What is the root of the debate about what is done with the meal sin offering of a priest – burned in its entirety, a handful is separated and each part is burned separately or a handful is separated and burned and the remainder is put by the beit hadeshen to be “lost” (not burned)? Which offerings are burned in their entirety? And which are entirely brought to the priest? How is the oil done in the voluntary offerings?
This week’s learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch.
Want to dedicate learning? Get started here:
0:00
0:00
This week’s learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch.
Menachot 74
מנחת חוטא של כהנים כמנחת חוטא של ישראל מה מנחת חוטא של ישראל נקמצת אף מנחת חוטא של כהנים נקמצת
the meal offering of a sinner brought by one of the priests as equivalent to the status of a meal offering of a sinner brought by an Israelite. Just as with regard to the meal offering of a sinner brought by an Israelite, a handful is removed, so too, with regard to the meal offering of a sinner brought by one of the priests, a handful is removed.
אי מה מנחת חוטא של ישראל נקמצת ושיריה נאכלין אף מנחת חוטא של כהנים נקמצת ושיריה נאכלין
The baraita challenges this: If so, then say as follows: Just as with regard to the meal offering of a sinner brought by an Israelite, a handful is removed and its remainder is eaten, so too, with regard to the meal offering of a sinner brought by one of the priests, a handful should be removed and its remainder eaten.
תלמוד לאמר (ויקרא ה, יג) לכהן כמנחה לכהן כמנחה ולא לאשים כמנחה הא כיצד קומץ קרב בעצמו ושירים קריבין בעצמן
Therefore, the verse states: “And the remainder shall be the priest’s, as the meal offering,” which is interpreted to mean that with regard to the rite performed by the priest, his meal offering is like the meal offering of the Israelite, but it is not like the meal offering of the Israelite with regard to consumption by the fires of the altar. How is this possible? In what ways does the meal offering of a priest resemble that of an Israelite in some respects and not in others? The priest’s handful is sacrificed by itself, like that of the Israelite, and the remainder is sacrificed by itself, unlike those of the Israelite, which are eaten.
הא שתהא עבודתה כשרה בו מהכא נפקא
§ According to the opinion of the first tanna in the baraita cited earlier, a priest may perform the rites of a meal offering of a sinner that he brings for himself based on the verse “And the remainder shall be the priest’s, as the meal offering.” The Gemara now asks: With regard to this halakha that its rite is valid when performed by him, is it derived from here?
מהתם נפקא מנין לכהן שבא ומקריב קרבנותיו בכל עת ובכל שעה שירצה תלמוד לאמר (דברים יח, ו) ובא בכל אות נפשו ושרת
It is derived from there, another verse cited in a baraita, which states: From where is it derived with regard to a priest that he may come and sacrifice his offerings at any time and at any hour that he desires, even when it is not during the period of his priestly watch? The verse states: “And if a Levite comes from any of your gates from all of Israel, where he lives, and comes with all the desire of his soul to the place which the Lord shall choose, then he shall serve in the name of the Lord his God, as all his brothers the Levites do, who stand there before the Lord” (Deuteronomy 18:6–7).
אי מהתם הוה אמינא הני מילי דבר שאין בא על חטא אבל דבר שבא על חטא אימא לא
The Gemara answers: If the halakha were derived from there, the verse in Deuteronomy, I would say: This statement, that a priest may perform his rites whenever he chooses, applies only to a matter that does not come to atone for a sin, as the verse is referring to an offering that he desires to bring. But with regard to a matter that comes to atone for a sin, I would say that he may not perform the rite himself. Therefore, the halakha of the meal offering of a sinner must be derived from the verse in Leviticus: “And the remainder shall be the priest’s, as the meal offering.”
והא נמי מהכא נפקא מהתם נפקא (במדבר טו, כח) וכפר הכהן על הנפש השוגגת בחטאה בשגגה מלמד שהכהן מתכפר על ידי עצמו
The Gemara asks: And is this halakha that a priest may perform the rite of his own sin offering also derived from here, i.e., the verse: “And the remainder shall be the priest’s, as the meal offering”? It is derived from there: “And the priest shall effect atonement for the soul that sins unwittingly, when he sins unwittingly” (Numbers 15:28). The term “for the soul that sins unwittingly” teaches that the priest may effect atonement even through himself, when he performs the rite.
אי מההוא הוה אמינא הני מילי בשוגג אבל במזיד לא קמ”ל
The Gemara answers: If the halakha were derived from that latter verse, I would say: This statement, permitting him to effect his own atonement, applies when the offering is brought for a sin committed unwittingly. But with regard to an offering brought for a sin committed intentionally, the priest may not effect his own atonement. Therefore, the verse that states: “And the remainder shall be the priest’s, as the meal offering,” teaches us that the priest may perform the rite even for an offering that he brings for an intentional sin.
במזיד היכי משכחת לה בזדון שבועה
The Gemara clarifies: With regard to an offering brought for a sin committed intentionally, how can you find these circumstances? The Gemara answers: You can find them in the instance of a meal offering brought as atonement for intentionally taking a false oath of testimony that he was not aware of a certain incident involving another individual. The priest may perform the rites for a meal offering that he brings to atone for such a sin.
