Shiur dedicated to refuah shleima for Zelig Natan Hakohen ben Dena. How does pigul work by a meal offering? If the remnants are missing and one can’t eat them anyway, if one had a thought about eating them in the wrong time, would that also render them pigul and remove the meila from them?
Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
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Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
Menachot 12
פיגול וחייבין עליו כרת
the offering is piggul, and one is liable to receive karet for partaking of the remainder of that meal offering.
זה הכלל כל הקומץ [או] נותן בכלי המוליך המקטיר לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר חוץ למקומו פסול ואין בו כרת חוץ לזמנו פיגול וחייבין עליו כרת ובלבד שיקריב המתיר כמצותו
This is the principle: In the case of anyone who removes the handful, or places the handful in the vessel, or who conveys the vessel with the handful to the altar, or who burns the handful on the altar, with the intent to partake of an item whose typical manner is such that one partakes of it, e.g., the remainder, or to burn an item whose typical manner is such that one burns it on the altar, e.g., the handful or the frankincense, outside its designated area, the meal offering is unfit but there is no liability for karet. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet on account of it, provided that the permitting factor, i.e., the handful, was sacrificed in accordance with its mitzva. If the permitting factor was not sacrificed in accordance with its mitzva, although the meal offering is unfit, the prohibition of piggul does not apply to it.
כיצד קרב המתיר כמצותו קמץ בשתיקה נתן בכלי והוליך והקטיר חוץ לזמנו או שקמץ חוץ לזמנו נתן בכלי והוליך והקטיר בשתיקה או שקמץ ונתן בכלי והוליך והקטיר חוץ לזמנו זהו שקרב המתיר כמצותו
How is the permitting factor considered to have been sacrificed in accordance with its mitzva? If one removed the handful in silence, i.e., with no specific intent, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the or burn the handful or frankincense beyond its designated time, and placed it in the vessel, and conveyed it, and burned the handful on the altar in silence, with no specific intent; or if one removed the handful and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time, that is the case of an offering whose permitting factor was sacrificed in accordance with its mitzva, and one is liable to receive karet for partaking of it due to piggul.
כיצד לא קרב המתיר כמצותו קמץ חוץ למקומו נתן בכלי והוליך והקטיר חוץ לזמנו או שקמץ חוץ לזמנו נתן בכלי והוליך והקטיר חוץ למקומו או שקמץ נתן בכלי והוליך והקטיר חוץ למקומו זהו שלא קרב המתיר כמצותו
How is the permitting factor not sacrificed in accordance with its mitzva? If one removed the handful with the intent to partake of the remainder or burn the handful or frankincense outside its designated area, or placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the remainder or burn the handful or frankincense beyond its designated time, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder outside its designated area; or if one removed the handful and placed it in the vessel, and conveyed it, and burned the handful on the altar, with the intent to partake of the remainder outside its designated area, that is the case of an offering whose permitting factor was not sacrificed in accordance with its mitzva.
מנחת חוטא ומנחת קנאות שקמצן שלא לשמן נתן בכלי והוליך והקטיר חוץ לזמנו או שקמץ חוץ לזמנו נתן בכלי והוליך והקטיר שלא לשמן או שקמץ ונתן בכלי והוליך והקטיר שלא לשמן זהו שלא קרב המתיר כמצותו
The meal offering of a sinner and the meal offering of jealousy brought by a sota that one removed their handful not for their sake and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder or burn the handful beyond its designated time; or that one removed the handful with the intent to partake of the remainder or burn the handful beyond its designated time or placed it in the vessel, conveyed it, and burned the handful on the altar, not for their sake; or that one removed the handful, and placed it in the vessel, and conveyed it, and burned the handful on the altar, not for their sake, that is the case of an offering whose permitting factor was not sacrificed in accordance with its mitzva.
לאכול כזית בחוץ כזית למחר כזית למחר כזית בחוץ כחצי זית בחוץ כחצי זית למחר כחצי זית למחר כחצי זית בחוץ פסול ואין בו כרת
If one performed one of these rites with the intent to partake of an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is unfit but there is no liability for karet.
א”ר יהודה זה הכלל אם מחשבת הזמן קדמה למחשבת המקום פיגול וחייבין עליו כרת אם מחשבת המקום קדמה למחשבת הזמן פסול ואין בו כרת וחכמי’ אומרים זה וזה פסול ואין בו כרת:
Rabbi Yehuda says that this is the principle: If the intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet on account of it. If the intent with regard to the area preceded the intent with regard to the time, the offering is unfit but there is no liability for karet. And the Rabbis say: In both this case, where the intent with regard to time was first, and that case, where the intent with regard to area came first, the offering is unfit but there is no liability for karet.
גמ׳ איבעיא להו לדברי האומר שירים שחסרו בין קמיצה להקטרה מקטיר קומץ עליהן וקיימא לן דאותן שירים אסורים באכילה מהו דתיהני להו הקטרה למיקבעינהו בפיגול
GEMARA: A dilemma was raised before the Sages: According to the statement of the one who says that if the remainder of a meal offering became lacking between the removal of the handful and the burning of the handful on the altar the priest nevertheless burns the handful on account of such a meal offering, and as we maintain that despite the fact that the handful is burned on account of it that remainder is prohibited for consumption, what is the halakha with regard to piggul? Should the burning of the handful be effective in establishing such a remainder as piggul when the handful was burned with the intent to partake of the remainder the next day?
