One who transfers the sanctity of an animal that was already designated as a sacrifice to another animal (substitution), it is forbideen to do so and one is penalized in two ways – the sanctity applies to both animals and one gets lashes. If a son inherits his father’s sacrifice, is it effective? Does a woman get lashes if she does a substitution? From where are these laws derived? Rami bar Hama asked is a substitution performed by a minor or a non Jew effective? In what cases was he referring to in his question?
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
Today’s daily daf tools:
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
Temurah 2
מַתְנִי׳ הַכֹּל מְמִירִין, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים. לֹא שֶׁאָדָם רַשַּׁאי לְהָמִיר, אֶלָּא שֶׁאִם הֵמִיר — מוּמָר, וְסוֹפֵג אֶת הָאַרְבָּעִים.
MISHNA: Everyone substitutes a non-sacred animal for a consecrated animal, both men and women. That is not to say that it is permitted for a person to effect substitution; rather, it means that if one substituted a non-sacred animal for a consecrated animal, the substitution takes effect, and the non-sacred animal becomes consecrated, and the consecrated animal remains sacred. And the one who substituted the non-sacred animal incurs the forty [sofeg et ha’arba’im] lashes.
גְּמָ׳ הָא גוּפָא קַשְׁיָא: אָמְרַתְּ ״הַכֹּל מְמִירִין״ — לְכַתְּחִילָּה, וַהֲדַר תָּנֵי ״לֹא שֶׁאָדָם רַשַּׁאי לְהָמִיר אֶלָּא שֶׁאִם הֵמִיר מוּמָר״ — דִּיעֲבַד!
GEMARA: The Gemara notes an apparent contradiction in the mishna: This mishna itself is difficult: You say that everyone substitutes a non-sacred animal for a consecrated one, which indicates that substitution may be performed ab initio. And then you teach: That is not to say that it is permitted for a person to effect substitution; rather, it means only that if one unlawfully substituted a non-sacred animal for a consecrated animal, the substitution takes effect, indicating that it is effective only after the fact.
וְתִיסְבְּרָא ״הַכֹּל מְמִירִין״ — לְכַתְּחִילָּה? אַדְּקַשְׁיָא לָךְ מִמַּתְנִיתִין, תִּיקְשֵׁי לָךְ קְרָא! דִּכְתִיב ״לֹא יַחֲלִיפֶנּוּ וְלֹא יָמִיר אֹתוֹ״.
The Gemara responds: And can you understand the phrase: Everyone substitutes, as indicating that substitution may be performed ab initio? If so, before the mishna poses a difficulty for you, the verse should pose a difficulty for you, as it is written: “He shall not alter it, nor substitute it” (Leviticus 27:10). The verse clearly states that it is prohibited to perform substitution.
אֶלָּא אָמַר רַב יְהוּדָה: הָכִי קָתָנֵי — הַכֹּל מַתְפִּיסִין בִּתְמוּרָה, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים, לֹא שֶׁאָדָם רַשַּׁאי לְהָמִיר, שֶׁאִם הֵמִיר — מוּמָר, וְסוֹפֵג אֶת הָאַרְבָּעִים.
Rather, Rav Yehuda says: This is what the mishna is teaching: Everyone can apply the status of a consecrated animal to a non-sacred animal by the act of substitution, both men and women. But that is not to say that it is permitted for a person to effect substitution, as, if one did effect substitution, the substitution takes effect only after the fact, and he incurs the forty lashes.
הַכׇּל לְאֵיתוֹיֵי מַאי? לְאֵיתוֹיֵי יוֹרֵשׁ, וּדְלָא כְּרַבִּי יְהוּדָה.
§ The mishna teaches: Everyone substitutes a non-sacred animal for a consecrated animal. The Gemara asks: What does the comprehensive term: Everyone, serve to include? The Gemara answers: It serves to include an inheritor, and accordingly, this mishna is not in accordance with the opinion of Rabbi Yehuda.
דִּתְנַן: יוֹרֵשׁ סוֹמֵךְ, יוֹרֵשׁ מֵמִיר — דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: יוֹרֵשׁ אֵינוֹ סוֹמֵךְ, וְיוֹרֵשׁ אֵינוֹ מֵמִיר.
As we learned in a baraita: An inheritor who inherited a consecrated animal places his hands on the head of the offering when he sacrifices it as would the original owner, and likewise an inheritor is able to substitute a non-sacred animal for the consecrated one that he inherited. This is the statement of Rabbi Meir. Rabbi Yehuda says: An inheritor does not place his hands on the head of the offering when he sacrifices it, and an inheritor does not substitute a non-sacred animal for a consecrated one that he inherited. These acts may be performed only by the one who initially consecrated the animal. The mishna indicates that an inheritor is able to effect substitution, contrary to the opinion of Rabbi Yehuda.
מַאי טַעְמָא דְּרַבִּי יְהוּדָה? — יָלֵיף תְּחִילַּת הֶקְדֵּשׁ מִסּוֹף הֶקְדֵּשׁ: מָה סוֹף הֶקְדֵּשׁ — יוֹרֵשׁ אֵינוֹ סוֹמֵךְ, אַף תְּחִילַּת הֶקְדֵּשׁ — יוֹרֵשׁ אֵינוֹ מֵמִיר.
