Is a birth by caesarian section considered a regular birth for laws of blood after childbirth and for sacrifice? Tana Kama says no and Rabbi Shimon says yes. The gemara brings proof from the verses in the Torah for each and discusses further (what each one does with other’s proof). Rabbi Yochanan says that in the case of an animal santified to be used as a sacrifice, Rabbi Shimon will agree that one born by caesarian birth will not be able to be sacrificed as it is not considered a regular birth. This law is derived from firstborn animals. Why is it derived from a firstborn animal and not from a human birth? The gemara brings a braita to support Rabbi Yochanan.
This week’s learning is sponsored by Rabbi Lisa Malik and Adi Wyner for the refuah shleima of דוד רפאל בן רבקה אריאנא ואליעזר בנימין, their 10-month old grandson, Davidi, son of Rivkah & Charlie Gottlieb who is having cleft palate surgery. “Please join us in praying for the refuah shleima of our precious little ‘angel baby’.”
This week’s learning is sponsored by Elana and Daniel Storch in honor of their youngest daughter Arianne Yael’s engagement to Brett Aiken and for a for a refuah shleima for Ilana Malka bat Aviva Tamar and Leah Maritza bat Raizel. “We are thrilled to share besorot tovot with our Hadran Family. We pray that the chuppah will take place בשעה טובה ומוצלחת and they should be zoche to build a בית נאמן בישראל.
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This week’s learning is sponsored by Rabbi Lisa Malik and Adi Wyner for the refuah shleima of דוד רפאל בן רבקה אריאנא ואליעזר בנימין, their 10-month old grandson, Davidi, son of Rivkah & Charlie Gottlieb who is having cleft palate surgery. “Please join us in praying for the refuah shleima of our precious little ‘angel baby’.”
This week’s learning is sponsored by Elana and Daniel Storch in honor of their youngest daughter Arianne Yael’s engagement to Brett Aiken and for a for a refuah shleima for Ilana Malka bat Aviva Tamar and Leah Maritza bat Raizel. “We are thrilled to share besorot tovot with our Hadran Family. We pray that the chuppah will take place בשעה טובה ומוצלחת and they should be zoche to build a בית נאמן בישראל.
Niddah 40
מַתְנִי’ יוֹצֵא דּוֹפֶן — אֵין יוֹשְׁבִין עָלָיו יְמֵי טוּמְאָה וִימֵי טׇהֳרָה, וְאֵין חַיָּיבִין עָלָיו קׇרְבָּן. רַבִּי שִׁמְעוֹן אוֹמֵר: הֲרֵי זֶה כְּיָלוּד.
MISHNA: After the birth of an offspring by caesarean section, the mother does not observe seven or fourteen days of impurity and thirty-three or sixty-six days of purity for male and female offspring, respectively, and she is not obligated to bring for it the offering brought by a woman after childbirth. Rabbi Shimon says: The halakhic status of that offspring is like that of an offspring born in a standard birth.
כׇּל הַנָּשִׁים מְטַמְּאוֹת בַּבַּיִת הַחִיצוֹן, שֶׁנֶּאֱמַר: ״דָּם יִהְיֶה זוֹבָהּ בִּבְשָׂרָהּ״, אֲבָל הַזָּב וּבַעַל קֶרִי אֵינָן מְטַמְּאִין, עַד שֶׁתֵּצֵא טוּמְאָתָן לַחוּץ.
All women become ritually impure with the flow of blood from the uterus into the outer chamber, i.e., the vagina, although it did not leave the woman’s body, as it is stated: “And her issue in her flesh shall be blood, she shall be in her menstruation seven days” (Leviticus 15:19), indicating that even if her menstrual blood remains in her flesh, she becomes impure. But one who experiences a gonorrhea-like discharge [zav] and one who experiences a seminal emission do not become ritually impure until their emission of impurity emerges outside the body.
הָיָה אוֹכֵל בִּתְרוּמָה, וְהִרְגִּישׁ שֶׁנִּזְדַּעְזְעוּ אֵבָרָיו — אוֹחֵז בָּאַמָּה וּבוֹלֵעַ אֶת הַתְּרוּמָה, וּמְטַמְּאִין בְּכֹל שֶׁהוּא, אֲפִילּוּ כְּעֵין הַחַרְדָּל, וּבְפָחוֹת מִכֵּן.
If a priest was partaking of teruma, the portion of the produce designated for the priest, and sensed a quaking of his limbs indicating that a seminal emission was imminent, he should firmly hold his penis to prevent the emission from leaving his body, and swallow the teruma while ritually pure. And the emission of a zav and a seminal emission impart impurity in any amount, even like the size of a mustard seed or even smaller than that.
גְּמָ’ אָמַר רַבִּי מָנִי בַּר פַּטִּישׁ: מַאי טַעְמַיְיהוּ דְּרַבָּנַן? אָמַר קְרָא ״אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר״ — עַד שֶׁתֵּלֵד בִּמְקוֹם שֶׁהִיא מַזְרַעַת.
GEMARA: The mishna cites a dispute as to whether or not a birth by caesarean section is considered a birth with regard to the halakhot pertaining to childbirth. Rabbi Mani bar Patish said: What is the reason for the opinion of the Rabbis, who say that it is not considered a birth? It is because the verse states: “If a woman emitted seed and gave birth to a male, then she shall be impure seven days…And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a pigeon or a dove for a sin offering” (Leviticus 12:2–6). It is derived from here that the halakhot mentioned in that passage do not apply unless she gives birth through the place where she emits seed.