ולפקינהו מידי מעילה
And similarly, is the burning of the handful effective in removing such a remainder from being subject to misuse of consecrated property, just as a complete remainder is removed being subject to this prohibition after the burning of the handful, when it becomes permitted to the priests for consumption?
אמר רב הונא אפילו לר”ע דאמר זריקה מועלת ליוצא ה”מ יוצא
Rav Huna said: Even according to the opinion of Rabbi Akiva, who says that the sprinkling of the blood of an offering, which renders its meat permitted for consumption and removes it from being subject to misuse of consecrated property, is effective in removing the meat of an offering that left the Temple courtyard from being subject to misuse of consecrated property despite the fact that such meat is prohibited for consumption, that statement applies only when the meat was disqualified by means of leaving.
דאיתיה בעיניה ופסול מחמת דבר אחר הוא אבל חסרון דפסולא דגופיה הוא לא מהני ליה הקטרה
Rav Huna explains: The reason is that the meat remains as is, and the disqualification of the meat by means of leaving is on account of something else, i.e., a factor external to the meat itself. But in the case of a lack in the measure of the remainder of a meal offering, which is a disqualification on account of itself, the burning of the handful is not effective in removing the remainder from being subject to misuse of consecrated property, nor to establish it as piggul.
אמר ליה רבא אדרבה אפי’ לר”א דאמר אין זריקה מועלת ליוצא ה”מ יוצא דליתיה בפנים אבל חסרון דאיתיה בפנים מהניא ליה הקטרה
Rava said to Rav Huna: On the contrary; even according to the opinion of Rabbi Eliezer, who says that sprinkling is not effective in removing the meat that left the Temple courtyard from being subject to misuse of consecrated property, that statement applies only when the meat was disqualified by means of leaving, as the meat is not inside the Temple courtyard where the sprinkling could be effective for it. But with regard to a lack in the measure of the remainder of a meal offering that is inside the Temple courtyard, the burning of the handful is effective in removing the remainder from being subject to misuse of consecrated property as well as in establishing it as piggul.
אמר רבא מנא אמינא לה דתנן הקומץ את המנחה לאכול שיריה בחוץ או כזית משיריה בחוץ ותני רבי חייא הקומץ את המנחה ולא תני או כזית
Rava said: From where do I say that even remainders that lack a full measure can be rendered piggul? This can be inferred from that which we learned in the mishna: With regard to one who removes a handful from the meal offering with the intent to partake of its remainder outside the Temple courtyard or to partake of an olive-bulk of its remainder outside the Temple courtyard, the meal offering is unfit but there is no liability for karet, and if he removes a handful from the meal offering with the intent to partake of its remainder beyond the designated time or to partake of an olive-bulk of its remainder beyond the designated time the offering is piggul and one is liable to receive karet for partaking of the remainder of that meal offering. And Rabbi Ḥiyya teaches in his version of the mishna: One who removes a handful from the meal offering with the intent to partake of its remainder, and he does not teach: Or an olive-bulk of its remainder.
מ”ט לא תני או כזית לאו כגון שחסרו שירים וקמו להו אכזית וכיון דבמתן כלי בהילוך ובהקטרה לא מתני ליה
Rava continues: What is the reason that Rabbi Ḥiyya diverged from the standard text of the mishna and did not teach: Or an olive-bulk? Is it not because his mishna is discussing a case where the remainder later became lacking and its measure stood at an olive-bulk? And therefore Rabbi Ḥiyya did not include the clause: Or an olive-bulk, since later in the mishna, with regard to the placement of the handful in a vessel, and with regard to the conveyance of the vessel to the altar, and with regard to the burning of the handful, he could not teach the phrase:
או כזית אשירים בקמיצה נמי לאכול שירים לא תני או כזית וקתני סיפא פיגול וחייבין עליו כרת אלמא מהניא להו הקטרה
Or an olive-bulk, in the case of one’s intent with regard to the consumption of the remainder, because the remainder is already the size of an olive-bulk. Therefore, in the case of the removal of the handful as well, i.e., when he teaches: One who removes a handful to partake of its remainder, Rabbi Ḥiyya did not teach: Or to consume an olive-bulk of its remainder, despite the fact that he could have done so in that clause. Rava concludes his proof: And yet the latter clause teaches that if one burned the handful with the intent to consume the remainder after its designated time, the offering is piggul and one is liable to receive karet on account of it. Evidently, burning is effective in rendering a lacking remainder as piggul.
א”ל אביי לא הא מני ר”א היא דתנן הקומץ והלבונה והקטרת ומנחת כהנים ומנחת כהן משיח ומנחת נסכים שהקריב מאחת מהן כזית בחוץ חייב ורבי אלעזר פוטר עד שיקריב את כולו
Abaye said to Rava: No, one cannot prove from here that the mishna is discussing the case of a remainder that became lacking. The reason for this is: In accordance with whose opinion is this mishna of Rabbi Ḥiyya? It is in accordance with the opinion of Rabbi Elazar, as we learned in a mishna (Zevaḥim 109b): With regard to the handful of flour, and the frankincense, and the incense, and the meal offering of priests (see Leviticus 6:16), and the meal offering of the anointed priest (see Leviticus 6:12–15), and the meal offering that accompanies the libations brought with animal offerings (see Numbers 15:1–16), where one sacrificed an olive-bulk from one of them outside the Temple courtyard, he is liable for sacrificing outside the courtyard. And Rabbi Elazar exempts one from liability until he sacrifices them in their entirety rather than just an olive-bulk from them.