The Gemara asks: What is the reasoning of Rabbi Yehuda? The Gemara explains: He derives the halakhot of the animal’s initial consecration from the end of the consecration, i.e., the sacrifice of the consecrated animal, as follows: Just as with regard to the end of a consecrated animal, an inheritor does not place his hands on the head of the offering before slaughter, so too, with regard to the initial consecration, an inheritor does not effect substitution to consecrate the animal.
וּסְמִיכָה גּוּפַהּ מְנָלַן? תְּלָת ״קׇרְבָּנוֹ״ כְּתִיבִי: חַד — ״קׇרְבָּנוֹ״ וְלֹא קׇרְבַּן גּוֹי, וְחַד — ״קׇרְבָּנוֹ״ וְלֹא קׇרְבַּן חֲבֵירוֹ, וְחַד — ״קׇרְבָּנוֹ״ וְלֹא קׇרְבַּן אָבִיו.
The Gemara asks: And from where do we derive the halakha of placing hands itself? The Gemara answers: The term “his offering” is written three times in the passage discussing a peace offering, in connection with the placing of hands (Leviticus 3:2, 8, 12). One instance teaches that the requirement of placing hands applies to his offering but not the offering of a gentile. And one instance teaches that it applies to his offering but not the offering of another, as only the owner places his hands on the offering. And one instance teaches that it applies to his offering but not the offering of his father, as an inheritor does not place his hands on an offering he inherited.
וּלְרַבִּי מֵאִיר דְּאָמַר יוֹרֵשׁ סוֹמֵךְ, וְהָכְתִיב ״קׇרְבָּנוֹ״! הַהוּא מִיבְּעֵי לֵיהּ לְרַבּוֹת כׇּל בַּעֲלֵי חוֹבְרִין לִסְמִיכָה.
The Gemara asks: But according to Rabbi Meir, who said that an inheritor places his hands on the head of the offering when he sacrifices it, isn’t the term “his offering” written in the verse? How does he interpret the third instance of that term? The Gemara explains: He requires that term to include all joint owners [ba’alei ḥoverin] in the halakha of placing hands, to teach that they all must place their hands on the offering’s head.
וְרַבִּי יְהוּדָה, בַּעֲלֵי חוֹבְרִין לִסְמִיכָה לֵית לֵיהּ. מַאי טַעְמָא? דְּהָא לָא מְיַחַד קׇרְבָּן דִּידְהוּ. וְאִיבָּעֵית אֵימָא: לְעוֹלָם אִית לֵיהּ, וְקׇרְבַּן גּוֹי וְקׇרְבַּן חֲבֵירוֹ מֵחַד קְרָא נָפְקָא, דְּאִיַּיתַּר לֵיהּ חַד לְבַעֲלֵי חוֹבְרִין לִסְמִיכָה.
The Gemara notes: And as for Rabbi Yehuda, he does not accept that joint owners are included in the requirement of placing hands. What is the reason for this? The reason is that their offering is not specific to one person and is therefore not included in the term “his offering.” And if you wish, say instead that actually, he accepts that one instance of “his offering” serves to include joint owners, and he derives both the halakha of the offering of a gentile and that of the offering of another from one verse, so that one instance of the term “his offering” remains for him to include joint owners in the requirement of placing hands on the head of an offering, and the third instance serves to teach that an inheritor does not place hands on the offering of his father.
וְרַבִּי מֵאִיר דְּאָמַר יוֹרֵשׁ מֵמִיר, מַאי טַעְמָא? אָמַר לָךְ: ״אִם הָמֵר יָמִיר״ לְרַבּוֹת הַיּוֹרֵשׁ,
The Gemara asks: And what is the reasoning of Rabbi Meir, who said that an inheritor can effect substitution? The Gemara answers: Rabbi Meir could say to you that the repetition of the verb in the verse: “And if he shall at all substitute [hamer yamir] animal for animal” (Leviticus 27:10), serves to include the inheritor.
וְיָלֵיף סוֹף הֶקְדֵּשׁ מִתְּחִילַּת הֶקְדֵּשׁ, מָה תְּחִילַּת הֶקְדֵּשׁ יוֹרֵשׁ מֵימִר, אַף סוֹף הֶקְדֵּשׁ יוֹרֵשׁ סוֹמֵךְ.
And he derives the halakhot of the end of a consecrated animal from the initial consecration of the animal, as follows: Just as with regard to the initial state of consecration of the animal, an inheritor can effect substitution, so too, with regard to the end of the consecrated animal, an inheritor places his hands on its head.
רַבִּי יְהוּדָה, הַאי ״וְאִם הָמֵר יָמִיר״ מַאי עָבֵיד לֵיהּ? לְרַבּוֹת אֶת הָאִשָּׁה. וְכִדְתַנְיָא: לְפִי שֶׁכׇּל הָעִנְיָן כּוּלּוֹ אֵינוֹ מְדַבֵּר אֶלָּא לְשׁוֹן זָכָר, שֶׁנֶּאֱמַר: ״לֹא יַחֲלִיפֶנּוּ וְלֹא יָמִיר אֹתוֹ״, אִשָּׁה מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְאִם הָמֵר יָמִיר״ לְרַבּוֹת אֶת הָאִשָּׁה.