וְרַבִּי שִׁמְעוֹן? הָהִיא — דַּאֲפִילּוּ לֹא יָלְדָה אֶלָּא כְּעֵין שֶׁהִזְרִיעָה, אִמּוֹ טְמֵאָה לֵידָה.
The Gemara asks: And how does Rabbi Shimon interpret the term “emitted seed”? The Gemara answers: That word serves to teach that even if she gave birth only to a fluid that resembles the seed that she emitted, i.e., the fetus died and entirely decomposed and dissolved before emerging, its mother is ritually impure due to childbirth.
וְרַבִּי שִׁמְעוֹן, מַאי טַעְמֵיהּ? אָמַר רֵישׁ לָקִישׁ: אָמַר קְרָא ״תֵּלֵד״ — לְרַבּוֹת יוֹצֵא דּוֹפֶן.
The Gemara further asks: And Rabbi Shimon, what is the reason for his opinion that the halakhot of childbirth apply in the case of a caesarean section? Reish Lakish said that it is because the verse states: “But if she gives birth to a female” (Leviticus 12:5). The term “she gives birth” is superfluous in the context of the passage, as it was mentioned previously, and it therefore serves to include the birth of an offspring by caesarean section.
וְרַבָּנַן? הַאי מִבְּעֵי לֵיהּ לְרַבּוֹת טוּמְטוּם וְאַנְדְּרוֹגִינוֹס, דְּסָלְקָא דַעְתָּךְ אָמֵינָא: ״זָכָר״ וּ״נְקֵבָה״ כְּתִיב — זָכָר וַדַּאי, נְקֵבָה וַדָּאִית, וְלֹא טוּמְטוּם וְאַנְדְּרוֹגִינוֹס, קָא מַשְׁמַע לַן.
The Gemara asks: And what do the Rabbis derive from this superfluous expression? The Gemara answers: In their opinion, that expression is necessary to include the birth of a child whose sexual organs are indeterminate [tumtum] or a hermaphrodite. As it might enter your mind to say that as the words “male” (Leviticus 12:2) and “female” (Leviticus 12:5) are written in the passage, these halakhot apply only to a definite male and a definite female, but not to a tumtum or a hermaphrodite. Therefore, the term “she gives birth” teaches us that it is the birth itself, not the sex of the offspring, that matters.
וְרַבִּי שִׁמְעוֹן? נָפְקָא לֵיהּ מִדְּתָנֵי בַּר לֵיוַאי, דְּתָנֵי בַּר לֵיוַאי: ״לְבֵן״ — לְבֵן מִכׇּל מָקוֹם, ״לְבַת״ — לְבַת מִכׇּל מָקוֹם.
The Gemara asks: And from where does Rabbi Shimon derive that these halakhot apply to a tumtum and a hermaphrodite? The Gemara answers: He derives it from that which bar Livai teaches, as bar Livai teaches a baraita that discusses the verse: “And when the days of her purity are fulfilled, for a son, or for a daughter” (Leviticus 12:6). Since the verse uses the terms “son” and “daughter,” rather than male and female, it is derived from the term “for a son” that these halakhot apply to a son in any case, even if his masculinity is not definite. Similarly, the term “for a daughter” teaches that these halakhot apply to a daughter in any case, even if her femininity is not definite.
וְרַבָּנַן? הַאי מִבְּעֵי לֵיהּ לְחַיֵּיב עַל כׇּל בֵּן וּבֵן, וּלְחַיֵּיב עַל כׇּל בַּת וּבַת.
The Gemara asks: And what do the Rabbis derive from the terms “for a son” and “for a daughter”? The Gemara answers: In their opinion, that term is necessary to obligate the mother to bring an offering for each and every son to whom she gives birth, rather than one offering after having given birth to several sons; and likewise to obligate her to bring an offering for each and every daughter to whom she gives birth.
וְרַבִּי שִׁמְעוֹן? נָפְקָא לֵיהּ מִדְּתָנֵי תַּנָּא קַמֵּיהּ דְּרַב שֵׁשֶׁת: ״זֹאת תּוֹרַת הַיּוֹלֶדֶת״, מְלַמֵּד שֶׁמְּבִיאָה קׇרְבָּן אֶחָד עַל וְלָדוֹת הַרְבֵּה. יָכוֹל תָּבִיא עַל לֵידָה וְעַל זִיבָה כְּאֶחָת?
The Gemara asks: And from where does Rabbi Shimon derive this halakha? The Gemara answers that he derives it from a baraita that a tanna taught before Rav Sheshet: The verse states: “This is the law for one who gives birth, whether to a male or a female” (Leviticus 12:7). This teaches that a woman brings a single offering for many offspring born within a short time, e.g., after a multiple birth. One might have thought that she may bring an offering for her childbirth and an offering for an irregular discharge of blood from the uterus [ziva], in a case where she is required to bring one, as one, i.e., that she may fulfill her two obligations with a single offering.
אֶלָּא, יוֹלֶדֶת דְּאָכְלָה דָּם וְיוֹלֶדֶת דְּאָכְלָה חֵלֶב, בְּחַד קׇרְבָּן תִּסְגֵּי לַהּ?
The Gemara interrupts the baraita to raise a difficulty: But how could it possibly enter your mind that a woman may bring one offering for two obligations? In the case of a woman after childbirth who consumed blood, or a woman after childbirth who ate forbidden fat, is one offering sufficient for her? One who eats blood or forbidden fat is obligated to bring a sin offering for atonement (see Leviticus 7:25–27). There is no reason to think that a woman after childbirth, who is required to bring a sin offering for a reason other than her childbirth, may bring one offering for both obligations. Similarly, there are no grounds for suggesting that a single offering might suffice for both childbirth and ziva.