כיון דבהקטרת קמיצה לא מתני ליה או כזית מקומצה בחוץ בשירים נמי לא מתני ליה או כזית
Abaye concludes: Since with regard to the burning of the handful he could not teach: Or burn an olive-bulk of its handful outside the Temple, as according to Rabbi Elazar one is not liable for burning anything less than the full handful and therefore intent to burn only an olive-bulk does not render the offering piggul, with regard to the remainder as well, he did not teach: Or an olive-bulk.
אי רבי אלעזר האי להקטיר קומצה להקטיר קומצה ולבונתה מיבעי ליה דתנן הקומץ והלבונה שהקריב את אחד מהן בחוץ חייב ורבי אלעזר פוטר עד שיקריב את שניהם
The Gemara asks: If the mishna of Rabbi Ḥiyya is really in accordance with the opinion of Rabbi Elazar, then this statement: To burn its handful outside the Temple courtyard, should have been phrased: To burn its handful and its frankincense outside the Temple courtyard, as we learned in a mishna (Zevaḥim 110a): With regard to the handful and the frankincense, in a case where one sacrificed only one of them outside the Temple courtyard, he is liable. Rabbi Eliezer exempts from liability one who burns only one of them until he sacrifices both of them together.
לא נצרכא אלא לקומץ דמנחת חוטא
The Gemara responds: The mishna of Rabbi Ḥiyya is necessary only for the handful of the meal offering of a sinner, which has no frankincense. Since only the burning of the handful permits the remainder of the sinner’s meal offering for consumption, one’s intent to burn it the next day renders the offering piggul. With regard to this meal offering, one is not liable for burning anything less than the full handful, according to Rabbi Elazar, and therefore it does not teach: Or an olive-bulk.
ואיכפל תנא לאשמועינן קומץ דמנחת חוטא אין וכן כי אתא רב דימי א”ר אלעזר קומץ דמנחת חוטא הוא ורבי אלעזר היא
The Gemara asks: And did the tanna go to all that trouble [ve’ikhpal] just to teach us a halakha that is applicable only in the case of the handful of the meal offering of a sinner? The Gemara responds: Yes, he did. And similarly, when Rav Dimi came to Babylonia from Eretz Yisrael, he said that Rabbi Elazar ben Pedat said: When the mishna discusses an instance where one has intent to sacrifice the handful of a meal offering outside, it is referring to the handful of the meal offering of a sinner, and it is in accordance with the opinion of Rabbi Elazar.
הדר אמר רבא לאו מילתא היא דאמרי דתניא (ויקרא כד, ט) קדש קדשים הוא שאם נפרסה אחת מהן חלותיה כולן פסולות
Rava then said: That which I said, that the burning of the handful with the intent to consume the remainder the next day is effective in rendering even a remainder that became lacking in measure as piggul and to remove it from being subject to misuse of consecrated property is nothing, as it is taught in a baraita: The verse states with regard to the shewbread: “It is most holy” (Leviticus 24:9). The restrictive term “it” teaches that the shewbread must remain whole, so that if one of the loaves of the shewbread broke and consequently became lacking in measure, then all of its loaves are disqualified, and the burning of the bowls of frankincense do not render them permitted for consumption.
הא יצאת הני דאיכא גוואי כשרות מאן שמעת ליה דאמר זריקה מועלת ליוצא ר”ע היא וקאמר נפרסה לא
Rava continues: It can be inferred from the baraita that if the loaves remained whole but one of them left the Temple, those that are inside the Temple are still fit. And whom have you heard who says: The sprinkling of the blood is effective in rendering piggul an item that left the Temple? It is Rabbi Akiva. And yet he says in this baraita that if one of the loaves broke, the burning of the frankincense is not effective for them. Similarly, with regard to the remainder of a meal offering that became lacking in measure, even Rabbi Akiva agrees that the burning of the handful is ineffective in rendering it piggul.
א”ל אביי מי קתני הא יצאת דלמא הא נטמאת הנך כשרות
Abaye said to Rava: How can you cite a proof from this baraita? Is it taught in this baraita: But if a loaf of shewbread left, those loaves that remain inside are fit? Perhaps all of the loaves are disqualified if even one of them left, and one should infer a different halakha from the baraita, that if one of the loaves became ritually impure, these that remain pure are fit.
מ”ט דמרצה ציץ אבל יצאת לא ור’ אליעזר היא דאמר אין זריקה מועלת ליוצא
Abaye explains: What is the reason for such a distinction? The reason is that the frontplate of the High Priest effects acceptance for ritually impure offerings. But in a case where a loaf of shewbread left, the frontplate does not effect acceptance, and therefore all of the loaves are disqualified, as in a case where one loaf breaks. And if so, the baraita is in accordance with the opinion of Rabbi Eliezer, who says that sprinkling is not effective with regard to an item that left the Temple courtyard.
