Rav Shimi bar Ashi raised a difficulty with those who limited the law about unspecified money for the nazirite sacrifices being used for voluntary burnt offerings for money only and not animals, pieces of silver, or piles of beams. Rav Shimi showed that also birds can remain unspecified until a later stage. Rav Papa responded with a source showing that animals do not remain unspecified, even in a case where one didn’t specifically designate each one for each particular sacrifice as when a nazir set aside a female sheep, male sheep, and ram, but did not specify which sacrifice each one is for, it is as if they are already specified. Rav Shimi rejects Rav Papa’s response as when one specifies those particular animals, it is clear which was meant for which sacrifice since the Torah specifically says that a female sheep is brought as a sin offering, the male sheep for a burnt offering and the ram for a peace offering and therefore, it is as if they were specifically designated. Earlier, Rav Nachan stated that even though the law of unspecified money does not apply to an animal, it would apply to an animal with a blemish, as it could be sold immediately and was therefore considered like money. Rav Hamnuna and Rava bring tannaitic sources to raise a difficulty against Rav Nachman.
This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
Want to dedicate learning? Get started here:
Summary
Today’s daily daf tools:
This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
Nazir 27
אֲמַר לֵיהּ: וְלִיטַעְמָיךְ, הָא דִּתְנַן: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: הֵבִיא שָׁלֹשׁ בְּהֵמוֹת וְלֹא פֵּירֵשׁ, הָרְאוּיָה לְחַטָּאת — תִּקְרַב חַטָּאת, לְעוֹלָה — תִּקְרַב עוֹלָה, לִשְׁלָמִים — תִּקְרַב שְׁלָמִים. אַמַּאי? הָא אָמְרַתְּ: בְּהֵמָה לָאו כִּמְפוֹרֶשֶׁת דָּמְיָא!
Rav Pappa said to him: And according to your reasoning, which leads to the conclusion that all items can have the status of unallocated funds, consider that which we learned in a mishna (45a): Rabban Shimon ben Gamliel says: If one brought three different animals for his naziriteship and did not specify which was for which offering, that which is fit for a sin-offering, a ewe, is sacrificed as a sin-offering; the animal suitable for a burnt-offering, a male sheep or bull, is sacrificed as a burnt-offering; and the animal fit for a peace-offering, any other male or female, is sacrificed as a peace-offering. But according to your opinion, why is this so? Didn’t you say that an animal is not considered as allocated, but is instead like unallocated funds; how can one decide which animal to use for each offering?
אֲמַר לֵיהּ, הָתָם: ״וְלָקַח … וְעָשָׂה״.
Rav Shimi bar Ashi said to him: As for the case of birds, this is an exception, as there is an explicit verse to this effect there: It states with regard to the owner of a bird offering: “And he shall take one he-lamb for a guilt-offering to be waved, to make atonement for him, and one tenth part of an ephah of fine flour mingled with oil for a meal-offering, and a log of oil; and two turtledoves or two young pigeons, such as his means suffice for, and the one shall be a sin-offering and the other a burnt-offering” (Leviticus 14:21–22), and it later states with regard to the priest: “And he shall sacrifice one of the turtledoves, or of the young pigeons, such as his means suffice for; even such as his means suffice for, the one for a sin-offering, and the other for a burnt-offering” (Leviticus 14:30–31).
אָמַר רַחֲמָנָא: אִי בִּלְקִיחַת בְּעָלִים, אִי בַּעֲשִׂיַּית כֹּהֵן. הָכָא נָמֵי,
The Merciful One thereby states that the birds are allocated and designated for their offering either by the acquisition of the owner, by designating each bird for a particular offering upon their purchase, or by the action of the priest. With regard to the ruling of Rabban Shimon ben Gamliel, it presents no difficulty either, as it is a special case as well. Here too, when one separates these particular animals for his naziriteship offerings,
מִי מָצֵית אָמְרַתְּ הָדֵין דְּחַטָּאת תִּקְרַב עוֹלָה? הָכָא נְקֵבָה, הָכָא זָכָר.
how can you say that this one that is for the sin-offering shall be sacrificed as a burnt-offering? Here, only a female may be sacrificed as a sin-offering, whereas here, in the case of a burnt-offering, it must be male. Therefore, it is as though he allocated each animal for a specific offering. Consequently, you cannot compare this case to that of items that are not inherently designated for a particular purpose, e.g., a blemished animal or a silver bar, as they have the status of unallocated funds.