תניא אידך רבי שמעון אומר מנחת חוטא של כהנים נקמצת והקומץ קרב בפני עצמו והשירים קריבין בפני עצמן ר’ אלעזר בר’ שמעון אומר הקומץ קרב בעצמו והשירים מתפזרין על בית הדשן
§ With regard to the opinion of Rabbi Shimon that a handful of the meal offering of a sinner brought by a priest is separated and offered upon the altar, it is taught in another baraita that Rabbi Shimon says: With regard to the meal offering of a sinner brought by one of the priests, a handful is removed; and the handful is sacrificed by itself, and the remainder is sacrificed by itself. Rabbi Elazar, son of Rabbi Shimon, says: The handful is sacrificed by itself, and the remainder is scattered upon the place of the ashes.
אמר ר’ חייא בר אבא הוי בה רבי יוחנן בית הדשן דהיכא אי דלמעלה היינו אבוה אי דלמטה יש לך דבר שקרב למטה
With regard to the opinion of Rabbi Elazar, son of Rabbi Shimon, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan discusses it and asks: To which place of the ashes in the Temple is he referring? If he is referring to the one that is above, upon the altar, his opinion is identical to that of his father, Rabbi Shimon, who stated that the remainder is offered and burned upon the altar, after which the ashes are swept onto the ash heap upon the altar. If so, according to both opinions, the remainder is taken to the same place. And if Rabbi Elazar, son of Rabbi Shimon, is referring to the ash heap that is below the altar, that is difficult: Do you have any item that is sacrificed below the altar?
אמר ליה רבי אבא דלמא לאיבוד אחיכו עליה וכי יש לך דבר שקרב לאיבוד
Rabbi Abba said to Rabbi Ḥiyya bar Abba: Perhaps Rabbi Elazar, son of Rabbi Shimon, means that the remainder is scattered there to be wasted. When the Sages heard this, they laughed at him, saying: But do you have any item that is sacrificed as part of the Temple service in order to be wasted?
תני אבוה דרבי אבין (ויקרא ו, טז) כל מנחת כהן כליל תהיה לא תאכל לאכילה הקשתיה ולא לדבר אחר
The Gemara answers that there are consecrated items that are intentionally wasted. With regard to such items, the father of Rabbi Avin teaches: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten” (Leviticus 6:16). Why must this verse, which follows those discussing the High Priest’s daily griddle-cake offering, state that it shall not be eaten, after it already states that it is entirely offered? The verse teaches: I have likened the meal offering of a sinner brought by a priest to the daily griddle-cake offering brought by the High Priest with regard to eating, insofar as it is not eaten, but I have not likened it with regard to another matter, i.e., that the meal offering of a sinner is not burned in the manner of the griddle-cake offering.
מאי קא אמר אמר אביי הכי קא אמר כל מנחת כהן לא תאכל חובתו כליל תהיה נדבתו א”ל רבא סכינא חריפא מפסקא קראי
The Gemara asks: What is he saying, as the verse states explicitly that it must be entirely offered? Abaye said that this is what he is saying: This is how the verse is to be read: “Every meal offering of the priest…shall not be eaten,” when the offering is sacrificed to fulfill his obligation, such as the meal offering of a sinner. It is neither eaten nor completely burned, but rather placed on the ash heap. When the verse states: “Shall be offered in its entirety,” this is referring to his gift offering, which is completely burned in the manner of a griddle-cake offering. Rava said to him: This reading is like a sharp knife cutting the verses to pieces, as it interprets the beginning and end of the verse together, ignoring the middle.
אלא אמר רבא כל מנחת כהן כליל תהיה נדבתו לא תאכל חובתו
Rather, Rava says: When the verse states: “Every meal offering of the priest shall be offered in its entirety,” this is referring to his gift offering, which is entirely offered. When the verse states that it “shall not be eaten,” this is referring to his obligatory meal offering, which is neither eaten nor entirely offered.
ואיפוך אנא מסתברא נדבתו הוה ליה לרבויי שכן תדירה לא חטי בסים ריחיה
The Gemara asks: But why should the verse be read that way? I can reverse the interpretation and say that the priest’s obligatory meal offering is entirely offered, and his gift offering shall be neither eaten nor entirely offered. The Gemara answers: It stands to reason that his gift offering should be included in the phrase “shall be offered in its entirety,” as it resembles the griddle-cake offering and differs from the meal offering of a sinner in several respects, namely, that it is frequent, that the priest bringing it did not sin, and that its scent is fragrant, as it is mixed with oil, and frankincense is added to it.
אדרבה חובתו הוה ליה לרבויי שכן עשרון חובה הנך נפישן
The Gemara asks: On the contrary, the verse should be interpreted to include his obligatory meal offering, as the obligatory meal offering is similar to the griddle-cake offering in that, unlike the gift offering, it comprises a tenth of an ephah and bringing it is an obligation. The Gemara responds: Because these similarities between the gift offering and the griddle-cake offering are more numerous than those between the obligatory offering and the griddle-cake offering, it is logical that the verse is comparing the gift offering to the griddle-cake offering.
ורבנן האי כל מנחת כהן כליל תהיה לא תאכל מאי עבדי ליה
§ After discussing the opinions of Rabbi Shimon and Rabbi Elazar, son of Rabbi Shimon, the Gemara asks: And as for the opinion of the Rabbis that no handful is removed from any of the meal offerings of the priests, with regard to this verse: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten,” what do they do with it? How do they interpret the superfluous phrase: “It shall not be eaten”?