ובדין הוא דאיבעי ליה למיתני נמי יצאת והאי דקתני נפרסה הא קמ”ל דאפי’ נפרסה דאיתיה בפנים לא מהניא ליה הקטרה אבל לר”ע דאמר זריקה מועלת ליוצא אפי’ חסרון נמי מהניא ליה הקטרה:
Abaye continues: And by right the baraita should have also taught that if one of the loaves of shewbread left, all the loaves are disqualified. And as for the fact that it teaches the halakha specifically with regard to a loaf that broke, this is what the baraita teaches us: That even if the loaf broke, in which case the loaf is still inside the Temple, burning is not effective with regard to it. But according to Rabbi Akiva, who says that sprinkling is effective with regard to an item that left the Temple, even in the case of a lacking measure, burning is effective with regard to it.
מתני׳ לאכול כחצי זית ולהקטיר כחצי זית כשר שאין אכילה והקטרה מצטרפין:
MISHNA: If one’s intent was to partake of half an olive-bulk of the remainder and to burn half an olive-bulk of it not at the appropriate time or not in the appropriate area, the offering is fit, because eating and burning do not join together.
גמ׳ טעמא דלאכול ולהקטיר הא לאכול ולאכול דבר שאין דרכו לאכול מצטרף
GEMARA: The Gemara infers from the mishna: The reason that the two halves of an olive-bulk do not join together is because his intent was to partake of half an olive-bulk and to burn half an olive-bulk, which indicates that if his intent was to partake of half an olive-bulk of the remainder and to partake of half an olive-bulk of an item whose typical manner is such that one does not consume it, i.e., the handful, then the halves do join together to the amount of an olive-bulk and disqualify the offering.
והקתני רישא לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר דבר שדרכו לאכול אין שאין דרכו לאכול לא מאן תנא
The Gemara notes an apparent contradiction: But the first clause teaches, in the earlier mishna: If one’s intent was to partake of an item whose typical manner is such that one partakes of it, or to burn an item whose typical manner is such that one burns it on the altar, beyond its designated time, the offering is piggul. One can infer from this mishna that if his intent was to partake of an item whose typical manner is such that one partakes of it, yes, such intent disqualifies an offering. But if his intent was to partake of an item whose typical manner is such that one does not partake of it, this intent does not disqualify the offering, and likewise such intent does not join together with another to this end. If so, who is the tanna who taught the latter clause?
א”ר ירמיה הא מני ר”א היא דאמר מחשבין מאכילת אדם [לאכילת] מזבח ומאכילת מזבח [לאכילת] אדם
Rabbi Yirmeya said: In accordance with whose opinion is this mishna? It is in accordance with the opinion of Rabbi Eliezer, who says that one can have improper intent from the consumption performed by a person to the consumption performed by the altar, and from the consumption performed by the altar to the consumption performed by a person. In other words, if one’s intent was to burn the remainder the next day or to consume the handful the next day, such intent disqualifies an offering even though the remainder is intended for consumption by the priests and the handful is intended for burning upon the altar.
דתנן הקומץ את המנחה לאכול דבר שאין דרכו לאכול ולהקטיר דבר שאין דרכו להקטיר כשר ור”א פוסל
The Gemara cites the relevant ruling of Rabbi Eliezer. As we learned in a mishna (17a): In the case of one who removes a handful from the meal offering with the intent to consume after its designated time an item whose typical manner is such that one does not consume it, i.e., the handful, or to burn beyond its designated time an item whose typical manner is such that one does not burn it on the altar, i.e., the remainder of the meal offering, the meal offering is fit. And Rabbi Eliezer deems it unfit, although it is not piggul and consuming it is not punishable by karet.
אביי אמר אפי’ תימא רבנן לא תימא הא לאכול ולאכול דבר שאין דרכו לאכול אלא אימא הא לאכול ולאכול דבר שדרכו לאכול
Abaye said: You may even say that the mishna here is in accordance with the opinion of the Rabbis. And do not say that one should infer from the mishna that if his intent was to partake of half an olive-bulk of an item whose typical manner is such that one consumes it and to partake of half an olive-bulk of an item whose typical manner is such that one does not partake of it, the offering is disqualified. Rather, say that if his intent was to partake of half an olive-bulk on the next day and to partake of half an olive-bulk outside the Temple, and each of these halves is from an item whose typical manner is such that one partakes of it, then the halves are joined together and disqualify the offering.
ומאי קמ”ל הא בהדיא קתני לה לאכול כזית בחוץ וכזית למחר כזית למחר וכזית בחוץ כחצי זית בחוץ וכחצי זית למחר כחצי זית למחר וכחצי זית בחוץ פסול ואין בו כרת
The Gemara asks: And what is this teaching us? The previous mishna already teaches that principle explicitly: If one performed one of these rites with the intent to partake of an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is unfit but there is no liability for karet.
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Silke Goldberg
Guildford, United Kingdom
The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
Judi Felber
Raanana, Israel
My first Talmud class experience was a weekly group in 1971 studying Taanit. In 2007 I resumed Talmud study with a weekly group I continue learning with. January 2020, I was inspired to try learning Daf Yomi. A friend introduced me to Daf Yomi for Women and Rabbanit Michelle Farber, I have kept with this program and look forward, G- willing, to complete the entire Shas with Hadran.
Lorri Lewis
Palo Alto, CA, United States
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Rookie Billet
Jerusalem, Israel
I graduated college in December 2019 and received a set of shas as a present from my husband. With my long time dream of learning daf yomi, I had no idea that a new cycle was beginning just one month later, in January 2020. I have been learning the daf ever since with Michelle Farber… Through grad school, my first job, my first baby, and all the other incredible journeys over the past few years!