The Gemara asks: According to Rabbi Yehuda, who holds that an inheritor is not able to effect substitution, what does he do with this repetitive language in the verse: “And if he shall at all substitute”? How does he interpret it? The Gemara answers: It serves to include a woman as able to effect substitution and to incur the penalty of forty lashes for doing so. And this is as it is taught in a baraita: Since the verses concerning the entire matter of substitution speak only in the masculine, as it is stated: “He shall not exchange it, nor substitute it” (Leviticus 27:10), from where is it derived that a woman is included? The verse states: “And if he shall at all substitute,” to include a woman.
וּלְרַבִּי מֵאִיר, אִשָּׁה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וְּאִם״. וְרַבִּי יְהוּדָה, ״וְאִם״ לָא דָּרֵישׁ.
The Gemara asks: And according to Rabbi Meir, who derives a different halakha from that verse, from where does he derive that a woman is included? The Gemara answers: He derives it from the addition of the conjunction “and” in the verse: “And if he shall at all substitute.” And Rabbi Yehuda does not interpret the term “and if” as having any special significance.
וּבֵין רַבִּי מֵאִיר וּבֵין רַבִּי יְהוּדָה, טַעְמָא דְּרַבִּי קְרָא לְאִשָּׁה, הָא לָא רַבְּיַיהּ קְרָא — הֲוָה אָמֵינָא: כִּי עָבְדָא תְּמוּרָה לָא לָקְיָא. וְהָאָמַר רַב יְהוּדָה אָמַר רַב, וְכֵן תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכׇּל חַטֹּאת הָאָדָם״ — הִשְׁוָה הַכָּתוּב אִשָּׁה לְאִישׁ לְכׇל עֳונָשִׁין שֶׁבַּתּוֹרָה!
The Gemara analyzes this dispute. And according to both the opinion of Rabbi Meir and the opinion of Rabbi Yehuda, the reason why a woman is included is that the verse explicitly includes a woman, either by adding a conjunction or by repetition of the verb. The Gemara asks: Should one infer that if the verse did not include a woman, I would say that when a woman performs an act of substitution she is not flogged? But didn’t Rav Yehuda say that Rav says, and so too the school of Rabbi Yishmael taught, that when the verse states: “When a man or woman shall commit any sin that people commit” (Numbers 5:6), the verse equates a woman with a man with regard to all punishments of the Torah? Why, then, is there a need for the verse to include women in the prohibition against substitution?
אִיצְטְרִיךְ, מַהוּ דְּתֵימָא: הָנֵי מִילֵּי עוֹנֶשׁ דְּשָׁוֶה בֵּין בְּיָחִיד בֵּין בְּצִבּוּר, אֲבָל הָכָא, כֵּיוָן דְּעוֹנֶשׁ שֶׁאֵינוֹ שָׁוֶה בַּכֹּל הוּא, דִּתְנַן: אֵין הַצִּבּוּר וְהַשּׁוּתָּפִין עוֹשִׂין תְּמוּרָה — אִשָּׁה נָמֵי כִּי עָבְדָא לָא לָקְיָא, קָא מַשְׁמַע לַן.
The Gemara answers: It was necessary for the verse to include women specifically, lest you say that this statement that equates women with men in general refers only to a punishment that applies equally to an individual and to the public. But here, since it is a punishment that does not apply equally to all, as we learned in a mishna (13a): The public and partners do not render an animal a substitute, one could claim that a woman as well, when she performs an act of substitution, is not flogged. The verse therefore teaches us that she is in fact liable.
בָּעֵי רָמֵי בַּר חָמָא: קָטָן מַהוּ שֶׁיָּמִיר? הֵיכִי דָמֵי? אִילֵּימָא בְּקָטָן שֶׁלֹּא הִגִּיעַ לְעוֹנַת נְדָרִים — לָא תִּיבְּעֵי לָךְ, דְּכֵיוָן אַקְדּוֹשֵׁי לָא אַקְדֵּישׁ, אֲמוֹרֵי מֵמַיר? אֶלָּא כִּי קָמִבַּעְיָא לֵיהּ — בְּקָטָן שֶׁהִגִּיעַ לְעוֹנַת נְדָרִים.
§ Rami bar Ḥama raises a dilemma: With regard to a minor, what is the halakha? Is he able to effect substitution or not? The Gemara clarifies: What are the circumstances where this question arises? If we say that it is referring to a minor who has yet to reach the age of responsibility for his vows, i.e., twelve years and one day, you should not raise the dilemma, as since he cannot consecrate an animal by means of a vow, can he effect substitution? Rather, when he raises this dilemma, it is with regard to a minor who has reached the age of responsibility for his vows.
מִי אָמְרִינַן, כֵּיוָן דְּאָמַר מָר: ״אִישׁ״, מָה תַּלְמוּד לוֹמַר ״כִּי יַפְלִיא נֶדֶר״ — לְרַבּוֹת מוּפְלָא הַסָּמוּךְ לְאִישׁ, דְּקׇדְשׁוֹ קָדוֹשׁ. מִדְּאַקְדּוֹשֵׁי מַקְדֵּישׁ, אֲמוֹרֵי נָמֵי מֵמַיר, אוֹ דִלְמָא: כֵּיוָן דְּלָאו בַּר עוּנְשִׁין הוּא, בִּתְמוּרָה לָא מִיתְּפִיס?