מיבעי להו לכדתניא אין לי אלא עליונה בכליל תקטר ותחתונה בלא תאכל
The Gemara answers: They require it for that which is taught in a baraita: Concerning the griddle-cake offering, the verse states: “It shall be entirely smoked for the Lord” (Leviticus 6:15). From this verse and the verse that follows it, which states: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten,” I have derived only that the griddle-cake offering mentioned above, in the first verse, is subject to: “It shall be entirely smoked,” and that other meal offerings of priests mentioned below, in the second verse, are subject to: “It shall not be eaten.”
מנין ליתן את האמור של זה בזה ואת האמור של זה בזה תלמוד לאמר כליל כליל לגזירה שוה נאמר כאן כליל ונאמר להלן כליל
From where is it derived to apply the prohibition that was said about this case to that case, and the prohibition that was said about that case to this case, to teach that the priests’ meal offerings shall be entirely smoked and the griddle-cake offering shall not be eaten? The verse states: “Entirely,” in the first verse, and: “Entirely,” in the second, to be utilized as a verbal analogy: It is stated here, with regard to the priests’ meal offerings: “Entirely,” and it is stated there, with regard to the griddle-cake offering: “Entirely.”
מה להלן בכליל תקטר אף כאן בכליל תקטר ומה כאן ליתן לא תעשה על אכילתו אף להלן ליתן לא תעשה על אכילתו
Just as there, the offering is subject to the prohibition of: “It shall be entirely smoked,” so too here, the offerings are subject to the prohibition of: “It shall be entirely smoked.” And just as here, with regard to the meal offering of the priest, the verse serves to impose a prohibition upon eating it, so too there, with regard to the griddle-cake offering, the verse serves to impose a prohibition upon eating it.
בעי רבינא כהן שאכל מן האימורין מה הוא לאו דזרות
§ With regard to the prohibition against eating from certain offerings derived from the verse that states: “Shall be offered in its entirety; it shall not be eaten,” Ravina asks: In the case of a priest who ate from the sacrificial portions, what is the halakha? As to whether this priest violates the prohibition of a non-priest eating certain types of sacrificial meat, expressed in the verse: “No non-priest shall eat of the sacrificial meat” (Leviticus 22:10),
לא קא מיבעיא לי כי קא מבעיא לי לאו דכליל תהיה מאי
I do not raise the dilemma. When I raise the dilemma, it is with regard to the prohibition of: “Shall be offered in its entirety; it shall not be eaten.” What is the halakha? Is this prohibition applicable only to the meal offering of a priest mentioned in the verse, or does it apply to a priest who eats from the sacrificial portions as well?
אמר רב אהרן לרבינא תא שמע דתניא ר’ אליעזר אומר כל שהוא (ויקרא ו, טז) בכליל תהיה ליתן לא תעשה על אכילתו:
Rav Aharon said to Ravina: Come and hear an answer to this question from that which is taught in a baraita: Rabbi Eliezer says: With regard to every sacrificial item, not just the meal offering of a priest, such as the sacrificial portions, which is included in the category of “shall be offered in its entirety” that requires it to be burned, the verse serves to impose a prohibition against eating it.
מתני׳ מנחת כהנים ומנחת כהן משיח ומנחת נסכים למזבח ואין בהן לכהנים ובזה יפה כח מזבח מכח הכהנים שתי הלחם ולחם הפנים נאכלין לכהנים ואין בהם למזבח ובזה יפה כח הכהנים מכח המזבח:
MISHNA: The meal offering of priests, the meal offering of the anointed priest, i.e., the High Priest, and the meal offering brought with libations that accompany burnt offerings and peace offerings are burned in their entirety on the altar, and there is no part of them for the priests. And in the case of those offerings, the power of the altar is greater than the power of the priests. The two loaves, i.e., the public offering on Shavuot of two loaves baked from new wheat, and the shewbread, i.e., the twelve loaves that were placed on the sacred Table in the Sanctuary each Shabbat, are eaten by the priests, and there is no part of them burned on the altar. And in the case of those offerings, the power of the priests is greater than the power of the altar.
גמ׳ ותו ליכא והא איכא עולה איכא עורה לכהנים והא איכא עולת העוף איכא מוראה ונוצה והא איכא נסכים לשיתין אזלי
GEMARA: The Gemara asks: And are there no additional cases of sacrificial items that are completely placed on the altar, with none of their parts given to the priests? But isn’t there the burnt offering, which is completely burned on the altar? The Gemara answers: There is the burnt offering’s hide, which is given to the priests. The Gemara asks: But isn’t there the bird sacrificed as a burnt offering, whose skin is not given to the priests? The Gemara answers: There is the bird burnt offering’s crop and its feathers, which are not burned upon the altar. The Gemara asks: But aren’t there wine libations, which are completely poured onto the altar? The Gemara answers: The libations go to the drainpipes, and pouring the wine into the drainpipes is not considered placing it upon the altar.