Sigal Spitzer Flamholz
Bronx, United States
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Martha Tarazi
Panama, Panama
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dianne Kuchar
Dover Heights, Australia
I started learning Daf Yomi because my sister, Ruth Leah Kahan, attended Michelle’s class in person and suggested I listen remotely. She always sat near Michelle and spoke up during class so that I could hear her voice. Our mom had just died unexpectedly and it made me feel connected to hear Ruth Leah’s voice, and now to know we are both listening to the same thing daily, continents apart.
Jessica Shklar
Philadelphia, United States
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
With Rabbanit Dr. Naomi Cohen in the Women’s Talmud class, over 30 years ago. It was a “known” class and it was accepted, because of who taught. Since then I have also studied with Avigail Gross-Gelman and Dr. Gabriel Hazut for about a year). Years ago, in a shiur in my shul, I did know about Persians doing 3 things with their clothes on. They opened the shiur to woman after that!
Sharon Mink
Haifa, Israel
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Caroline Levison
Borehamwood, United Kingdom
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Sara Averick
Jerusalem, Israel
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Patti Evans
Phoenix, Arizona, United States
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Gila Loike
Ashdod, Israel
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
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Hannah Lee
Pennsylvania, United States
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Rachel Rotenberg
Tekoa, Israel
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
Menachot 12
פיגול וחייבין עליו כרת
the offering is piggul, and one is liable to receive karet for partaking of the remainder of that meal offering.
זה הכלל כל הקומץ [או] נותן בכלי המוליך המקטיר לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר חוץ למקומו פסול ואין בו כרת חוץ לזמנו פיגול וחייבין עליו כרת ובלבד שיקריב המתיר כמצותו
This is the principle: In the case of anyone who removes the handful, or places the handful in the vessel, or who conveys the vessel with the handful to the altar, or who burns the handful on the altar, with the intent to partake of an item whose typical manner is such that one partakes of it, e.g., the remainder, or to burn an item whose typical manner is such that one burns it on the altar, e.g., the handful or the frankincense, outside its designated area, the meal offering is unfit but there is no liability for karet. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet on account of it, provided that the permitting factor, i.e., the handful, was sacrificed in accordance with its mitzva. If the permitting factor was not sacrificed in accordance with its mitzva, although the meal offering is unfit, the prohibition of piggul does not apply to it.
כיצד קרב המתיר כמצותו קמץ בשתיקה נתן בכלי והוליך והקטיר חוץ לזמנו או שקמץ חוץ לזמנו נתן בכלי והוליך והקטיר בשתיקה או שקמץ ונתן בכלי והוליך והקטיר חוץ לזמנו זהו שקרב המתיר כמצותו
How is the permitting factor considered to have been sacrificed in accordance with its mitzva? If one removed the handful in silence, i.e., with no specific intent, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the or burn the handful or frankincense beyond its designated time, and placed it in the vessel, and conveyed it, and burned the handful on the altar in silence, with no specific intent; or if one removed the handful and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time, that is the case of an offering whose permitting factor was sacrificed in accordance with its mitzva, and one is liable to receive karet for partaking of it due to piggul.
כיצד לא קרב המתיר כמצותו קמץ חוץ למקומו נתן בכלי והוליך והקטיר חוץ לזמנו או שקמץ חוץ לזמנו נתן בכלי והוליך והקטיר חוץ למקומו או שקמץ נתן בכלי והוליך והקטיר חוץ למקומו זהו שלא קרב המתיר כמצותו
How is the permitting factor not sacrificed in accordance with its mitzva? If one removed the handful with the intent to partake of the remainder or burn the handful or frankincense outside its designated area, or placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the remainder or burn the handful or frankincense beyond its designated time, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder outside its designated area; or if one removed the handful and placed it in the vessel, and conveyed it, and burned the handful on the altar, with the intent to partake of the remainder outside its designated area, that is the case of an offering whose permitting factor was not sacrificed in accordance with its mitzva.
מנחת חוטא ומנחת קנאות שקמצן שלא לשמן נתן בכלי והוליך והקטיר חוץ לזמנו או שקמץ חוץ לזמנו נתן בכלי והוליך והקטיר שלא לשמן או שקמץ ונתן בכלי והוליך והקטיר שלא לשמן זהו שלא קרב המתיר כמצותו
The meal offering of a sinner and the meal offering of jealousy brought by a sota that one removed their handful not for their sake and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder or burn the handful beyond its designated time; or that one removed the handful with the intent to partake of the remainder or burn the handful beyond its designated time or placed it in the vessel, conveyed it, and burned the handful on the altar, not for their sake; or that one removed the handful, and placed it in the vessel, and conveyed it, and burned the handful on the altar, not for their sake, that is the case of an offering whose permitting factor was not sacrificed in accordance with its mitzva.
לאכול כזית בחוץ כזית למחר כזית למחר כזית בחוץ כחצי זית בחוץ כחצי זית למחר כחצי זית למחר כחצי זית בחוץ פסול ואין בו כרת
If one performed one of these rites with the intent to partake of an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is unfit but there is no liability for karet.
א”ר יהודה זה הכלל אם מחשבת הזמן קדמה למחשבת המקום פיגול וחייבין עליו כרת אם מחשבת המקום קדמה למחשבת הזמן פסול ואין בו כרת וחכמי’ אומרים זה וזה פסול ואין בו כרת:
Rabbi Yehuda says that this is the principle: If the intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet on account of it. If the intent with regard to the area preceded the intent with regard to the time, the offering is unfit but there is no liability for karet. And the Rabbis say: In both this case, where the intent with regard to time was first, and that case, where the intent with regard to area came first, the offering is unfit but there is no liability for karet.