מֵתִיב רַב הַמְנוּנָא: וּמִי אָמְרִינַן בְּהֵמָה בַּעֲלַת מוּם כִּסְתוּמָה דָּמְיָא? תָּא שְׁמַע: כֵּיצַד אָמְרוּ הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו? בִּזְמַן שֶׁהָיָה הוּא וְאָבִיו נְזִירִים, וְהִפְרִישׁ אָבִיו מָעוֹת לִנְזִירוּתוֹ וָמֵת, וְאָמַר: ״הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֲגַלֵּחַ עַל מְעוֹת אַבָּא״.
§ Rav Hamnuna raised an objection against Rav Naḥman’s statement: And do we say that a blemished animal is considered like unallocated funds? Come and hear a proof to the contrary from the following baraita, which begins: How, in what case, did the Sages say that a man shaves, i.e., bring the offerings sacrificed at the end of a term of naziriteship, for his father’s naziriteship? The Gemara cites a part of that baraita which records a case where the son does not bring the offerings for his father’s naziriteship: When he and his father were both nazirites, and his father separated money for the offerings of his naziriteship and died, and the son said: I am hereby a nazirite on the condition that I will shave, i.e., bring my offerings, through the money my father set aside, in that case he cannot shave for his father’s naziriteship.
הָיוּ לוֹ מָעוֹת סְתוּמוֹת — יִפְּלוּ לִנְדָבָה. הָיְתָה לוֹ בְּהֵמָה מוּפְרֶשֶׁת חַטָּאת — תָּמוּת. עוֹלָה — תִּקְרַב עוֹלָה, וּשְׁלָמִים — יְקָרְבוּ שְׁלָמִים. מַאי לָאו, אֲפִילּוּ בַּעֲלַת מוּם?
Consequently, if the father had unallocated funds, they are allocated for communal gift offerings. If he had allocated animals, that which is for a sin-offering must be left to die, like any sin-offering whose owner has died; the animal for a burnt-offering is sacrificed as a burnt-offering, and the animal for a peace-offering is sacrificed as a peace-offering. What, is it not referring even to the case of a blemished animal, as the baraita differentiated only between money and animals? This indicates that a blemished animal is also considered allocated, which contradicts Rav Naḥman’s ruling.
לֹא, תְּמִימָה. אֲבָל בַּעֲלַת מוּם, כִּסְתוּמָה דָּמְיָא? מַאי אִירְיָא מָעוֹת? לֵימָא: הָיְתָה לוֹ בְּהֵמָה בַּעֲלַת מוּם — יִפְּלוּ לִנְדָבָה!
The Gemara rejects this suggestion: No; it is referring only to an unblemished animal, which is considered allocated because it is suitable for an offering itself. The Gemara asks: However, if that is so, is a blemished animal considered like unallocated funds? In that case, why does the baraita specifically distinguish between animals and unallocated funds? Let the baraita say as follows: If he had a blemished animal its money is allocated for communal gift offerings. The baraita would thereby distinguish between two similar cases that involve animals, from which one could infer the halakha of unallocated funds.
הָכִי נָמֵי, בַּעֲלַת מוּם לְמַאי קַדִּישָׁא — לִדְמֵי, דְּמֵי הַיְינוּ — מָעוֹת.