אֶלָּא, יָכוֹל תָּבִיא עַל לֵידָה שֶׁלִּפְנֵי מְלֹאת וְעַל לֵידָה שֶׁלְּאַחַר מְלֹאת כְּאַחַת? תַּלְמוּד לוֹמַר ״זֹאת״. וְרַבָּנַן, אַף עַל גַּב דִּכְתִיב ״זֹאת״, אִיצְטְרִיךְ ״לְבֵן אוֹ לְבַת״.
Rather, the statement of the baraita should be revised, as follows: One might have thought that a woman may bring an offering for a childbirth that occurred before the completion of her term of postpartum purity, and for a second childbirth that happened after the completion of that period, as one, i.e., she may fulfill her two obligations with a single offering. Therefore, the verse states: “This is the law for one who gives birth” (Leviticus 12:7), indicating that each birth, unless it occurred within the period of purity following another birth, requires its own offering. The Gemara asks: And how do the Rabbis respond to this derivation? The Gemara answers that in their opinion, even though it is written: “This is the law,” it was still necessary for the verse to state: “For a son, or for a daughter.”
סָלְקָא דַעְתָּךְ אָמֵינָא: בִּתְרֵי עִיבּוּרֵי (דְּחַד הָוֵי נֵפֶל), אֲבָל בְּחַד עִבּוּרָא, כְּגוֹן יְהוּדָה וְחִזְקִיָּה בְּנֵי רַבִּי חִיָּיא, אֵימַר בְּחַד קׇרְבָּן סַגִּי לַהּ — קָא מַשְׁמַע לַן.
The Gemara explains: Had the Torah stated only the verse: “This is the law,” it might enter your mind to say that one offering does not suffice for two births that occurred as a result of two pregnancies, as the second one was a miscarriage whose conception occurred during the woman’s period of purity following the first birth. But if both births occurred as a result of one pregnancy, such as in the case of Yehuda and Ḥizkiyya, the twin sons of Rabbi Ḥiyya, who were born three months apart (see 27a), I would say that one offering for both births is sufficient for her. Therefore, the verse “for a son, or for a daughter” teaches us otherwise.
אָמַר רַבִּי יוֹחָנָן: וּמוֹדֶה רַבִּי שִׁמְעוֹן בְּקָדָשִׁים שֶׁאֵינוֹ קָדוֹשׁ. מַאי טַעְמָא? גָּמַר ״לֵידָה״ ״לֵידָה״ מִבְּכוֹר — מָה הָתָם ״פֶּטֶר רֶחֶם״, אַף כָּאן ״פֶּטֶר רֶחֶם״.
§ Rabbi Yoḥanan says: And Rabbi Shimon, who maintains that childbirth by caesarean section has the halakhic status of regular childbirth, concedes in the case of consecrated animals that if one attempts to consecrate an animal born by caesarean section, it is not consecrated. What is the reason for this opinion? He derives it by means of a verbal analogy from the word birth that is written with regard to consecrated animals (see Leviticus 22:27), and the word birth that is written in connection with a firstborn animal (see Deuteronomy 15:19). Just as there, in the case of the firstborn, the halakhot apply specifically to one who “opens the womb” (Exodus 13:15), so too here, in the case of consecrated animals, the halakhot apply only to one who opens the womb.
וְלִגְמַר ״לֵידָה״ ״לֵידָה״ מֵאָדָם — מָה הָתָם יוֹצֵא דּוֹפֶן, אַף כָּאן יוֹצֵא דּוֹפֶן!
The Gemara objects: And let Rabbi Shimon derive a different conclusion by a similar verbal analogy, as the word birth is written with regard to consecrated animals, and the word birth is also written with regard to a person, i.e., a woman who gives birth (see Leviticus 12:2): Just as there, in the case of humans, childbirth by caesarean section has the status of childbirth according to Rabbi Shimon, so too here, in the case of consecrated animals, an animal born by caesarean section is considered the same as an animal born via a natural birth.
מִסְתַּבְּרָא מִבְּכוֹר הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן אִמּוֹ מֵ״אִמּוֹ״, אַדְּרַבָּה, מֵאָדָם הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן פָּשׁוּט מִפָּשׁוּט!
The Gemara answers: It is more reasonable for Rabbi Shimon to derive the halakha of a consecrated animal from a firstborn animal, rather than from the halakha of childbirth, as it is written with regard to a consecrated animal: “Its mother” (Leviticus 22:27), and it is likewise written with regard to a firstborn animal: “Its mother” (Exodus 22:29). The Gemara objects: On the contrary, he should derive it from human births, as that would be a derivation of the halakha concerning consecrated animals that are ordinary, i.e., not firstborns, from the halakha concerning human births of children that are ordinary, and not firstborns.
אֶלָּא, מִבְּכוֹר הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן אִם בֶּהֱמַת קָדָשִׁים, פִּגּוּל, נוֹתָר, וְטָמֵא.
The Gemara adopts a different line of reasoning: Rather, Rabbi Shimon should derive it from a firstborn animal, as they both share the following five characteristics: In both cases it is written: “its mother”; both are cases of a sacrificial animal; both are subject to piggul, the disqualification of an offering through improper intent during its sacrificial rites; both are subject to notar, the disqualification of sacrificial meat after a prescribed time; and finally, both are subject to disqualification by becoming ritually impure. By contrast, humans do not share any of these characteristics.
אַדְּרַבָּה, מֵאָדָם הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן פָּשׁוּט, זָכָר, קָדוֹשׁ, בְּמַתָּנָה! הָנָךְ נְפִישָׁן.