ומאי בזו לאפוקי מדשמואל דאמר שמואל המתנדב יין מביאו ומזלפו על גבי אישים קמ”ל דלשיתין אזלי
The Gemara asks: And what is meant when the mishna emphasizes: And in the case of those offerings, the power of the altar is greater than the power of the priests, indicating that there are other items that one might have thought are burned entirely on the altar as well? The Gemara answers: The mishna’s wording serves to exclude the opinion of Shmuel, as Shmuel said: One who donates wine brings it and pours it over the fires of the altar, such that it is offered in the manner of an animal offering and not as a libation. Therefore, the mishna’s wording teaches us that wine donated in this manner goes to the drainpipes, unlike according to the opinion of Shmuel that it is entirely burned.
מסייע ליה לשמואל דאמר שמואל המתנדב שמן קומצו ושיריו נאכלין:
The Gemara adds: With regard to another ruling, the mishna supports a different statement of Shmuel. As Shmuel said: One who donates oil to the Temple removes a handful and sacrifices it on the altar, and its remainder is eaten by the priests. Shmuel’s ruling is in accordance with the mishna, which does not list a donation of oil as one of the offerings given completely to the altar.
שתי הלחם ולחם הפנים: ותו ליכא והא איכא חטאת העוף איכא דמה
§ According to the mishna, with regard to the two loaves and the shewbread, the power of the priests is greater than the power of the altar. The Gemara asks: And are there no more cases of sacrificial items that are given completely to the priests, with none of their parts placed upon the altar? But isn’t there the bird sacrificed as a sin offering, which is eaten entirely by the priests, and none of it is placed upon the altar? The Gemara answers: There is its blood, which is sprinkled upon the altar.
והאיכא לוג שמן של מצורע איכא מתנותיו
The Gemara asks: But isn’t there the log of oil of a leper that he brings on the day that he becomes ritually clean, which is given completely to the priests? The Gemara answers: It is not given completely to the priests, as there are its placements, when oil is sprinkled seven times “before the Lord” (Leviticus 14:16), and applied to the leper’s right ear, thumb, and big toe (see Leviticus 14:17).
ומאי בזו לאפוקי ממאן דאמר שתי הלחם הבאות בפני עצמן לשריפה אתיין קמשמע לן דבזו יפה כח כהנים לעולם:
The Gemara asks: And what is meant when the mishna emphasizes: And in the case of those offerings, the power of the priests is greater than the power of the altar? The Gemara answers: This wording serves to exclude the opinion of the one who says: The two loaves that are brought by themselves, unaccompanied by the requisite two lambs, may not be offered, and instead of being eaten they go to be burned. By emphasizing that the two loaves and the shewbread are eaten by the priests and not placed on the altar, the mishna teaches us that in this case, the power of the priests is always greater, even if the two lambs are not offered with the two loaves.
מתני׳ כל המנחות הנעשות בכלי טעונות שלשה מתנות שמן יציקה ובלילה ומתן שמן בכלי קודם לעשייתן
MISHNA: All the meal offerings that are prepared in a vessel, e.g., the offerings prepared in a pan or deep pan, require three placements of oil, listed here in the reverse order of their placement: Pouring oil on the cakes after they have been cooked, and mixing oil into the flour, and placement of oil into the vessel prior to preparation of the meal offerings.
חלות בוללן דברי רבי וחכמים אומרים סולת החלות טעונות בלילה ורקיקין משיחה כיצד מושחן כמין כי והשאר נאכלין לכהנים:
In the meal offerings that come as loaves, it is after the flour has been baked into loaves that one breaks them into pieces and mixes them with oil; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It is with fine flour that one mixes the oil. Although the loaves of the meal offering baked in an oven require mixing of their flour with oil, wafers do not require mixing, but rather a smearing of oil on them after baking. How does one smear oil on them? He does so in a shape similar to the Greek letter chi, Χ, and the rest of the oil remaining after smearing is eaten by priests.
גמ׳ למעוטי מאי אמר רב פפא למעוטי מנחת מאפה
GEMARA: With regard to the statement of the mishna that all the meal offerings prepared in a vessel require three placements of oil, the Gemara asks: To exclude what does the mishna specify: Meal offerings prepared in a vessel? Rav Pappa said: The mishna serves to exclude the oven-baked meal offering, whose preparation does not require the use of a service vessel, as it is merely baked in an oven. Such a meal offering does not require the pouring of the oil.
תנו רבנן (ויקרא ב, ז) ואם מנחת מרחשת קרבנך סלת בשמן תעשה מלמד שטעונה מתן שמן בכלי קרבנך קרבנך לגזירה שווה
With regard to the three placements of oil in a pan meal offering and a deep-pan meal offering, the Sages taught that the verse states: “And if your offering is a deep-pan meal offering, it shall be made of fine flour in oil” (Leviticus 2:7). This teaches that it requires the placement of oil in an empty vessel, and the flour is added afterward. In addition, the term “your offering” in this verse and the term “your offering” (Leviticus 2:5), written with regard to the meal offering prepared in a pan, are understood to teach a verbal analogy:
Follow
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
What Is the First Mitzvah in the Torah? – Gefet
Rabbanit Yael Shimoni
09.09.2025 | ט״ז באלול תשפ״ה
A Daf Of Their Own – Ruler or Leader: King vs. President
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
09.07.2025 | י״ד באלול תשפ״ה
נשיא מול מלך- דף משלהן
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
09.06.2025 | י״ג באלול תשפ״ה
כיצד בני, סמ”ר איתן דישון ז”ל, זיכה אותי בלימוד דף יומי – שירה דישון
09.05.2025 | י״ב באלול תשפ״ה
Ethics in Psychology and Lifnei Iver with Khaya Eisenberg
09.05.2025 | י״ב באלול תשפ״ה
Din & Daf: A Decree that the Majority Cannot Fulfill
Dr. Elana Stein Hain
09.04.2025 | י״א באלול תשפ״ה
Avodah Zarah Daf 71-76 + Siyum – Daf Yomi: One Week at a Time
Dr. Tamara Spitz
09.03.2025 | י׳ באלול תשפ״ה
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Susan Vishner
Brookline, United States
I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Rochel Cheifetz
Riverdale, NY, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Lisa S. Malik
Wynnewood, United States
I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Minnesota, United States
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Lisa Kolodny
Raanana, Israel
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me.