The Gemara explains the dilemma: Do we say that a minor can effect substitution, since the Master said with regard to consecration: The verse states: “When a man shall clearly utter a vow” (Leviticus 27:2). What is the meaning when the verse states the unusual formulation: Shall clearly utter [yafli] a vow, instead of the more conventional term: Shall take a vow [yiddor]? This serves to include a discriminating minor [mufla] on the brink of adulthood, teaching that his consecration takes effect. Perhaps, from the fact that he can consecrate an animal, he can also effect substitution. Or perhaps, since no minor is subject to punishments, he cannot apply sanctity to an animal by an act of substitution, which would incur a punishment.
אִם תִּימְצֵי לוֹמַר קָטָן עָבֵיד תְּמוּרָה, דְּהָא אָתֵי לִכְלַל עֳונָשִׁין, גּוֹי מַהוּ שֶׁיָּמִיר? מִי אָמְרַתְּ מִדְּאַקְדּוֹשֵׁי מַקְדֵּישׁ, דְּתַנְיָא: ״אִישׁ אִישׁ״, מָה תַּלְמוּד לוֹמַר ״אִישׁ אִישׁ״? לְרַבּוֹת אֶת הַגּוֹיִם, שֶׁנּוֹדְרִים נְדָרִים וּנְדָבוֹת כְּיִשְׂרָאֵל, אֲמוֹרֵי נָמֵי מֵמַיר. אוֹ דִלְמָא: כֵּיוָן דְּלָא אָתֵי לִכְלַל עֳונָשִׁין, כִּי עָבֵיד תְּמוּרָה לָא קָדְשָׁה?
And even if you say that a minor can perform substitution, as he will come to an age when he is subject to punishments, what is the halakha as to whether a gentile can effect substitution? Do you say that he can do so from the fact that his consecration takes effect, as it is taught in a baraita: The verse states: “Any man [ish ish]…that brings his offering.” What is the meaning when the verse states repetitively “ish ish”? This serves to include gentiles, teaching that they can take vows to bring vow offerings and gift offerings as a Jew can. Since the consecration of a gentile takes effect, perhaps he can effect substitution as well. Or perhaps, since he will not come to a time when he is subject to punishments, therefore when he performs an act of substitution, the animal is not consecrated.
אָמַר רָבָא: תָּא שְׁמַע, דְּתַנְיָא: קׇדְשֵׁי גוֹיִם — לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, וְאֵין חַיָּיבִין עֲלֵיהֶם מִשּׁוּם פִּיגּוּל, נוֹתָר וְטָמֵא, אֵין עוֹשִׂין תְּמוּרָה, וְאֵין מְבִיאִין עֲלֵיהֶם נְסָכִים, אֲבָל קׇרְבָּנוֹ טָעוּן נְסָכִים, דִּבְרֵי רַבִּי שִׁמְעוֹן.
Rava says: Come and hear, as it is taught in a baraita (Tosefta, Zevaḥim 5:6): With regard to animals consecrated by gentiles, one may not derive benefit from them ab initio, but if one derived benefit from them, he is not liable for misuse of consecrated property after the fact. And if one consumes them one is not liable for committing a transgression with regard to the prohibitions of piggul if they were sacrificed with the intent to consume them beyond their designated time, of notar if he consumed them beyond their designated time, and of consuming ritually impure offerings if he was impure. Gentiles cannot render a non-sacred animal a substitute for one they consecrate. And one does not bring libations for the offerings of a gentile as independent offerings, but his offering requires libations. This is the statement of Rabbi Shimon.
אָמַר רַבִּי יוֹסֵי: בְּכוּלָּן אֲנִי רוֹאֶה לְהַחְמִיר. בַּמֶּה דְּבָרִים אֲמוּרִים? בְּקׇדְשֵׁי מִזְבֵּחַ, אֲבָל בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת מוֹעֲלִין בָּהֶן. קָתָנֵי מִיהָא: אֵין עוֹשִׂין תְּמוּרָה!
Rabbi Yosei said: With regard to all of them I see fit to be stringent. In what case is this statement, that Rabbi Shimon exempts animals consecrated by gentiles from liability for misuse, said? It is said with regard to animals consecrated for the altar, i.e., offerings; but with regard to animals consecrated for Temple maintenance, one who derives benefit from them is liable for misuse of consecrated property. Rava notes: In any event, the baraita teaches that gentiles cannot render an animal a substitute for his offering.
וְרָמֵי בַּר חָמָא, בְּהִקְדִּישׁ גּוֹי לְהִתְכַּפֵּר גּוֹי — לָא קָמִיבַּעְיָא לִי, כִּי קָמִיבַּעְיָא לִי — בְּהִקְדִּישׁ גּוֹי וּמִתְכַּפֵּר בְּיִשְׂרָאֵל: בָּתַר מַקְדִּישׁ אָזְלִינַן, אוֹ בָּתַר מִתְכַּפֵּר אָזְלִינַן?
The Gemara responds: And Rami bar Ḥama can say: I do not raise a dilemma in a case where a gentile consecrated an animal as an offering for a gentile such as himself to achieve atonement. In this case the baraita rules explicitly that he cannot effect substitution. When I raise the dilemma, it is in a case where a gentile consecrated an animal as an offering and a Jew achieves atonement with it. In this situation, do we follow the one who consecrated it, in which case the gentile cannot effect substitution, or do we follow the one achieving atonement, in which case he can?