The Gemara objects: On the contrary, he should derive it from human births, as both cases share the following four characteristics: They are both instances of ordinary, non-firstborn offspring; they both apply to the offspring of either sex, and are not exclusively males; they are both dealing with offspring that are not automatically sacred at birth; and they both apply to offspring that are not a gift to a priest, but belong to an individual non-priest. By contrast, firstborn animals do not share any of these characteristics. The Gemara answers that the comparison to firstborn animals is preferable to the comparison to human childbirth because these shared characteristics are more numerous. The comparison to consecrated animals includes five shared characteristics, whereas the comparison to human births involves only four.
אָמַר רַב חִיָּיא בְּרֵיהּ דְּרַב הוּנָא מִשְּׁמֵיהּ דְּרָבָא: תַּנְיָא דִּמְסַיַּיע לֵיהּ לְרַבִּי יוֹחָנָן, רַבִּי יְהוּדָה אוֹמֵר: ״זֹאת תּוֹרַת הָעוֹלָה הִיא הָעוֹלָה״ — הֲרֵי אֵלּוּ שְׁלֹשָׁה מִיעוּטִין,
Rav Ḥiyya, son of Rav Huna, said in the name of Rava: A baraita is taught which supports the statement of Rabbi Yoḥanan: Rabbi Yehuda says: “This is the law of the burnt offering; that is the burnt offering that goes up on the pyre upon the altar” (Leviticus 6:2). It is derived from this verse that the halakha is that if a part of a disqualified offering is taken up to the altar it should be burned there, rather than taken down, despite its unfit status. There are three expressions which indicate exclusion in this verse: The term “this is,” which indicates this one and not another one; the term “that is,” indicating that one and not another one; and the term “the burnt offering” instead of “a burnt offering.”
פָּרַט לְנִשְׁחֲטָה בַּלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָּמָהּ חוּץ לַקְּלָעִים שֶׁאִם עָלְתָה תֵּרֵד.
These three expressions allude to the exclusion of the following three cases from the above principle: An offering that was disqualified because it was slaughtered at night, and an offering whose blood spilled before it could be sprinkled on the altar, and an offering whose blood was disqualified because it was taken outside the curtains [lakela’im] surrounding the courtyard of the Tabernacle in the wilderness, i.e., it left the Temple courtyard. These three cases are excluded, as in these instances, if parts of the disqualified offering ascended, i.e., were brought upon the altar, they must descend, i.e., be taken down.
רַבִּי שִׁמְעוֹן אוֹמֵר: עוֹלָה — אֵין לִי אֶלָּא עוֹלָה כְּשֵׁרָה, מִנַּיִן לְרַבּוֹת שֶׁנִּשְׁחֲטָה בַּלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָּמָהּ חוּץ לַקְּלָעִים, וְהַלָּן, וְהַיּוֹצֵא, וְהַטָּמֵא, וְהַנּוֹתָר, וְשֶׁנִּשְׁחַט חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ,
Rabbi Shimon says: From the verse’s reference to a burnt offering, I have derived only that a valid burnt offering should not be taken down from the altar. From where is it derived that the verse also serves to include the following disqualified offerings: An offering that is invalid because it was slaughtered at night; and one whose blood spilled before sprinkling; and one whose blood was taken outside the curtains, i.e., the Temple courtyard; and one whose blood was left overnight; and one that was itself taken out of the Temple courtyard; and one that became ritually impure; and one that was left overnight; and one that was slaughtered with the intent to eat its flesh beyond its designated time or outside its designated area.
וְשֶׁקִּבְּלוּ פְּסוּלִין וְזָרְקוּ אֶת דָּמָן, וְהַנִּתָּנִין לְמַעְלָה שֶׁנְּתָנָן לְמַטָּה, וְהַנִּתָּנִין לְמַטָּה שֶׁנְּתָנָן לְמַעְלָה, וְהַנִּתָּנִין בַּחוּץ שֶׁנְּתָנָן בִּפְנִים, וְהַנִּתָּנִין בִּפְנִים שֶׁנְּתָנָן בַּחוּץ, וְהַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, מִנַּיִן?
And likewise, from where is it derived that the verse serves to include offerings that those who are unfit for performing the Temple service collected or sprinkled their blood; and offerings whose blood is supposed to be placed above the red line of the altar but which one placed below that line; and offerings whose blood is supposed to be placed below the red line of the altar but which one placed above it; and offerings whose blood should be placed on the altar situated outside the Sanctuary but which one instead placed on the altar inside the Sanctuary; and offerings whose blood should be placed on the altar inside the Sanctuary but which one placed on the altar outside; and a Paschal offering and a sin offering that one slaughtered not for their own sake, i.e., while slaughtering he actually intended to sacrifice a different offering? From where is it derived that although these offerings are disqualified, if they were brought up to the altar they are not taken down?
תַּלְמוּד לוֹמַר: ״זֹאת תּוֹרַת הָעוֹלָה״ — רִיבָּה תּוֹרָה אַחַת לְכׇל הָעוֹלִין, שֶׁאִם עָלוּ לֹא יֵרְדוּ.
The verse states: “This is the law of the burnt offering.” The verse thereby included in one law all items that ascend upon the altar, even disqualified offerings, teaching that if they ascended the altar, they shall not descend.
יָכוֹל שֶׁאֲנִי מְרַבֶּה אֶת הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמּוּקְצֶה, וְהַנֶּעֱבָד, וְאֶתְנַן, וְהַמְחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דּוֹפֶן? תַּלְמוּד לוֹמַר ״זֹאת״.