גמ׳ איבעיא להו לדברי האומר שירים שחסרו בין קמיצה להקטרה מקטיר קומץ עליהן וקיימא לן דאותן שירים אסורים באכילה מהו דתיהני להו הקטרה למיקבעינהו בפיגול
GEMARA: A dilemma was raised before the Sages: According to the statement of the one who says that if the remainder of a meal offering became lacking between the removal of the handful and the burning of the handful on the altar the priest nevertheless burns the handful on account of such a meal offering, and as we maintain that despite the fact that the handful is burned on account of it that remainder is prohibited for consumption, what is the halakha with regard to piggul? Should the burning of the handful be effective in establishing such a remainder as piggul when the handful was burned with the intent to partake of the remainder the next day?
ולפקינהו מידי מעילה
And similarly, is the burning of the handful effective in removing such a remainder from being subject to misuse of consecrated property, just as a complete remainder is removed being subject to this prohibition after the burning of the handful, when it becomes permitted to the priests for consumption?
אמר רב הונא אפילו לר”ע דאמר זריקה מועלת ליוצא ה”מ יוצא
Rav Huna said: Even according to the opinion of Rabbi Akiva, who says that the sprinkling of the blood of an offering, which renders its meat permitted for consumption and removes it from being subject to misuse of consecrated property, is effective in removing the meat of an offering that left the Temple courtyard from being subject to misuse of consecrated property despite the fact that such meat is prohibited for consumption, that statement applies only when the meat was disqualified by means of leaving.
דאיתיה בעיניה ופסול מחמת דבר אחר הוא אבל חסרון דפסולא דגופיה הוא לא מהני ליה הקטרה
Rav Huna explains: The reason is that the meat remains as is, and the disqualification of the meat by means of leaving is on account of something else, i.e., a factor external to the meat itself. But in the case of a lack in the measure of the remainder of a meal offering, which is a disqualification on account of itself, the burning of the handful is not effective in removing the remainder from being subject to misuse of consecrated property, nor to establish it as piggul.
אמר ליה רבא אדרבה אפי’ לר”א דאמר אין זריקה מועלת ליוצא ה”מ יוצא דליתיה בפנים אבל חסרון דאיתיה בפנים מהניא ליה הקטרה
Rava said to Rav Huna: On the contrary; even according to the opinion of Rabbi Eliezer, who says that sprinkling is not effective in removing the meat that left the Temple courtyard from being subject to misuse of consecrated property, that statement applies only when the meat was disqualified by means of leaving, as the meat is not inside the Temple courtyard where the sprinkling could be effective for it. But with regard to a lack in the measure of the remainder of a meal offering that is inside the Temple courtyard, the burning of the handful is effective in removing the remainder from being subject to misuse of consecrated property as well as in establishing it as piggul.
אמר רבא מנא אמינא לה דתנן הקומץ את המנחה לאכול שיריה בחוץ או כזית משיריה בחוץ ותני רבי חייא הקומץ את המנחה ולא תני או כזית
Rava said: From where do I say that even remainders that lack a full measure can be rendered piggul? This can be inferred from that which we learned in the mishna: With regard to one who removes a handful from the meal offering with the intent to partake of its remainder outside the Temple courtyard or to partake of an olive-bulk of its remainder outside the Temple courtyard, the meal offering is unfit but there is no liability for karet, and if he removes a handful from the meal offering with the intent to partake of its remainder beyond the designated time or to partake of an olive-bulk of its remainder beyond the designated time the offering is piggul and one is liable to receive karet for partaking of the remainder of that meal offering. And Rabbi Ḥiyya teaches in his version of the mishna: One who removes a handful from the meal offering with the intent to partake of its remainder, and he does not teach: Or an olive-bulk of its remainder.
מ”ט לא תני או כזית לאו כגון שחסרו שירים וקמו להו אכזית וכיון דבמתן כלי בהילוך ובהקטרה לא מתני ליה
Rava continues: What is the reason that Rabbi Ḥiyya diverged from the standard text of the mishna and did not teach: Or an olive-bulk? Is it not because his mishna is discussing a case where the remainder later became lacking and its measure stood at an olive-bulk? And therefore Rabbi Ḥiyya did not include the clause: Or an olive-bulk, since later in the mishna, with regard to the placement of the handful in a vessel, and with regard to the conveyance of the vessel to the altar, and with regard to the burning of the handful, he could not teach the phrase:
או כזית אשירים בקמיצה נמי לאכול שירים לא תני או כזית וקתני סיפא פיגול וחייבין עליו כרת אלמא מהניא להו הקטרה
Or an olive-bulk, in the case of one’s intent with regard to the consumption of the remainder, because the remainder is already the size of an olive-bulk. Therefore, in the case of the removal of the handful as well, i.e., when he teaches: One who removes a handful to partake of its remainder, Rabbi Ḥiyya did not teach: Or to consume an olive-bulk of its remainder, despite the fact that he could have done so in that clause. Rava concludes his proof: And yet the latter clause teaches that if one burned the handful with the intent to consume the remainder after its designated time, the offering is piggul and one is liable to receive karet on account of it. Evidently, burning is effective in rendering a lacking remainder as piggul.