The Gemara answers: So too, this is the meaning of the baraita, and there is no difference between a blemished animal and money. The Gemara clarifies this claim: For what purpose is a blemished animal consecrated? It is for the value of its sale, and this value is provided in money. Consequently, this baraita does not refute Rav Naḥman’s opinion that the halakha of a blemished animal is like that of unallocated funds.
מֵתִיב רָבָא: ״קׇרְבָּנוֹ״, בְּקׇרְבָּנוֹ הוּא יוֹצֵא, וְאֵינוֹ יוֹצֵא בְּקׇרְבַּן אָבִיו. יָכוֹל לֹא יֵצֵא בְּקׇרְבָּנוֹ שֶׁל אָבִיו שֶׁהִפְרִישׁ מִן הַקַּלָּה עַל הַחֲמוּרָה, אוֹ מִן הַחֲמוּרָה עַל הַקַּלָּה,
§ Rava also raises an objection against Rav Naḥman’s opinion, from a baraita that deals with sin-offerings. The Torah states: “And he shall bring for his offering” (Leviticus 4:23), which indicates: He fulfills his obligation with his own offering, but he does not fulfill his obligation with his father’s offering, if his father was obligated to bring a sin-offering and died after separating an animal for this purpose. One might have thought that one does not fulfill his obligation with an offering that his father separated only in a case where the son’s transgression is not equal in severity to that of his father’s sin, e.g., sacrificing his offering from animals that his father designated to atone for a minor transgression to atone for his own major transgression, or from animals that his father designated to atone for a major transgression, to atone for his own minor transgression.
אֲבָל יוֹצֵא בְּקׇרְבָּן שֶׁהִפְרִישׁ אָבִיו מִן הַקַּלָּה עַל הַקַּלָּה אוֹ מִן הַחֲמוּרָה עַל הַחֲמוּרָה — תַּלְמוּד לוֹמַר: ״קׇרְבָּנוֹ״, ״קׇרְבָּנוֹ״. בְּקׇרְבָּנוֹ הוּא יוֹצֵא, וְאֵינוֹ יוֹצֵא בְּקׇרְבָּנוֹ שֶׁל אָבִיו.
However, one might have thought that he does fulfill his obligation with an offering that his father separated if it is from animals his father set aside to atone for a minor transgression and the son atones for his own minor one, or from animals the father set aside to atone for a major transgression and the son atones for his own major one. Therefore, the verse states: “His offering” (Leviticus 4:23), and it repeats: “His offering” (Leviticus 4:28), to emphasize that he fulfills his obligation with his own offering, and he does not fulfill his obligation with his father’s offering even for similar transgressions.
יָכוֹל לֹא יֵצֵא בְּקׇרְבַּן אָבִיו בִּבְהֵמָה שֶׁהִפְרִישׁ אֲפִילּוּ מִן הַקַּלָּה עַל הַקַּלָּה, מִן הַחֲמוּרָה עַל הַחֲמוּרָה, שֶׁהֲרֵי אֵין אָדָם מְגַלֵּחַ עַל בֶּהֱמַת אָבִיו בִּנְזִירוּת, אֲבָל יוֹצֵא בְּמָעוֹת שֶׁהִפְרִישׁ אָבִיו, אֲפִילּוּ מִן הַחֲמוּרָה עַל הַקַּלָּה, אוֹ מִן הַקַּלָּה עַל הַחֲמוּרָה, שֶׁהֲרֵי אָדָם מְגַלֵּחַ עַל מְעוֹת אָבִיו בִּנְזִירוּת,
The baraita continues: One might have thought that a son does not fulfill his obligation with his father’s offering, i.e., with an animal that his father separated, even from animals that his father designated to atone for a minor transgression, to atone for the son’s minor one, or from animals the father set aside to atone for a major transgression, to atone for the son’s major one, as stated above, as a person cannot shave, i.e., bring an offering, for naziriteship with his father’s animal. Consequently, the halakhot of inheritance do not apply to this animal. However, it is nevertheless possible that a son can fulfill his obligation by purchasing a sin-offering with money that his father separated for his own sin-offering, even from money the father set aside to atone for a major transgression in a case where the son is atoning for a minor transgression, or from money the father set aside to atone for a minor transgression in a case where the son is atoning for a major one, as a person can shave, i.e., purchase an offering, with the money his father set aside for naziriteship,
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
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.