תִּיפְשׁוֹט לֵיהּ מִדְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: הַמַּקְדִּישׁ מוֹסִיף חוֹמֶשׁ, וּמִתְכַּפֵּר עוֹשֶׂה תְּמוּרָה, וְהַתּוֹרֵם מִשֶּׁלּוֹ
The Gemara suggests: Solve this dilemma by invoking a statement of Rabbi Abbahu, as Rabbi Abbahu said that Rabbi Yoḥanan says: If one consecrates an animal as an offering to be brought by another, and the animal develops a blemish disqualifying it for sacrifice, if the one who consecrated it desires to redeem it, he adds one-fifth to its value, just as he would were it his own offering. By contrast, if the one achieving atonement with the offering desires to redeem it, he does not need to add one-fifth. But the one achieving atonement with the offering can render another animal a substitute for it as if he had consecrated it. And if one separates teruma, the portion of produce designated for a priest, from his own produce
Follow 
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.
Zevahim 55: All Sacrifices Are Holy, But Not to the Same Degree
November 08, 2025 | י״ז בחשון תשפ״ו
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.
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
Hashmonaim, Israel
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
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
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
I graduated college in December 2019 and received a set of shas as a present from my husband. With my long time dream of learning daf yomi, I had no idea that a new cycle was beginning just one month later, in January 2020. I have been learning the daf ever since with Michelle Farber… Through grad school, my first job, my first baby, and all the other incredible journeys over the past few years!
Sigal Spitzer Flamholz
Bronx, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, 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 am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
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 .
Jill Felder
Pittsburgh, Pennsylvania, 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
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!
Lori Stark
Highland Park, United States
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 am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
Rhona Fink
San Diego, United States
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Susan Handelman
Jerusalem, Israel
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
Joanna Rom
Northwest Washington, 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 heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Martha Tarazi
Panama, Panama
I started learning the daf during Covid. I’d always wanted to learn Talmud but that wasn’t an option for girls in the small town I grew up in and I struggled to help my younger kids with Hebrew homework let alone read a Hebrew text. I decided to start small by listening to the daf podcast on the way to work each morning. Then I joined the Long Island WhatsApp group. Now I go to the siyyums.
Shoshana Bazini
Long Island, United States
Temurah 2
מַתְנִי׳ הַכֹּל מְמִירִין, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים. לֹא שֶׁאָדָם רַשַּׁאי לְהָמִיר, אֶלָּא שֶׁאִם הֵמִיר — מוּמָר, וְסוֹפֵג אֶת הָאַרְבָּעִים.
MISHNA: Everyone substitutes a non-sacred animal for a consecrated animal, both men and women. That is not to say that it is permitted for a person to effect substitution; rather, it means that if one substituted a non-sacred animal for a consecrated animal, the substitution takes effect, and the non-sacred animal becomes consecrated, and the consecrated animal remains sacred. And the one who substituted the non-sacred animal incurs the forty [sofeg et ha’arba’im] lashes.
גְּמָ׳ הָא גוּפָא קַשְׁיָא: אָמְרַתְּ ״הַכֹּל מְמִירִין״ — לְכַתְּחִילָּה, וַהֲדַר תָּנֵי ״לֹא שֶׁאָדָם רַשַּׁאי לְהָמִיר אֶלָּא שֶׁאִם הֵמִיר מוּמָר״ — דִּיעֲבַד!
GEMARA: The Gemara notes an apparent contradiction in the mishna: This mishna itself is difficult: You say that everyone substitutes a non-sacred animal for a consecrated one, which indicates that substitution may be performed ab initio. And then you teach: That is not to say that it is permitted for a person to effect substitution; rather, it means only that if one unlawfully substituted a non-sacred animal for a consecrated animal, the substitution takes effect, indicating that it is effective only after the fact.
וְתִיסְבְּרָא ״הַכֹּל מְמִירִין״ — לְכַתְּחִילָּה? אַדְּקַשְׁיָא לָךְ מִמַּתְנִיתִין, תִּיקְשֵׁי לָךְ קְרָא! דִּכְתִיב ״לֹא יַחֲלִיפֶנּוּ וְלֹא יָמִיר אֹתוֹ״.
The Gemara responds: And can you understand the phrase: Everyone substitutes, as indicating that substitution may be performed ab initio? If so, before the mishna poses a difficulty for you, the verse should pose a difficulty for you, as it is written: “He shall not alter it, nor substitute it” (Leviticus 27:10). The verse clearly states that it is prohibited to perform substitution.
אֶלָּא אָמַר רַב יְהוּדָה: הָכִי קָתָנֵי — הַכֹּל מַתְפִּיסִין בִּתְמוּרָה, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים, לֹא שֶׁאָדָם רַשַּׁאי לְהָמִיר, שֶׁאִם הֵמִיר — מוּמָר, וְסוֹפֵג אֶת הָאַרְבָּעִים.
Rather, Rav Yehuda says: This is what the mishna is teaching: Everyone can apply the status of a consecrated animal to a non-sacred animal by the act of substitution, both men and women. But that is not to say that it is permitted for a person to effect substitution, as, if one did effect substitution, the substitution takes effect only after the fact, and he incurs the forty lashes.