א”ל אביי לא הא מני ר”א היא דתנן הקומץ והלבונה והקטרת ומנחת כהנים ומנחת כהן משיח ומנחת נסכים שהקריב מאחת מהן כזית בחוץ חייב ורבי אלעזר פוטר עד שיקריב את כולו
Abaye said to Rava: No, one cannot prove from here that the mishna is discussing the case of a remainder that became lacking. The reason for this is: In accordance with whose opinion is this mishna of Rabbi Ḥiyya? It is in accordance with the opinion of Rabbi Elazar, as we learned in a mishna (Zevaḥim 109b): With regard to the handful of flour, and the frankincense, and the incense, and the meal offering of priests (see Leviticus 6:16), and the meal offering of the anointed priest (see Leviticus 6:12–15), and the meal offering that accompanies the libations brought with animal offerings (see Numbers 15:1–16), where one sacrificed an olive-bulk from one of them outside the Temple courtyard, he is liable for sacrificing outside the courtyard. And Rabbi Elazar exempts one from liability until he sacrifices them in their entirety rather than just an olive-bulk from them.
כיון דבהקטרת קמיצה לא מתני ליה או כזית מקומצה בחוץ בשירים נמי לא מתני ליה או כזית
Abaye concludes: Since with regard to the burning of the handful he could not teach: Or burn an olive-bulk of its handful outside the Temple, as according to Rabbi Elazar one is not liable for burning anything less than the full handful and therefore intent to burn only an olive-bulk does not render the offering piggul, with regard to the remainder as well, he did not teach: Or an olive-bulk.
אי רבי אלעזר האי להקטיר קומצה להקטיר קומצה ולבונתה מיבעי ליה דתנן הקומץ והלבונה שהקריב את אחד מהן בחוץ חייב ורבי אלעזר פוטר עד שיקריב את שניהם
The Gemara asks: If the mishna of Rabbi Ḥiyya is really in accordance with the opinion of Rabbi Elazar, then this statement: To burn its handful outside the Temple courtyard, should have been phrased: To burn its handful and its frankincense outside the Temple courtyard, as we learned in a mishna (Zevaḥim 110a): With regard to the handful and the frankincense, in a case where one sacrificed only one of them outside the Temple courtyard, he is liable. Rabbi Eliezer exempts from liability one who burns only one of them until he sacrifices both of them together.
לא נצרכא אלא לקומץ דמנחת חוטא
The Gemara responds: The mishna of Rabbi Ḥiyya is necessary only for the handful of the meal offering of a sinner, which has no frankincense. Since only the burning of the handful permits the remainder of the sinner’s meal offering for consumption, one’s intent to burn it the next day renders the offering piggul. With regard to this meal offering, one is not liable for burning anything less than the full handful, according to Rabbi Elazar, and therefore it does not teach: Or an olive-bulk.
ואיכפל תנא לאשמועינן קומץ דמנחת חוטא אין וכן כי אתא רב דימי א”ר אלעזר קומץ דמנחת חוטא הוא ורבי אלעזר היא
The Gemara asks: And did the tanna go to all that trouble [ve’ikhpal] just to teach us a halakha that is applicable only in the case of the handful of the meal offering of a sinner? The Gemara responds: Yes, he did. And similarly, when Rav Dimi came to Babylonia from Eretz Yisrael, he said that Rabbi Elazar ben Pedat said: When the mishna discusses an instance where one has intent to sacrifice the handful of a meal offering outside, it is referring to the handful of the meal offering of a sinner, and it is in accordance with the opinion of Rabbi Elazar.
הדר אמר רבא לאו מילתא היא דאמרי דתניא (ויקרא כד, ט) קדש קדשים הוא שאם נפרסה אחת מהן חלותיה כולן פסולות
Rava then said: That which I said, that the burning of the handful with the intent to consume the remainder the next day is effective in rendering even a remainder that became lacking in measure as piggul and to remove it from being subject to misuse of consecrated property is nothing, as it is taught in a baraita: The verse states with regard to the shewbread: “It is most holy” (Leviticus 24:9). The restrictive term “it” teaches that the shewbread must remain whole, so that if one of the loaves of the shewbread broke and consequently became lacking in measure, then all of its loaves are disqualified, and the burning of the bowls of frankincense do not render them permitted for consumption.
הא יצאת הני דאיכא גוואי כשרות מאן שמעת ליה דאמר זריקה מועלת ליוצא ר”ע היא וקאמר נפרסה לא
Rava continues: It can be inferred from the baraita that if the loaves remained whole but one of them left the Temple, those that are inside the Temple are still fit. And whom have you heard who says: The sprinkling of the blood is effective in rendering piggul an item that left the Temple? It is Rabbi Akiva. And yet he says in this baraita that if one of the loaves broke, the burning of the frankincense is not effective for them. Similarly, with regard to the remainder of a meal offering that became lacking in measure, even Rabbi Akiva agrees that the burning of the handful is ineffective in rendering it piggul.
א”ל אביי מי קתני הא יצאת דלמא הא נטמאת הנך כשרות
Abaye said to Rava: How can you cite a proof from this baraita? Is it taught in this baraita: But if a loaf of shewbread left, those loaves that remain inside are fit? Perhaps all of the loaves are disqualified if even one of them left, and one should infer a different halakha from the baraita, that if one of the loaves became ritually impure, these that remain pure are fit.