Rabbi Shimon continues: One might have thought that I should also include an animal that copulated with a person; and an animal that was the object of bestiality; and an animal that was set aside for idol worship; and an animal that was worshipped as a deity; and an animal that was given as payment to a prostitute or as the price of a dog; and an animal that is an offspring of diverse kinds, i.e., crossbreeding; and an animal with a wound that will cause it to die within twelve months [tereifa]; and an animal born by caesarean section. Therefore, the verse states: “This,” to exclude these disqualifications.
וּמָה רָאִיתָ לְרַבּוֹת אֶת אֵלּוּ וּלְהוֹצִיא אֶת אֵלּוּ?
Rabbi Shimon elaborates: And what did you see, i.e., what is the reason to include these particular cases and to exclude those particular cases?
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Warwick, Rhode Island, United States
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Shoshana Ruerup
Berlin, Germany
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 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.
Laura Major
Yad Binyamin, Israel
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
Cindy Dolgin
HUNTINGTON, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
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 my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Sharona Guggenheim Plumb
Givat Shmuel, Israel
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
Meira Shapiro
NJ, 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
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.
Laura Major
Yad Binyamin, Israel
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Sheila Hauser
Jerusalem, 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.
Vitti Kones
מיתר, ישראל
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.
Jenifer Nech
Houston, United States
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 at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Deborah Dickson
Ra’anana, Israel
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Elisheva Brauner
Jerusalem, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
Miriam Tannenbaum
אפרת, 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
Niddah 40
מַתְנִי’ יוֹצֵא דּוֹפֶן — אֵין יוֹשְׁבִין עָלָיו יְמֵי טוּמְאָה וִימֵי טׇהֳרָה, וְאֵין חַיָּיבִין עָלָיו קׇרְבָּן. רַבִּי שִׁמְעוֹן אוֹמֵר: הֲרֵי זֶה כְּיָלוּד.
MISHNA: After the birth of an offspring by caesarean section, the mother does not observe seven or fourteen days of impurity and thirty-three or sixty-six days of purity for male and female offspring, respectively, and she is not obligated to bring for it the offering brought by a woman after childbirth. Rabbi Shimon says: The halakhic status of that offspring is like that of an offspring born in a standard birth.
כׇּל הַנָּשִׁים מְטַמְּאוֹת בַּבַּיִת הַחִיצוֹן, שֶׁנֶּאֱמַר: ״דָּם יִהְיֶה זוֹבָהּ בִּבְשָׂרָהּ״, אֲבָל הַזָּב וּבַעַל קֶרִי אֵינָן מְטַמְּאִין, עַד שֶׁתֵּצֵא טוּמְאָתָן לַחוּץ.
All women become ritually impure with the flow of blood from the uterus into the outer chamber, i.e., the vagina, although it did not leave the woman’s body, as it is stated: “And her issue in her flesh shall be blood, she shall be in her menstruation seven days” (Leviticus 15:19), indicating that even if her menstrual blood remains in her flesh, she becomes impure. But one who experiences a gonorrhea-like discharge [zav] and one who experiences a seminal emission do not become ritually impure until their emission of impurity emerges outside the body.
הָיָה אוֹכֵל בִּתְרוּמָה, וְהִרְגִּישׁ שֶׁנִּזְדַּעְזְעוּ אֵבָרָיו — אוֹחֵז בָּאַמָּה וּבוֹלֵעַ אֶת הַתְּרוּמָה, וּמְטַמְּאִין בְּכֹל שֶׁהוּא, אֲפִילּוּ כְּעֵין הַחַרְדָּל, וּבְפָחוֹת מִכֵּן.
If a priest was partaking of teruma, the portion of the produce designated for the priest, and sensed a quaking of his limbs indicating that a seminal emission was imminent, he should firmly hold his penis to prevent the emission from leaving his body, and swallow the teruma while ritually pure. And the emission of a zav and a seminal emission impart impurity in any amount, even like the size of a mustard seed or even smaller than that.
גְּמָ’ אָמַר רַבִּי מָנִי בַּר פַּטִּישׁ: מַאי טַעְמַיְיהוּ דְּרַבָּנַן? אָמַר קְרָא ״אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר״ — עַד שֶׁתֵּלֵד בִּמְקוֹם שֶׁהִיא מַזְרַעַת.
GEMARA: The mishna cites a dispute as to whether or not a birth by caesarean section is considered a birth with regard to the halakhot pertaining to childbirth. Rabbi Mani bar Patish said: What is the reason for the opinion of the Rabbis, who say that it is not considered a birth? It is because the verse states: “If a woman emitted seed and gave birth to a male, then she shall be impure seven days…And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a pigeon or a dove for a sin offering” (Leviticus 12:2–6). It is derived from here that the halakhot mentioned in that passage do not apply unless she gives birth through the place where she emits seed.
וְרַבִּי שִׁמְעוֹן? הָהִיא — דַּאֲפִילּוּ לֹא יָלְדָה אֶלָּא כְּעֵין שֶׁהִזְרִיעָה, אִמּוֹ טְמֵאָה לֵידָה.
The Gemara asks: And how does Rabbi Shimon interpret the term “emitted seed”? The Gemara answers: That word serves to teach that even if she gave birth only to a fluid that resembles the seed that she emitted, i.e., the fetus died and entirely decomposed and dissolved before emerging, its mother is ritually impure due to childbirth.
וְרַבִּי שִׁמְעוֹן, מַאי טַעְמֵיהּ? אָמַר רֵישׁ לָקִישׁ: אָמַר קְרָא ״תֵּלֵד״ — לְרַבּוֹת יוֹצֵא דּוֹפֶן.