הַכׇּל לְאֵיתוֹיֵי מַאי? לְאֵיתוֹיֵי יוֹרֵשׁ, וּדְלָא כְּרַבִּי יְהוּדָה.
§ The mishna teaches: Everyone substitutes a non-sacred animal for a consecrated animal. The Gemara asks: What does the comprehensive term: Everyone, serve to include? The Gemara answers: It serves to include an inheritor, and accordingly, this mishna is not in accordance with the opinion of Rabbi Yehuda.
דִּתְנַן: יוֹרֵשׁ סוֹמֵךְ, יוֹרֵשׁ מֵמִיר — דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: יוֹרֵשׁ אֵינוֹ סוֹמֵךְ, וְיוֹרֵשׁ אֵינוֹ מֵמִיר.
As we learned in a baraita: An inheritor who inherited a consecrated animal places his hands on the head of the offering when he sacrifices it as would the original owner, and likewise an inheritor is able to substitute a non-sacred animal for the consecrated one that he inherited. This is the statement of Rabbi Meir. Rabbi Yehuda says: An inheritor does not place his hands on the head of the offering when he sacrifices it, and an inheritor does not substitute a non-sacred animal for a consecrated one that he inherited. These acts may be performed only by the one who initially consecrated the animal. The mishna indicates that an inheritor is able to effect substitution, contrary to the opinion of Rabbi Yehuda.
מַאי טַעְמָא דְּרַבִּי יְהוּדָה? — יָלֵיף תְּחִילַּת הֶקְדֵּשׁ מִסּוֹף הֶקְדֵּשׁ: מָה סוֹף הֶקְדֵּשׁ — יוֹרֵשׁ אֵינוֹ סוֹמֵךְ, אַף תְּחִילַּת הֶקְדֵּשׁ — יוֹרֵשׁ אֵינוֹ מֵמִיר.
The Gemara asks: What is the reasoning of Rabbi Yehuda? The Gemara explains: He derives the halakhot of the animal’s initial consecration from the end of the consecration, i.e., the sacrifice of the consecrated animal, as follows: Just as with regard to the end of a consecrated animal, an inheritor does not place his hands on the head of the offering before slaughter, so too, with regard to the initial consecration, an inheritor does not effect substitution to consecrate the animal.
וּסְמִיכָה גּוּפַהּ מְנָלַן? תְּלָת ״קׇרְבָּנוֹ״ כְּתִיבִי: חַד — ״קׇרְבָּנוֹ״ וְלֹא קׇרְבַּן גּוֹי, וְחַד — ״קׇרְבָּנוֹ״ וְלֹא קׇרְבַּן חֲבֵירוֹ, וְחַד — ״קׇרְבָּנוֹ״ וְלֹא קׇרְבַּן אָבִיו.
The Gemara asks: And from where do we derive the halakha of placing hands itself? The Gemara answers: The term “his offering” is written three times in the passage discussing a peace offering, in connection with the placing of hands (Leviticus 3:2, 8, 12). One instance teaches that the requirement of placing hands applies to his offering but not the offering of a gentile. And one instance teaches that it applies to his offering but not the offering of another, as only the owner places his hands on the offering. And one instance teaches that it applies to his offering but not the offering of his father, as an inheritor does not place his hands on an offering he inherited.
וּלְרַבִּי מֵאִיר דְּאָמַר יוֹרֵשׁ סוֹמֵךְ, וְהָכְתִיב ״קׇרְבָּנוֹ״! הַהוּא מִיבְּעֵי לֵיהּ לְרַבּוֹת כׇּל בַּעֲלֵי חוֹבְרִין לִסְמִיכָה.
The Gemara asks: But according to Rabbi Meir, who said that an inheritor places his hands on the head of the offering when he sacrifices it, isn’t the term “his offering” written in the verse? How does he interpret the third instance of that term? The Gemara explains: He requires that term to include all joint owners [ba’alei ḥoverin] in the halakha of placing hands, to teach that they all must place their hands on the offering’s head.
וְרַבִּי יְהוּדָה, בַּעֲלֵי חוֹבְרִין לִסְמִיכָה לֵית לֵיהּ. מַאי טַעְמָא? דְּהָא לָא מְיַחַד קׇרְבָּן דִּידְהוּ. וְאִיבָּעֵית אֵימָא: לְעוֹלָם אִית לֵיהּ, וְקׇרְבַּן גּוֹי וְקׇרְבַּן חֲבֵירוֹ מֵחַד קְרָא נָפְקָא, דְּאִיַּיתַּר לֵיהּ חַד לְבַעֲלֵי חוֹבְרִין לִסְמִיכָה.
The Gemara notes: And as for Rabbi Yehuda, he does not accept that joint owners are included in the requirement of placing hands. What is the reason for this? The reason is that their offering is not specific to one person and is therefore not included in the term “his offering.” And if you wish, say instead that actually, he accepts that one instance of “his offering” serves to include joint owners, and he derives both the halakha of the offering of a gentile and that of the offering of another from one verse, so that one instance of the term “his offering” remains for him to include joint owners in the requirement of placing hands on the head of an offering, and the third instance serves to teach that an inheritor does not place hands on the offering of his father.