After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
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
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!
Beth Kissileff
Pittsburgh, United States
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me.
After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Wendy Rozov
Phoenix, AZ, United States
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
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
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Laura Warshawsky
Silver Spring, Maryland, United States
Menachot 74
מנחת חוטא של כהנים כמנחת חוטא של ישראל מה מנחת חוטא של ישראל נקמצת אף מנחת חוטא של כהנים נקמצת
the meal offering of a sinner brought by one of the priests as equivalent to the status of a meal offering of a sinner brought by an Israelite. Just as with regard to the meal offering of a sinner brought by an Israelite, a handful is removed, so too, with regard to the meal offering of a sinner brought by one of the priests, a handful is removed.
אי מה מנחת חוטא של ישראל נקמצת ושיריה נאכלין אף מנחת חוטא של כהנים נקמצת ושיריה נאכלין
The baraita challenges this: If so, then say as follows: Just as with regard to the meal offering of a sinner brought by an Israelite, a handful is removed and its remainder is eaten, so too, with regard to the meal offering of a sinner brought by one of the priests, a handful should be removed and its remainder eaten.
תלמוד לאמר (ויקרא ה, יג) לכהן כמנחה לכהן כמנחה ולא לאשים כמנחה הא כיצד קומץ קרב בעצמו ושירים קריבין בעצמן
Therefore, the verse states: “And the remainder shall be the priest’s, as the meal offering,” which is interpreted to mean that with regard to the rite performed by the priest, his meal offering is like the meal offering of the Israelite, but it is not like the meal offering of the Israelite with regard to consumption by the fires of the altar. How is this possible? In what ways does the meal offering of a priest resemble that of an Israelite in some respects and not in others? The priest’s handful is sacrificed by itself, like that of the Israelite, and the remainder is sacrificed by itself, unlike those of the Israelite, which are eaten.
הא שתהא עבודתה כשרה בו מהכא נפקא
§ According to the opinion of the first tanna in the baraita cited earlier, a priest may perform the rites of a meal offering of a sinner that he brings for himself based on the verse “And the remainder shall be the priest’s, as the meal offering.” The Gemara now asks: With regard to this halakha that its rite is valid when performed by him, is it derived from here?
מהתם נפקא מנין לכהן שבא ומקריב קרבנותיו בכל עת ובכל שעה שירצה תלמוד לאמר (דברים יח, ו) ובא בכל אות נפשו ושרת
It is derived from there, another verse cited in a baraita, which states: From where is it derived with regard to a priest that he may come and sacrifice his offerings at any time and at any hour that he desires, even when it is not during the period of his priestly watch? The verse states: “And if a Levite comes from any of your gates from all of Israel, where he lives, and comes with all the desire of his soul to the place which the Lord shall choose, then he shall serve in the name of the Lord his God, as all his brothers the Levites do, who stand there before the Lord” (Deuteronomy 18:6–7).
אי מהתם הוה אמינא הני מילי דבר שאין בא על חטא אבל דבר שבא על חטא אימא לא
The Gemara answers: If the halakha were derived from there, the verse in Deuteronomy, I would say: This statement, that a priest may perform his rites whenever he chooses, applies only to a matter that does not come to atone for a sin, as the verse is referring to an offering that he desires to bring. But with regard to a matter that comes to atone for a sin, I would say that he may not perform the rite himself. Therefore, the halakha of the meal offering of a sinner must be derived from the verse in Leviticus: “And the remainder shall be the priest’s, as the meal offering.”
והא נמי מהכא נפקא מהתם נפקא (במדבר טו, כח) וכפר הכהן על הנפש השוגגת בחטאה בשגגה מלמד שהכהן מתכפר על ידי עצמו
The Gemara asks: And is this halakha that a priest may perform the rite of his own sin offering also derived from here, i.e., the verse: “And the remainder shall be the priest’s, as the meal offering”? It is derived from there: “And the priest shall effect atonement for the soul that sins unwittingly, when he sins unwittingly” (Numbers 15:28). The term “for the soul that sins unwittingly” teaches that the priest may effect atonement even through himself, when he performs the rite.
אי מההוא הוה אמינא הני מילי בשוגג אבל במזיד לא קמ”ל
The Gemara answers: If the halakha were derived from that latter verse, I would say: This statement, permitting him to effect his own atonement, applies when the offering is brought for a sin committed unwittingly. But with regard to an offering brought for a sin committed intentionally, the priest may not effect his own atonement. Therefore, the verse that states: “And the remainder shall be the priest’s, as the meal offering,” teaches us that the priest may perform the rite even for an offering that he brings for an intentional sin.