The Gemara further asks: And Rabbi Shimon, what is the reason for his opinion that the halakhot of childbirth apply in the case of a caesarean section? Reish Lakish said that it is because the verse states: “But if she gives birth to a female” (Leviticus 12:5). The term “she gives birth” is superfluous in the context of the passage, as it was mentioned previously, and it therefore serves to include the birth of an offspring by caesarean section.
וְרַבָּנַן? הַאי מִבְּעֵי לֵיהּ לְרַבּוֹת טוּמְטוּם וְאַנְדְּרוֹגִינוֹס, דְּסָלְקָא דַעְתָּךְ אָמֵינָא: ״זָכָר״ וּ״נְקֵבָה״ כְּתִיב — זָכָר וַדַּאי, נְקֵבָה וַדָּאִית, וְלֹא טוּמְטוּם וְאַנְדְּרוֹגִינוֹס, קָא מַשְׁמַע לַן.
The Gemara asks: And what do the Rabbis derive from this superfluous expression? The Gemara answers: In their opinion, that expression is necessary to include the birth of a child whose sexual organs are indeterminate [tumtum] or a hermaphrodite. As it might enter your mind to say that as the words “male” (Leviticus 12:2) and “female” (Leviticus 12:5) are written in the passage, these halakhot apply only to a definite male and a definite female, but not to a tumtum or a hermaphrodite. Therefore, the term “she gives birth” teaches us that it is the birth itself, not the sex of the offspring, that matters.
וְרַבִּי שִׁמְעוֹן? נָפְקָא לֵיהּ מִדְּתָנֵי בַּר לֵיוַאי, דְּתָנֵי בַּר לֵיוַאי: ״לְבֵן״ — לְבֵן מִכׇּל מָקוֹם, ״לְבַת״ — לְבַת מִכׇּל מָקוֹם.
The Gemara asks: And from where does Rabbi Shimon derive that these halakhot apply to a tumtum and a hermaphrodite? The Gemara answers: He derives it from that which bar Livai teaches, as bar Livai teaches a baraita that discusses the verse: “And when the days of her purity are fulfilled, for a son, or for a daughter” (Leviticus 12:6). Since the verse uses the terms “son” and “daughter,” rather than male and female, it is derived from the term “for a son” that these halakhot apply to a son in any case, even if his masculinity is not definite. Similarly, the term “for a daughter” teaches that these halakhot apply to a daughter in any case, even if her femininity is not definite.
וְרַבָּנַן? הַאי מִבְּעֵי לֵיהּ לְחַיֵּיב עַל כׇּל בֵּן וּבֵן, וּלְחַיֵּיב עַל כׇּל בַּת וּבַת.
The Gemara asks: And what do the Rabbis derive from the terms “for a son” and “for a daughter”? The Gemara answers: In their opinion, that term is necessary to obligate the mother to bring an offering for each and every son to whom she gives birth, rather than one offering after having given birth to several sons; and likewise to obligate her to bring an offering for each and every daughter to whom she gives birth.
וְרַבִּי שִׁמְעוֹן? נָפְקָא לֵיהּ מִדְּתָנֵי תַּנָּא קַמֵּיהּ דְּרַב שֵׁשֶׁת: ״זֹאת תּוֹרַת הַיּוֹלֶדֶת״, מְלַמֵּד שֶׁמְּבִיאָה קׇרְבָּן אֶחָד עַל וְלָדוֹת הַרְבֵּה. יָכוֹל תָּבִיא עַל לֵידָה וְעַל זִיבָה כְּאֶחָת?
The Gemara asks: And from where does Rabbi Shimon derive this halakha? The Gemara answers that he derives it from a baraita that a tanna taught before Rav Sheshet: The verse states: “This is the law for one who gives birth, whether to a male or a female” (Leviticus 12:7). This teaches that a woman brings a single offering for many offspring born within a short time, e.g., after a multiple birth. One might have thought that she may bring an offering for her childbirth and an offering for an irregular discharge of blood from the uterus [ziva], in a case where she is required to bring one, as one, i.e., that she may fulfill her two obligations with a single offering.
אֶלָּא, יוֹלֶדֶת דְּאָכְלָה דָּם וְיוֹלֶדֶת דְּאָכְלָה חֵלֶב, בְּחַד קׇרְבָּן תִּסְגֵּי לַהּ?
The Gemara interrupts the baraita to raise a difficulty: But how could it possibly enter your mind that a woman may bring one offering for two obligations? In the case of a woman after childbirth who consumed blood, or a woman after childbirth who ate forbidden fat, is one offering sufficient for her? One who eats blood or forbidden fat is obligated to bring a sin offering for atonement (see Leviticus 7:25–27). There is no reason to think that a woman after childbirth, who is required to bring a sin offering for a reason other than her childbirth, may bring one offering for both obligations. Similarly, there are no grounds for suggesting that a single offering might suffice for both childbirth and ziva.
אֶלָּא, יָכוֹל תָּבִיא עַל לֵידָה שֶׁלִּפְנֵי מְלֹאת וְעַל לֵידָה שֶׁלְּאַחַר מְלֹאת כְּאַחַת? תַּלְמוּד לוֹמַר ״זֹאת״. וְרַבָּנַן, אַף עַל גַּב דִּכְתִיב ״זֹאת״, אִיצְטְרִיךְ ״לְבֵן אוֹ לְבַת״.