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Lexington, MA, United States
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Highland Park, United States
Bronx, United States
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, 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.
Wynnewood, United States
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.
Far Rockaway, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
Mamaroneck, NY, United States
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.
Tampa, United States
Philadelphia, United States
Jerusalem, Israel
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Tzur Hadassah, Israel
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, United States
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.
Dover Heights, Australia
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Yad Binyamin, Israel
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
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.
Silver Spring, Maryland, 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).
Jerusalem, Israel
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Florida, United States
Nazir 27
אֲמַר לֵיהּ: וְלִיטַעְמָיךְ, הָא דִּתְנַן: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: הֵבִיא שָׁלֹשׁ בְּהֵמוֹת וְלֹא פֵּירֵשׁ, הָרְאוּיָה לְחַטָּאת — תִּקְרַב חַטָּאת, לְעוֹלָה — תִּקְרַב עוֹלָה, לִשְׁלָמִים — תִּקְרַב שְׁלָמִים. אַמַּאי? הָא אָמְרַתְּ: בְּהֵמָה לָאו כִּמְפוֹרֶשֶׁת דָּמְיָא!
Rav Pappa said to him: And according to your reasoning, which leads to the conclusion that all items can have the status of unallocated funds, consider that which we learned in a mishna (45a): Rabban Shimon ben Gamliel says: If one brought three different animals for his naziriteship and did not specify which was for which offering, that which is fit for a sin-offering, a ewe, is sacrificed as a sin-offering; the animal suitable for a burnt-offering, a male sheep or bull, is sacrificed as a burnt-offering; and the animal fit for a peace-offering, any other male or female, is sacrificed as a peace-offering. But according to your opinion, why is this so? Didn’t you say that an animal is not considered as allocated, but is instead like unallocated funds; how can one decide which animal to use for each offering?
אֲמַר לֵיהּ, הָתָם: ״וְלָקַח … וְעָשָׂה״.
Rav Shimi bar Ashi said to him: As for the case of birds, this is an exception, as there is an explicit verse to this effect there: It states with regard to the owner of a bird offering: “And he shall take one he-lamb for a guilt-offering to be waved, to make atonement for him, and one tenth part of an ephah of fine flour mingled with oil for a meal-offering, and a log of oil; and two turtledoves or two young pigeons, such as his means suffice for, and the one shall be a sin-offering and the other a burnt-offering” (Leviticus 14:21–22), and it later states with regard to the priest: “And he shall sacrifice one of the turtledoves, or of the young pigeons, such as his means suffice for; even such as his means suffice for, the one for a sin-offering, and the other for a burnt-offering” (Leviticus 14:30–31).
אָמַר רַחֲמָנָא: אִי בִּלְקִיחַת בְּעָלִים, אִי בַּעֲשִׂיַּית כֹּהֵן. הָכָא נָמֵי,
The Merciful One thereby states that the birds are allocated and designated for their offering either by the acquisition of the owner, by designating each bird for a particular offering upon their purchase, or by the action of the priest. With regard to the ruling of Rabban Shimon ben Gamliel, it presents no difficulty either, as it is a special case as well. Here too, when one separates these particular animals for his naziriteship offerings,
מִי מָצֵית אָמְרַתְּ הָדֵין דְּחַטָּאת תִּקְרַב עוֹלָה? הָכָא נְקֵבָה, הָכָא זָכָר.
how can you say that this one that is for the sin-offering shall be sacrificed as a burnt-offering? Here, only a female may be sacrificed as a sin-offering, whereas here, in the case of a burnt-offering, it must be male. Therefore, it is as though he allocated each animal for a specific offering. Consequently, you cannot compare this case to that of items that are not inherently designated for a particular purpose, e.g., a blemished animal or a silver bar, as they have the status of unallocated funds.