במזיד היכי משכחת לה בזדון שבועה
The Gemara clarifies: With regard to an offering brought for a sin committed intentionally, how can you find these circumstances? The Gemara answers: You can find them in the instance of a meal offering brought as atonement for intentionally taking a false oath of testimony that he was not aware of a certain incident involving another individual. The priest may perform the rites for a meal offering that he brings to atone for such a sin.
תניא אידך רבי שמעון אומר מנחת חוטא של כהנים נקמצת והקומץ קרב בפני עצמו והשירים קריבין בפני עצמן ר’ אלעזר בר’ שמעון אומר הקומץ קרב בעצמו והשירים מתפזרין על בית הדשן
§ With regard to the opinion of Rabbi Shimon that a handful of the meal offering of a sinner brought by a priest is separated and offered upon the altar, it is taught in another baraita that Rabbi Shimon says: With regard to the meal offering of a sinner brought by one of the priests, a handful is removed; and the handful is sacrificed by itself, and the remainder is sacrificed by itself. Rabbi Elazar, son of Rabbi Shimon, says: The handful is sacrificed by itself, and the remainder is scattered upon the place of the ashes.
אמר ר’ חייא בר אבא הוי בה רבי יוחנן בית הדשן דהיכא אי דלמעלה היינו אבוה אי דלמטה יש לך דבר שקרב למטה
With regard to the opinion of Rabbi Elazar, son of Rabbi Shimon, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan discusses it and asks: To which place of the ashes in the Temple is he referring? If he is referring to the one that is above, upon the altar, his opinion is identical to that of his father, Rabbi Shimon, who stated that the remainder is offered and burned upon the altar, after which the ashes are swept onto the ash heap upon the altar. If so, according to both opinions, the remainder is taken to the same place. And if Rabbi Elazar, son of Rabbi Shimon, is referring to the ash heap that is below the altar, that is difficult: Do you have any item that is sacrificed below the altar?
אמר ליה רבי אבא דלמא לאיבוד אחיכו עליה וכי יש לך דבר שקרב לאיבוד
Rabbi Abba said to Rabbi Ḥiyya bar Abba: Perhaps Rabbi Elazar, son of Rabbi Shimon, means that the remainder is scattered there to be wasted. When the Sages heard this, they laughed at him, saying: But do you have any item that is sacrificed as part of the Temple service in order to be wasted?
תני אבוה דרבי אבין (ויקרא ו, טז) כל מנחת כהן כליל תהיה לא תאכל לאכילה הקשתיה ולא לדבר אחר
The Gemara answers that there are consecrated items that are intentionally wasted. With regard to such items, the father of Rabbi Avin teaches: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten” (Leviticus 6:16). Why must this verse, which follows those discussing the High Priest’s daily griddle-cake offering, state that it shall not be eaten, after it already states that it is entirely offered? The verse teaches: I have likened the meal offering of a sinner brought by a priest to the daily griddle-cake offering brought by the High Priest with regard to eating, insofar as it is not eaten, but I have not likened it with regard to another matter, i.e., that the meal offering of a sinner is not burned in the manner of the griddle-cake offering.
מאי קא אמר אמר אביי הכי קא אמר כל מנחת כהן לא תאכל חובתו כליל תהיה נדבתו א”ל רבא סכינא חריפא מפסקא קראי
The Gemara asks: What is he saying, as the verse states explicitly that it must be entirely offered? Abaye said that this is what he is saying: This is how the verse is to be read: “Every meal offering of the priest…shall not be eaten,” when the offering is sacrificed to fulfill his obligation, such as the meal offering of a sinner. It is neither eaten nor completely burned, but rather placed on the ash heap. When the verse states: “Shall be offered in its entirety,” this is referring to his gift offering, which is completely burned in the manner of a griddle-cake offering. Rava said to him: This reading is like a sharp knife cutting the verses to pieces, as it interprets the beginning and end of the verse together, ignoring the middle.
אלא אמר רבא כל מנחת כהן כליל תהיה נדבתו לא תאכל חובתו
Rather, Rava says: When the verse states: “Every meal offering of the priest shall be offered in its entirety,” this is referring to his gift offering, which is entirely offered. When the verse states that it “shall not be eaten,” this is referring to his obligatory meal offering, which is neither eaten nor entirely offered.
ואיפוך אנא מסתברא נדבתו הוה ליה לרבויי שכן תדירה לא חטי בסים ריחיה
The Gemara asks: But why should the verse be read that way? I can reverse the interpretation and say that the priest’s obligatory meal offering is entirely offered, and his gift offering shall be neither eaten nor entirely offered. The Gemara answers: It stands to reason that his gift offering should be included in the phrase “shall be offered in its entirety,” as it resembles the griddle-cake offering and differs from the meal offering of a sinner in several respects, namely, that it is frequent, that the priest bringing it did not sin, and that its scent is fragrant, as it is mixed with oil, and frankincense is added to it.
אדרבה חובתו הוה ליה לרבויי שכן עשרון חובה הנך נפישן
The Gemara asks: On the contrary, the verse should be interpreted to include his obligatory meal offering, as the obligatory meal offering is similar to the griddle-cake offering in that, unlike the gift offering, it comprises a tenth of an ephah and bringing it is an obligation. The Gemara responds: Because these similarities between the gift offering and the griddle-cake offering are more numerous than those between the obligatory offering and the griddle-cake offering, it is logical that the verse is comparing the gift offering to the griddle-cake offering.