Rather, the statement of the baraita should be revised, as follows: One might have thought that a woman may bring an offering for a childbirth that occurred before the completion of her term of postpartum purity, and for a second childbirth that happened after the completion of that period, as one, i.e., she may fulfill her two obligations with a single offering. Therefore, the verse states: “This is the law for one who gives birth” (Leviticus 12:7), indicating that each birth, unless it occurred within the period of purity following another birth, requires its own offering. The Gemara asks: And how do the Rabbis respond to this derivation? The Gemara answers that in their opinion, even though it is written: “This is the law,” it was still necessary for the verse to state: “For a son, or for a daughter.”
סָלְקָא דַעְתָּךְ אָמֵינָא: בִּתְרֵי עִיבּוּרֵי (דְּחַד הָוֵי נֵפֶל), אֲבָל בְּחַד עִבּוּרָא, כְּגוֹן יְהוּדָה וְחִזְקִיָּה בְּנֵי רַבִּי חִיָּיא, אֵימַר בְּחַד קׇרְבָּן סַגִּי לַהּ — קָא מַשְׁמַע לַן.
The Gemara explains: Had the Torah stated only the verse: “This is the law,” it might enter your mind to say that one offering does not suffice for two births that occurred as a result of two pregnancies, as the second one was a miscarriage whose conception occurred during the woman’s period of purity following the first birth. But if both births occurred as a result of one pregnancy, such as in the case of Yehuda and Ḥizkiyya, the twin sons of Rabbi Ḥiyya, who were born three months apart (see 27a), I would say that one offering for both births is sufficient for her. Therefore, the verse “for a son, or for a daughter” teaches us otherwise.
אָמַר רַבִּי יוֹחָנָן: וּמוֹדֶה רַבִּי שִׁמְעוֹן בְּקָדָשִׁים שֶׁאֵינוֹ קָדוֹשׁ. מַאי טַעְמָא? גָּמַר ״לֵידָה״ ״לֵידָה״ מִבְּכוֹר — מָה הָתָם ״פֶּטֶר רֶחֶם״, אַף כָּאן ״פֶּטֶר רֶחֶם״.
§ Rabbi Yoḥanan says: And Rabbi Shimon, who maintains that childbirth by caesarean section has the halakhic status of regular childbirth, concedes in the case of consecrated animals that if one attempts to consecrate an animal born by caesarean section, it is not consecrated. What is the reason for this opinion? He derives it by means of a verbal analogy from the word birth that is written with regard to consecrated animals (see Leviticus 22:27), and the word birth that is written in connection with a firstborn animal (see Deuteronomy 15:19). Just as there, in the case of the firstborn, the halakhot apply specifically to one who “opens the womb” (Exodus 13:15), so too here, in the case of consecrated animals, the halakhot apply only to one who opens the womb.
וְלִגְמַר ״לֵידָה״ ״לֵידָה״ מֵאָדָם — מָה הָתָם יוֹצֵא דּוֹפֶן, אַף כָּאן יוֹצֵא דּוֹפֶן!
The Gemara objects: And let Rabbi Shimon derive a different conclusion by a similar verbal analogy, as the word birth is written with regard to consecrated animals, and the word birth is also written with regard to a person, i.e., a woman who gives birth (see Leviticus 12:2): Just as there, in the case of humans, childbirth by caesarean section has the status of childbirth according to Rabbi Shimon, so too here, in the case of consecrated animals, an animal born by caesarean section is considered the same as an animal born via a natural birth.
מִסְתַּבְּרָא מִבְּכוֹר הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן אִמּוֹ מֵ״אִמּוֹ״, אַדְּרַבָּה, מֵאָדָם הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן פָּשׁוּט מִפָּשׁוּט!
The Gemara answers: It is more reasonable for Rabbi Shimon to derive the halakha of a consecrated animal from a firstborn animal, rather than from the halakha of childbirth, as it is written with regard to a consecrated animal: “Its mother” (Leviticus 22:27), and it is likewise written with regard to a firstborn animal: “Its mother” (Exodus 22:29). The Gemara objects: On the contrary, he should derive it from human births, as that would be a derivation of the halakha concerning consecrated animals that are ordinary, i.e., not firstborns, from the halakha concerning human births of children that are ordinary, and not firstborns.
אֶלָּא, מִבְּכוֹר הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן אִם בֶּהֱמַת קָדָשִׁים, פִּגּוּל, נוֹתָר, וְטָמֵא.
The Gemara adopts a different line of reasoning: Rather, Rabbi Shimon should derive it from a firstborn animal, as they both share the following five characteristics: In both cases it is written: “its mother”; both are cases of a sacrificial animal; both are subject to piggul, the disqualification of an offering through improper intent during its sacrificial rites; both are subject to notar, the disqualification of sacrificial meat after a prescribed time; and finally, both are subject to disqualification by becoming ritually impure. By contrast, humans do not share any of these characteristics.
אַדְּרַבָּה, מֵאָדָם הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן פָּשׁוּט, זָכָר, קָדוֹשׁ, בְּמַתָּנָה! הָנָךְ נְפִישָׁן.
The Gemara objects: On the contrary, he should derive it from human births, as both cases share the following four characteristics: They are both instances of ordinary, non-firstborn offspring; they both apply to the offspring of either sex, and are not exclusively males; they are both dealing with offspring that are not automatically sacred at birth; and they both apply to offspring that are not a gift to a priest, but belong to an individual non-priest. By contrast, firstborn animals do not share any of these characteristics. The Gemara answers that the comparison to firstborn animals is preferable to the comparison to human childbirth because these shared characteristics are more numerous. The comparison to consecrated animals includes five shared characteristics, whereas the comparison to human births involves only four.