מ”ט דמרצה ציץ אבל יצאת לא ור’ אליעזר היא דאמר אין זריקה מועלת ליוצא
Abaye explains: What is the reason for such a distinction? The reason is that the frontplate of the High Priest effects acceptance for ritually impure offerings. But in a case where a loaf of shewbread left, the frontplate does not effect acceptance, and therefore all of the loaves are disqualified, as in a case where one loaf breaks. And if so, the baraita is in accordance with the opinion of Rabbi Eliezer, who says that sprinkling is not effective with regard to an item that left the Temple courtyard.
ובדין הוא דאיבעי ליה למיתני נמי יצאת והאי דקתני נפרסה הא קמ”ל דאפי’ נפרסה דאיתיה בפנים לא מהניא ליה הקטרה אבל לר”ע דאמר זריקה מועלת ליוצא אפי’ חסרון נמי מהניא ליה הקטרה:
Abaye continues: And by right the baraita should have also taught that if one of the loaves of shewbread left, all the loaves are disqualified. And as for the fact that it teaches the halakha specifically with regard to a loaf that broke, this is what the baraita teaches us: That even if the loaf broke, in which case the loaf is still inside the Temple, burning is not effective with regard to it. But according to Rabbi Akiva, who says that sprinkling is effective with regard to an item that left the Temple, even in the case of a lacking measure, burning is effective with regard to it.
מתני׳ לאכול כחצי זית ולהקטיר כחצי זית כשר שאין אכילה והקטרה מצטרפין:
MISHNA: If one’s intent was to partake of half an olive-bulk of the remainder and to burn half an olive-bulk of it not at the appropriate time or not in the appropriate area, the offering is fit, because eating and burning do not join together.
גמ׳ טעמא דלאכול ולהקטיר הא לאכול ולאכול דבר שאין דרכו לאכול מצטרף
GEMARA: The Gemara infers from the mishna: The reason that the two halves of an olive-bulk do not join together is because his intent was to partake of half an olive-bulk and to burn half an olive-bulk, which indicates that if his intent was to partake of half an olive-bulk of the remainder and to partake of half an olive-bulk of an item whose typical manner is such that one does not consume it, i.e., the handful, then the halves do join together to the amount of an olive-bulk and disqualify the offering.
והקתני רישא לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר דבר שדרכו לאכול אין שאין דרכו לאכול לא מאן תנא
The Gemara notes an apparent contradiction: But the first clause teaches, in the earlier mishna: If one’s intent was to partake of an item whose typical manner is such that one partakes of it, or to burn an item whose typical manner is such that one burns it on the altar, beyond its designated time, the offering is piggul. One can infer from this mishna that if his intent was to partake of an item whose typical manner is such that one partakes of it, yes, such intent disqualifies an offering. But if his intent was to partake of an item whose typical manner is such that one does not partake of it, this intent does not disqualify the offering, and likewise such intent does not join together with another to this end. If so, who is the tanna who taught the latter clause?
א”ר ירמיה הא מני ר”א היא דאמר מחשבין מאכילת אדם [לאכילת] מזבח ומאכילת מזבח [לאכילת] אדם
Rabbi Yirmeya said: In accordance with whose opinion is this mishna? It is in accordance with the opinion of Rabbi Eliezer, who says that one can have improper intent from the consumption performed by a person to the consumption performed by the altar, and from the consumption performed by the altar to the consumption performed by a person. In other words, if one’s intent was to burn the remainder the next day or to consume the handful the next day, such intent disqualifies an offering even though the remainder is intended for consumption by the priests and the handful is intended for burning upon the altar.
דתנן הקומץ את המנחה לאכול דבר שאין דרכו לאכול ולהקטיר דבר שאין דרכו להקטיר כשר ור”א פוסל
The Gemara cites the relevant ruling of Rabbi Eliezer. As we learned in a mishna (17a): In the case of one who removes a handful from the meal offering with the intent to consume after its designated time an item whose typical manner is such that one does not consume it, i.e., the handful, or to burn beyond its designated time an item whose typical manner is such that one does not burn it on the altar, i.e., the remainder of the meal offering, the meal offering is fit. And Rabbi Eliezer deems it unfit, although it is not piggul and consuming it is not punishable by karet.
אביי אמר אפי’ תימא רבנן לא תימא הא לאכול ולאכול דבר שאין דרכו לאכול אלא אימא הא לאכול ולאכול דבר שדרכו לאכול
Abaye said: You may even say that the mishna here is in accordance with the opinion of the Rabbis. And do not say that one should infer from the mishna that if his intent was to partake of half an olive-bulk of an item whose typical manner is such that one consumes it and to partake of half an olive-bulk of an item whose typical manner is such that one does not partake of it, the offering is disqualified. Rather, say that if his intent was to partake of half an olive-bulk on the next day and to partake of half an olive-bulk outside the Temple, and each of these halves is from an item whose typical manner is such that one partakes of it, then the halves are joined together and disqualify the offering.
ומאי קמ”ל הא בהדיא קתני לה לאכול כזית בחוץ וכזית למחר כזית למחר וכזית בחוץ כחצי זית בחוץ וכחצי זית למחר כחצי זית למחר וכחצי זית בחוץ פסול ואין בו כרת
The Gemara asks: And what is this teaching us? The previous mishna already teaches that principle explicitly: If one performed one of these rites with the intent to partake of an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is unfit but there is no liability for karet.
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