וְרַבִּי מֵאִיר דְּאָמַר יוֹרֵשׁ מֵמִיר, מַאי טַעְמָא? אָמַר לָךְ: ״אִם הָמֵר יָמִיר״ לְרַבּוֹת הַיּוֹרֵשׁ,
The Gemara asks: And what is the reasoning of Rabbi Meir, who said that an inheritor can effect substitution? The Gemara answers: Rabbi Meir could say to you that the repetition of the verb in the verse: “And if he shall at all substitute [hamer yamir] animal for animal” (Leviticus 27:10), serves to include the inheritor.
וְיָלֵיף סוֹף הֶקְדֵּשׁ מִתְּחִילַּת הֶקְדֵּשׁ, מָה תְּחִילַּת הֶקְדֵּשׁ יוֹרֵשׁ מֵימִר, אַף סוֹף הֶקְדֵּשׁ יוֹרֵשׁ סוֹמֵךְ.
And he derives the halakhot of the end of a consecrated animal from the initial consecration of the animal, as follows: Just as with regard to the initial state of consecration of the animal, an inheritor can effect substitution, so too, with regard to the end of the consecrated animal, an inheritor places his hands on its head.
רַבִּי יְהוּדָה, הַאי ״וְאִם הָמֵר יָמִיר״ מַאי עָבֵיד לֵיהּ? לְרַבּוֹת אֶת הָאִשָּׁה. וְכִדְתַנְיָא: לְפִי שֶׁכׇּל הָעִנְיָן כּוּלּוֹ אֵינוֹ מְדַבֵּר אֶלָּא לְשׁוֹן זָכָר, שֶׁנֶּאֱמַר: ״לֹא יַחֲלִיפֶנּוּ וְלֹא יָמִיר אֹתוֹ״, אִשָּׁה מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְאִם הָמֵר יָמִיר״ לְרַבּוֹת אֶת הָאִשָּׁה.
The Gemara asks: According to Rabbi Yehuda, who holds that an inheritor is not able to effect substitution, what does he do with this repetitive language in the verse: “And if he shall at all substitute”? How does he interpret it? The Gemara answers: It serves to include a woman as able to effect substitution and to incur the penalty of forty lashes for doing so. And this is as it is taught in a baraita: Since the verses concerning the entire matter of substitution speak only in the masculine, as it is stated: “He shall not exchange it, nor substitute it” (Leviticus 27:10), from where is it derived that a woman is included? The verse states: “And if he shall at all substitute,” to include a woman.
וּלְרַבִּי מֵאִיר, אִשָּׁה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וְּאִם״. וְרַבִּי יְהוּדָה, ״וְאִם״ לָא דָּרֵישׁ.
The Gemara asks: And according to Rabbi Meir, who derives a different halakha from that verse, from where does he derive that a woman is included? The Gemara answers: He derives it from the addition of the conjunction “and” in the verse: “And if he shall at all substitute.” And Rabbi Yehuda does not interpret the term “and if” as having any special significance.
וּבֵין רַבִּי מֵאִיר וּבֵין רַבִּי יְהוּדָה, טַעְמָא דְּרַבִּי קְרָא לְאִשָּׁה, הָא לָא רַבְּיַיהּ קְרָא — הֲוָה אָמֵינָא: כִּי עָבְדָא תְּמוּרָה לָא לָקְיָא. וְהָאָמַר רַב יְהוּדָה אָמַר רַב, וְכֵן תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכׇּל חַטֹּאת הָאָדָם״ — הִשְׁוָה הַכָּתוּב אִשָּׁה לְאִישׁ לְכׇל עֳונָשִׁין שֶׁבַּתּוֹרָה!
The Gemara analyzes this dispute. And according to both the opinion of Rabbi Meir and the opinion of Rabbi Yehuda, the reason why a woman is included is that the verse explicitly includes a woman, either by adding a conjunction or by repetition of the verb. The Gemara asks: Should one infer that if the verse did not include a woman, I would say that when a woman performs an act of substitution she is not flogged? But didn’t Rav Yehuda say that Rav says, and so too the school of Rabbi Yishmael taught, that when the verse states: “When a man or woman shall commit any sin that people commit” (Numbers 5:6), the verse equates a woman with a man with regard to all punishments of the Torah? Why, then, is there a need for the verse to include women in the prohibition against substitution?
אִיצְטְרִיךְ, מַהוּ דְּתֵימָא: הָנֵי מִילֵּי עוֹנֶשׁ דְּשָׁוֶה בֵּין בְּיָחִיד בֵּין בְּצִבּוּר, אֲבָל הָכָא, כֵּיוָן דְּעוֹנֶשׁ שֶׁאֵינוֹ שָׁוֶה בַּכֹּל הוּא, דִּתְנַן: אֵין הַצִּבּוּר וְהַשּׁוּתָּפִין עוֹשִׂין תְּמוּרָה — אִשָּׁה נָמֵי כִּי עָבְדָא לָא לָקְיָא, קָא מַשְׁמַע לַן.
The Gemara answers: It was necessary for the verse to include women specifically, lest you say that this statement that equates women with men in general refers only to a punishment that applies equally to an individual and to the public. But here, since it is a punishment that does not apply equally to all, as we learned in a mishna (13a): The public and partners do not render an animal a substitute, one could claim that a woman as well, when she performs an act of substitution, is not flogged. The verse therefore teaches us that she is in fact liable.