מֵתִיב רַב הַמְנוּנָא: וּמִי אָמְרִינַן בְּהֵמָה בַּעֲלַת מוּם כִּסְתוּמָה דָּמְיָא? תָּא שְׁמַע: כֵּיצַד אָמְרוּ הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו? בִּזְמַן שֶׁהָיָה הוּא וְאָבִיו נְזִירִים, וְהִפְרִישׁ אָבִיו מָעוֹת לִנְזִירוּתוֹ וָמֵת, וְאָמַר: ״הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֲגַלֵּחַ עַל מְעוֹת אַבָּא״.
§ Rav Hamnuna raised an objection against Rav Naḥman’s statement: And do we say that a blemished animal is considered like unallocated funds? Come and hear a proof to the contrary from the following baraita, which begins: How, in what case, did the Sages say that a man shaves, i.e., bring the offerings sacrificed at the end of a term of naziriteship, for his father’s naziriteship? The Gemara cites a part of that baraita which records a case where the son does not bring the offerings for his father’s naziriteship: When he and his father were both nazirites, and his father separated money for the offerings of his naziriteship and died, and the son said: I am hereby a nazirite on the condition that I will shave, i.e., bring my offerings, through the money my father set aside, in that case he cannot shave for his father’s naziriteship.
הָיוּ לוֹ מָעוֹת סְתוּמוֹת — יִפְּלוּ לִנְדָבָה. הָיְתָה לוֹ בְּהֵמָה מוּפְרֶשֶׁת חַטָּאת — תָּמוּת. עוֹלָה — תִּקְרַב עוֹלָה, וּשְׁלָמִים — יְקָרְבוּ שְׁלָמִים. מַאי לָאו, אֲפִילּוּ בַּעֲלַת מוּם?
Consequently, if the father had unallocated funds, they are allocated for communal gift offerings. If he had allocated animals, that which is for a sin-offering must be left to die, like any sin-offering whose owner has died; the animal for a burnt-offering is sacrificed as a burnt-offering, and the animal for a peace-offering is sacrificed as a peace-offering. What, is it not referring even to the case of a blemished animal, as the baraita differentiated only between money and animals? This indicates that a blemished animal is also considered allocated, which contradicts Rav Naḥman’s ruling.
לֹא, תְּמִימָה. אֲבָל בַּעֲלַת מוּם, כִּסְתוּמָה דָּמְיָא? מַאי אִירְיָא מָעוֹת? לֵימָא: הָיְתָה לוֹ בְּהֵמָה בַּעֲלַת מוּם — יִפְּלוּ לִנְדָבָה!
The Gemara rejects this suggestion: No; it is referring only to an unblemished animal, which is considered allocated because it is suitable for an offering itself. The Gemara asks: However, if that is so, is a blemished animal considered like unallocated funds? In that case, why does the baraita specifically distinguish between animals and unallocated funds? Let the baraita say as follows: If he had a blemished animal its money is allocated for communal gift offerings. The baraita would thereby distinguish between two similar cases that involve animals, from which one could infer the halakha of unallocated funds.
הָכִי נָמֵי, בַּעֲלַת מוּם לְמַאי קַדִּישָׁא — לִדְמֵי, דְּמֵי הַיְינוּ — מָעוֹת.
The Gemara answers: So too, this is the meaning of the baraita, and there is no difference between a blemished animal and money. The Gemara clarifies this claim: For what purpose is a blemished animal consecrated? It is for the value of its sale, and this value is provided in money. Consequently, this baraita does not refute Rav Naḥman’s opinion that the halakha of a blemished animal is like that of unallocated funds.