אָמַר רַב חִיָּיא בְּרֵיהּ דְּרַב הוּנָא מִשְּׁמֵיהּ דְּרָבָא: תַּנְיָא דִּמְסַיַּיע לֵיהּ לְרַבִּי יוֹחָנָן, רַבִּי יְהוּדָה אוֹמֵר: ״זֹאת תּוֹרַת הָעוֹלָה הִיא הָעוֹלָה״ — הֲרֵי אֵלּוּ שְׁלֹשָׁה מִיעוּטִין,
Rav Ḥiyya, son of Rav Huna, said in the name of Rava: A baraita is taught which supports the statement of Rabbi Yoḥanan: Rabbi Yehuda says: “This is the law of the burnt offering; that is the burnt offering that goes up on the pyre upon the altar” (Leviticus 6:2). It is derived from this verse that the halakha is that if a part of a disqualified offering is taken up to the altar it should be burned there, rather than taken down, despite its unfit status. There are three expressions which indicate exclusion in this verse: The term “this is,” which indicates this one and not another one; the term “that is,” indicating that one and not another one; and the term “the burnt offering” instead of “a burnt offering.”
פָּרַט לְנִשְׁחֲטָה בַּלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָּמָהּ חוּץ לַקְּלָעִים שֶׁאִם עָלְתָה תֵּרֵד.
These three expressions allude to the exclusion of the following three cases from the above principle: An offering that was disqualified because it was slaughtered at night, and an offering whose blood spilled before it could be sprinkled on the altar, and an offering whose blood was disqualified because it was taken outside the curtains [lakela’im] surrounding the courtyard of the Tabernacle in the wilderness, i.e., it left the Temple courtyard. These three cases are excluded, as in these instances, if parts of the disqualified offering ascended, i.e., were brought upon the altar, they must descend, i.e., be taken down.
רַבִּי שִׁמְעוֹן אוֹמֵר: עוֹלָה — אֵין לִי אֶלָּא עוֹלָה כְּשֵׁרָה, מִנַּיִן לְרַבּוֹת שֶׁנִּשְׁחֲטָה בַּלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָּמָהּ חוּץ לַקְּלָעִים, וְהַלָּן, וְהַיּוֹצֵא, וְהַטָּמֵא, וְהַנּוֹתָר, וְשֶׁנִּשְׁחַט חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ,
Rabbi Shimon says: From the verse’s reference to a burnt offering, I have derived only that a valid burnt offering should not be taken down from the altar. From where is it derived that the verse also serves to include the following disqualified offerings: An offering that is invalid because it was slaughtered at night; and one whose blood spilled before sprinkling; and one whose blood was taken outside the curtains, i.e., the Temple courtyard; and one whose blood was left overnight; and one that was itself taken out of the Temple courtyard; and one that became ritually impure; and one that was left overnight; and one that was slaughtered with the intent to eat its flesh beyond its designated time or outside its designated area.
וְשֶׁקִּבְּלוּ פְּסוּלִין וְזָרְקוּ אֶת דָּמָן, וְהַנִּתָּנִין לְמַעְלָה שֶׁנְּתָנָן לְמַטָּה, וְהַנִּתָּנִין לְמַטָּה שֶׁנְּתָנָן לְמַעְלָה, וְהַנִּתָּנִין בַּחוּץ שֶׁנְּתָנָן בִּפְנִים, וְהַנִּתָּנִין בִּפְנִים שֶׁנְּתָנָן בַּחוּץ, וְהַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, מִנַּיִן?
And likewise, from where is it derived that the verse serves to include offerings that those who are unfit for performing the Temple service collected or sprinkled their blood; and offerings whose blood is supposed to be placed above the red line of the altar but which one placed below that line; and offerings whose blood is supposed to be placed below the red line of the altar but which one placed above it; and offerings whose blood should be placed on the altar situated outside the Sanctuary but which one instead placed on the altar inside the Sanctuary; and offerings whose blood should be placed on the altar inside the Sanctuary but which one placed on the altar outside; and a Paschal offering and a sin offering that one slaughtered not for their own sake, i.e., while slaughtering he actually intended to sacrifice a different offering? From where is it derived that although these offerings are disqualified, if they were brought up to the altar they are not taken down?
תַּלְמוּד לוֹמַר: ״זֹאת תּוֹרַת הָעוֹלָה״ — רִיבָּה תּוֹרָה אַחַת לְכׇל הָעוֹלִין, שֶׁאִם עָלוּ לֹא יֵרְדוּ.
The verse states: “This is the law of the burnt offering.” The verse thereby included in one law all items that ascend upon the altar, even disqualified offerings, teaching that if they ascended the altar, they shall not descend.
יָכוֹל שֶׁאֲנִי מְרַבֶּה אֶת הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמּוּקְצֶה, וְהַנֶּעֱבָד, וְאֶתְנַן, וְהַמְחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דּוֹפֶן? תַּלְמוּד לוֹמַר ״זֹאת״.
Rabbi Shimon continues: One might have thought that I should also include an animal that copulated with a person; and an animal that was the object of bestiality; and an animal that was set aside for idol worship; and an animal that was worshipped as a deity; and an animal that was given as payment to a prostitute or as the price of a dog; and an animal that is an offspring of diverse kinds, i.e., crossbreeding; and an animal with a wound that will cause it to die within twelve months [tereifa]; and an animal born by caesarean section. Therefore, the verse states: “This,” to exclude these disqualifications.
וּמָה רָאִיתָ לְרַבּוֹת אֶת אֵלּוּ וּלְהוֹצִיא אֶת אֵלּוּ?
Rabbi Shimon elaborates: And what did you see, i.e., what is the reason to include these particular cases and to exclude those particular cases?
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