ורבנן האי כל מנחת כהן כליל תהיה לא תאכל מאי עבדי ליה
§ After discussing the opinions of Rabbi Shimon and Rabbi Elazar, son of Rabbi Shimon, the Gemara asks: And as for the opinion of the Rabbis that no handful is removed from any of the meal offerings of the priests, with regard to this verse: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten,” what do they do with it? How do they interpret the superfluous phrase: “It shall not be eaten”?
מיבעי להו לכדתניא אין לי אלא עליונה בכליל תקטר ותחתונה בלא תאכל
The Gemara answers: They require it for that which is taught in a baraita: Concerning the griddle-cake offering, the verse states: “It shall be entirely smoked for the Lord” (Leviticus 6:15). From this verse and the verse that follows it, which states: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten,” I have derived only that the griddle-cake offering mentioned above, in the first verse, is subject to: “It shall be entirely smoked,” and that other meal offerings of priests mentioned below, in the second verse, are subject to: “It shall not be eaten.”
מנין ליתן את האמור של זה בזה ואת האמור של זה בזה תלמוד לאמר כליל כליל לגזירה שוה נאמר כאן כליל ונאמר להלן כליל
From where is it derived to apply the prohibition that was said about this case to that case, and the prohibition that was said about that case to this case, to teach that the priests’ meal offerings shall be entirely smoked and the griddle-cake offering shall not be eaten? The verse states: “Entirely,” in the first verse, and: “Entirely,” in the second, to be utilized as a verbal analogy: It is stated here, with regard to the priests’ meal offerings: “Entirely,” and it is stated there, with regard to the griddle-cake offering: “Entirely.”
מה להלן בכליל תקטר אף כאן בכליל תקטר ומה כאן ליתן לא תעשה על אכילתו אף להלן ליתן לא תעשה על אכילתו
Just as there, the offering is subject to the prohibition of: “It shall be entirely smoked,” so too here, the offerings are subject to the prohibition of: “It shall be entirely smoked.” And just as here, with regard to the meal offering of the priest, the verse serves to impose a prohibition upon eating it, so too there, with regard to the griddle-cake offering, the verse serves to impose a prohibition upon eating it.
בעי רבינא כהן שאכל מן האימורין מה הוא לאו דזרות
§ With regard to the prohibition against eating from certain offerings derived from the verse that states: “Shall be offered in its entirety; it shall not be eaten,” Ravina asks: In the case of a priest who ate from the sacrificial portions, what is the halakha? As to whether this priest violates the prohibition of a non-priest eating certain types of sacrificial meat, expressed in the verse: “No non-priest shall eat of the sacrificial meat” (Leviticus 22:10),
לא קא מיבעיא לי כי קא מבעיא לי לאו דכליל תהיה מאי
I do not raise the dilemma. When I raise the dilemma, it is with regard to the prohibition of: “Shall be offered in its entirety; it shall not be eaten.” What is the halakha? Is this prohibition applicable only to the meal offering of a priest mentioned in the verse, or does it apply to a priest who eats from the sacrificial portions as well?
אמר רב אהרן לרבינא תא שמע דתניא ר’ אליעזר אומר כל שהוא (ויקרא ו, טז) בכליל תהיה ליתן לא תעשה על אכילתו:
Rav Aharon said to Ravina: Come and hear an answer to this question from that which is taught in a baraita: Rabbi Eliezer says: With regard to every sacrificial item, not just the meal offering of a priest, such as the sacrificial portions, which is included in the category of “shall be offered in its entirety” that requires it to be burned, the verse serves to impose a prohibition against eating it.
מתני׳ מנחת כהנים ומנחת כהן משיח ומנחת נסכים למזבח ואין בהן לכהנים ובזה יפה כח מזבח מכח הכהנים שתי הלחם ולחם הפנים נאכלין לכהנים ואין בהם למזבח ובזה יפה כח הכהנים מכח המזבח:
MISHNA: The meal offering of priests, the meal offering of the anointed priest, i.e., the High Priest, and the meal offering brought with libations that accompany burnt offerings and peace offerings are burned in their entirety on the altar, and there is no part of them for the priests. And in the case of those offerings, the power of the altar is greater than the power of the priests. The two loaves, i.e., the public offering on Shavuot of two loaves baked from new wheat, and the shewbread, i.e., the twelve loaves that were placed on the sacred Table in the Sanctuary each Shabbat, are eaten by the priests, and there is no part of them burned on the altar. And in the case of those offerings, the power of the priests is greater than the power of the altar.
גמ׳ ותו ליכא והא איכא עולה איכא עורה לכהנים והא איכא עולת העוף איכא מוראה ונוצה והא איכא נסכים לשיתין אזלי
GEMARA: The Gemara asks: And are there no additional cases of sacrificial items that are completely placed on the altar, with none of their parts given to the priests? But isn’t there the burnt offering, which is completely burned on the altar? The Gemara answers: There is the burnt offering’s hide, which is given to the priests. The Gemara asks: But isn’t there the bird sacrificed as a burnt offering, whose skin is not given to the priests? The Gemara answers: There is the bird burnt offering’s crop and its feathers, which are not burned upon the altar. The Gemara asks: But aren’t there wine libations, which are completely poured onto the altar? The Gemara answers: The libations go to the drainpipes, and pouring the wine into the drainpipes is not considered placing it upon the altar.