מֵתִיב רָבָא: ״קׇרְבָּנוֹ״, בְּקׇרְבָּנוֹ הוּא יוֹצֵא, וְאֵינוֹ יוֹצֵא בְּקׇרְבַּן אָבִיו. יָכוֹל לֹא יֵצֵא בְּקׇרְבָּנוֹ שֶׁל אָבִיו שֶׁהִפְרִישׁ מִן הַקַּלָּה עַל הַחֲמוּרָה, אוֹ מִן הַחֲמוּרָה עַל הַקַּלָּה,
§ Rava also raises an objection against Rav Naḥman’s opinion, from a baraita that deals with sin-offerings. The Torah states: “And he shall bring for his offering” (Leviticus 4:23), which indicates: He fulfills his obligation with his own offering, but he does not fulfill his obligation with his father’s offering, if his father was obligated to bring a sin-offering and died after separating an animal for this purpose. One might have thought that one does not fulfill his obligation with an offering that his father separated only in a case where the son’s transgression is not equal in severity to that of his father’s sin, e.g., sacrificing his offering from animals that his father designated to atone for a minor transgression to atone for his own major transgression, or from animals that his father designated to atone for a major transgression, to atone for his own minor transgression.
אֲבָל יוֹצֵא בְּקׇרְבָּן שֶׁהִפְרִישׁ אָבִיו מִן הַקַּלָּה עַל הַקַּלָּה אוֹ מִן הַחֲמוּרָה עַל הַחֲמוּרָה — תַּלְמוּד לוֹמַר: ״קׇרְבָּנוֹ״, ״קׇרְבָּנוֹ״. בְּקׇרְבָּנוֹ הוּא יוֹצֵא, וְאֵינוֹ יוֹצֵא בְּקׇרְבָּנוֹ שֶׁל אָבִיו.
However, one might have thought that he does fulfill his obligation with an offering that his father separated if it is from animals his father set aside to atone for a minor transgression and the son atones for his own minor one, or from animals the father set aside to atone for a major transgression and the son atones for his own major one. Therefore, the verse states: “His offering” (Leviticus 4:23), and it repeats: “His offering” (Leviticus 4:28), to emphasize that he fulfills his obligation with his own offering, and he does not fulfill his obligation with his father’s offering even for similar transgressions.
יָכוֹל לֹא יֵצֵא בְּקׇרְבַּן אָבִיו בִּבְהֵמָה שֶׁהִפְרִישׁ אֲפִילּוּ מִן הַקַּלָּה עַל הַקַּלָּה, מִן הַחֲמוּרָה עַל הַחֲמוּרָה, שֶׁהֲרֵי אֵין אָדָם מְגַלֵּחַ עַל בֶּהֱמַת אָבִיו בִּנְזִירוּת, אֲבָל יוֹצֵא בְּמָעוֹת שֶׁהִפְרִישׁ אָבִיו, אֲפִילּוּ מִן הַחֲמוּרָה עַל הַקַּלָּה, אוֹ מִן הַקַּלָּה עַל הַחֲמוּרָה, שֶׁהֲרֵי אָדָם מְגַלֵּחַ עַל מְעוֹת אָבִיו בִּנְזִירוּת,
The baraita continues: One might have thought that a son does not fulfill his obligation with his father’s offering, i.e., with an animal that his father separated, even from animals that his father designated to atone for a minor transgression, to atone for the son’s minor one, or from animals the father set aside to atone for a major transgression, to atone for the son’s major one, as stated above, as a person cannot shave, i.e., bring an offering, for naziriteship with his father’s animal. Consequently, the halakhot of inheritance do not apply to this animal. However, it is nevertheless possible that a son can fulfill his obligation by purchasing a sin-offering with money that his father separated for his own sin-offering, even from money the father set aside to atone for a major transgression in a case where the son is atoning for a minor transgression, or from money the father set aside to atone for a minor transgression in a case where the son is atoning for a major one, as a person can shave, i.e., purchase an offering, with the money his father set aside for naziriteship,
