside its time renders the sacrifice pigul and incurs the punishment of karet for one who eats the meat, whereas outside its location does not carry that penalty. Rava explains that all these laws are derived from the verse in Vayikra (Leviticus) 7:18, which also serves as the basis for additional halakhot related to pigul.

An alternative interpretation is cited in a braita, which understands that verse as referring to someone who actually ate the meat beyond its designated time (on the third day), rather than to a disqualifying thought during the sacrificial process.

Various drashot are brought on the wording of that verse and related verses, such as Vayikra 19:7, to further clarify the scope and implications of pigul.

If one has a disqualifying thought of outside its time, but the sacrifice is also performed incorrectly in another way, such as outside its location, the punishment of karet does not apply. However, Rabbi Yehuda disagrees and rules that if the outside its time thought occurred first, the sacrifice is considered pigul and punishable by karet.

Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite.

 

10.12.2025 | כ׳ בתשרי תשפ״ו
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Zevachim 30

This is the daf for Shemini Atzeret/Simchat Torah. For Monday’s daf please click here.

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Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite. A difficulty is raised against each one. The one against Rabbi Yochanan is resolved, but the one against Ilfa is left unresolved.

A debate in Masechet Temurah 25b between Rabbi Meir and Rabbi Yosi regarding a similar situation is brought as a comparison. Abaye and Rava disagree about their understanding of the debate and whether it is similar to the debate between Rabbi Yehuda and the rabbis in our Mishna.

There is a discussion about the language in the Mishna – is it referring to a case of a thought about “an olive-bulk and an olive-bulk” or “an olive-bulk, an olive-bulk.” What are the ramifications of the different versions? Which is established as the correct version, and how?

10.12.2025 | כ׳ בתשרי תשפ״ו
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Zevachim 27

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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.

10.11.2025 | י״ט 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 28
Seder Kodashim Kit – Bookmark Order Form In discussing various cases of improper intent that render a sacrifice pigul, the Mishna presents…
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Rabbanit Michelle Farber
10.12.2025 | כ׳ בתשרי תשפ״ו
Zevachim 29
This is the daf for Hoshana Raba. For Sunday’s daf, please click here. Seder Kodashim Kit – Order Form Rava explains the Torah source for…
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Rabbanit Michelle Farber
10.12.2025 | כ׳ בתשרי תשפ״ו
Zevachim 30
This is the daf for Shemini Atzeret/Simchat Torah. For Monday’s daf please click here. Seder Kodashim Kit – Bookmark Order Form Ilfa and…
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Rabbanit Michelle Farber
10.12.2025 | כ׳ בתשרי תשפ״ו
Zevachim 27
Seder Kodashim Kit – Order Form Three distinct explanations—by Shmuel, Reish Lakish, and Rabbi Yochanan—are presented to clarify the Mishna…
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Rabbanit Michelle Farber
10.11.2025 | י״ט 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

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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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Focuses on the laws of Purim, Torah reading, and synagogue etiquette, as well as analyzing the story of Esther in the Megillah. The masechet discusses the laws and customs associated with Purim and the public reading of the Megillah, including the procedures for Torah reading and conduct within the synagogue.

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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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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.

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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.


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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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