ומאי בזו לאפוקי מדשמואל דאמר שמואל המתנדב יין מביאו ומזלפו על גבי אישים קמ”ל דלשיתין אזלי
The Gemara asks: And what is meant when the mishna emphasizes: And in the case of those offerings, the power of the altar is greater than the power of the priests, indicating that there are other items that one might have thought are burned entirely on the altar as well? The Gemara answers: The mishna’s wording serves to exclude the opinion of Shmuel, as Shmuel said: One who donates wine brings it and pours it over the fires of the altar, such that it is offered in the manner of an animal offering and not as a libation. Therefore, the mishna’s wording teaches us that wine donated in this manner goes to the drainpipes, unlike according to the opinion of Shmuel that it is entirely burned.
מסייע ליה לשמואל דאמר שמואל המתנדב שמן קומצו ושיריו נאכלין:
The Gemara adds: With regard to another ruling, the mishna supports a different statement of Shmuel. As Shmuel said: One who donates oil to the Temple removes a handful and sacrifices it on the altar, and its remainder is eaten by the priests. Shmuel’s ruling is in accordance with the mishna, which does not list a donation of oil as one of the offerings given completely to the altar.
שתי הלחם ולחם הפנים: ותו ליכא והא איכא חטאת העוף איכא דמה
§ According to the mishna, with regard to the two loaves and the shewbread, the power of the priests is greater than the power of the altar. The Gemara asks: And are there no more cases of sacrificial items that are given completely to the priests, with none of their parts placed upon the altar? But isn’t there the bird sacrificed as a sin offering, which is eaten entirely by the priests, and none of it is placed upon the altar? The Gemara answers: There is its blood, which is sprinkled upon the altar.
והאיכא לוג שמן של מצורע איכא מתנותיו
The Gemara asks: But isn’t there the log of oil of a leper that he brings on the day that he becomes ritually clean, which is given completely to the priests? The Gemara answers: It is not given completely to the priests, as there are its placements, when oil is sprinkled seven times “before the Lord” (Leviticus 14:16), and applied to the leper’s right ear, thumb, and big toe (see Leviticus 14:17).
ומאי בזו לאפוקי ממאן דאמר שתי הלחם הבאות בפני עצמן לשריפה אתיין קמשמע לן דבזו יפה כח כהנים לעולם:
The Gemara asks: And what is meant when the mishna emphasizes: And in the case of those offerings, the power of the priests is greater than the power of the altar? The Gemara answers: This wording serves to exclude the opinion of the one who says: The two loaves that are brought by themselves, unaccompanied by the requisite two lambs, may not be offered, and instead of being eaten they go to be burned. By emphasizing that the two loaves and the shewbread are eaten by the priests and not placed on the altar, the mishna teaches us that in this case, the power of the priests is always greater, even if the two lambs are not offered with the two loaves.
מתני׳ כל המנחות הנעשות בכלי טעונות שלשה מתנות שמן יציקה ובלילה ומתן שמן בכלי קודם לעשייתן
MISHNA: All the meal offerings that are prepared in a vessel, e.g., the offerings prepared in a pan or deep pan, require three placements of oil, listed here in the reverse order of their placement: Pouring oil on the cakes after they have been cooked, and mixing oil into the flour, and placement of oil into the vessel prior to preparation of the meal offerings.
חלות בוללן דברי רבי וחכמים אומרים סולת החלות טעונות בלילה ורקיקין משיחה כיצד מושחן כמין כי והשאר נאכלין לכהנים:
In the meal offerings that come as loaves, it is after the flour has been baked into loaves that one breaks them into pieces and mixes them with oil; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It is with fine flour that one mixes the oil. Although the loaves of the meal offering baked in an oven require mixing of their flour with oil, wafers do not require mixing, but rather a smearing of oil on them after baking. How does one smear oil on them? He does so in a shape similar to the Greek letter chi, Χ, and the rest of the oil remaining after smearing is eaten by priests.
גמ׳ למעוטי מאי אמר רב פפא למעוטי מנחת מאפה
GEMARA: With regard to the statement of the mishna that all the meal offerings prepared in a vessel require three placements of oil, the Gemara asks: To exclude what does the mishna specify: Meal offerings prepared in a vessel? Rav Pappa said: The mishna serves to exclude the oven-baked meal offering, whose preparation does not require the use of a service vessel, as it is merely baked in an oven. Such a meal offering does not require the pouring of the oil.
תנו רבנן (ויקרא ב, ז) ואם מנחת מרחשת קרבנך סלת בשמן תעשה מלמד שטעונה מתן שמן בכלי קרבנך קרבנך לגזירה שווה
With regard to the three placements of oil in a pan meal offering and a deep-pan meal offering, the Sages taught that the verse states: “And if your offering is a deep-pan meal offering, it shall be made of fine flour in oil” (Leviticus 2:7). This teaches that it requires the placement of oil in an empty vessel, and the flour is added afterward. In addition, the term “your offering” in this verse and the term “your offering” (Leviticus 2:5), written with regard to the meal offering prepared in a pan, are understood to teach a verbal analogy:
Follow