בָּעֵי רָמֵי בַּר חָמָא: קָטָן מַהוּ שֶׁיָּמִיר? הֵיכִי דָמֵי? אִילֵּימָא בְּקָטָן שֶׁלֹּא הִגִּיעַ לְעוֹנַת נְדָרִים — לָא תִּיבְּעֵי לָךְ, דְּכֵיוָן אַקְדּוֹשֵׁי לָא אַקְדֵּישׁ, אֲמוֹרֵי מֵמַיר? אֶלָּא כִּי קָמִבַּעְיָא לֵיהּ — בְּקָטָן שֶׁהִגִּיעַ לְעוֹנַת נְדָרִים.
§ Rami bar Ḥama raises a dilemma: With regard to a minor, what is the halakha? Is he able to effect substitution or not? The Gemara clarifies: What are the circumstances where this question arises? If we say that it is referring to a minor who has yet to reach the age of responsibility for his vows, i.e., twelve years and one day, you should not raise the dilemma, as since he cannot consecrate an animal by means of a vow, can he effect substitution? Rather, when he raises this dilemma, it is with regard to a minor who has reached the age of responsibility for his vows.
מִי אָמְרִינַן, כֵּיוָן דְּאָמַר מָר: ״אִישׁ״, מָה תַּלְמוּד לוֹמַר ״כִּי יַפְלִיא נֶדֶר״ — לְרַבּוֹת מוּפְלָא הַסָּמוּךְ לְאִישׁ, דְּקׇדְשׁוֹ קָדוֹשׁ. מִדְּאַקְדּוֹשֵׁי מַקְדֵּישׁ, אֲמוֹרֵי נָמֵי מֵמַיר, אוֹ דִלְמָא: כֵּיוָן דְּלָאו בַּר עוּנְשִׁין הוּא, בִּתְמוּרָה לָא מִיתְּפִיס?
The Gemara explains the dilemma: Do we say that a minor can effect substitution, since the Master said with regard to consecration: The verse states: “When a man shall clearly utter a vow” (Leviticus 27:2). What is the meaning when the verse states the unusual formulation: Shall clearly utter [yafli] a vow, instead of the more conventional term: Shall take a vow [yiddor]? This serves to include a discriminating minor [mufla] on the brink of adulthood, teaching that his consecration takes effect. Perhaps, from the fact that he can consecrate an animal, he can also effect substitution. Or perhaps, since no minor is subject to punishments, he cannot apply sanctity to an animal by an act of substitution, which would incur a punishment.
אִם תִּימְצֵי לוֹמַר קָטָן עָבֵיד תְּמוּרָה, דְּהָא אָתֵי לִכְלַל עֳונָשִׁין, גּוֹי מַהוּ שֶׁיָּמִיר? מִי אָמְרַתְּ מִדְּאַקְדּוֹשֵׁי מַקְדֵּישׁ, דְּתַנְיָא: ״אִישׁ אִישׁ״, מָה תַּלְמוּד לוֹמַר ״אִישׁ אִישׁ״? לְרַבּוֹת אֶת הַגּוֹיִם, שֶׁנּוֹדְרִים נְדָרִים וּנְדָבוֹת כְּיִשְׂרָאֵל, אֲמוֹרֵי נָמֵי מֵמַיר. אוֹ דִלְמָא: כֵּיוָן דְּלָא אָתֵי לִכְלַל עֳונָשִׁין, כִּי עָבֵיד תְּמוּרָה לָא קָדְשָׁה?
And even if you say that a minor can perform substitution, as he will come to an age when he is subject to punishments, what is the halakha as to whether a gentile can effect substitution? Do you say that he can do so from the fact that his consecration takes effect, as it is taught in a baraita: The verse states: “Any man [ish ish]…that brings his offering.” What is the meaning when the verse states repetitively “ish ish”? This serves to include gentiles, teaching that they can take vows to bring vow offerings and gift offerings as a Jew can. Since the consecration of a gentile takes effect, perhaps he can effect substitution as well. Or perhaps, since he will not come to a time when he is subject to punishments, therefore when he performs an act of substitution, the animal is not consecrated.
אָמַר רָבָא: תָּא שְׁמַע, דְּתַנְיָא: קׇדְשֵׁי גוֹיִם — לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, וְאֵין חַיָּיבִין עֲלֵיהֶם מִשּׁוּם פִּיגּוּל, נוֹתָר וְטָמֵא, אֵין עוֹשִׂין תְּמוּרָה, וְאֵין מְבִיאִין עֲלֵיהֶם נְסָכִים, אֲבָל קׇרְבָּנוֹ טָעוּן נְסָכִים, דִּבְרֵי רַבִּי שִׁמְעוֹן.
Rava says: Come and hear, as it is taught in a baraita (Tosefta, Zevaḥim 5:6): With regard to animals consecrated by gentiles, one may not derive benefit from them ab initio, but if one derived benefit from them, he is not liable for misuse of consecrated property after the fact. And if one consumes them one is not liable for committing a transgression with regard to the prohibitions of piggul if they were sacrificed with the intent to consume them beyond their designated time, of notar if he consumed them beyond their designated time, and of consuming ritually impure offerings if he was impure. Gentiles cannot render a non-sacred animal a substitute for one they consecrate. And one does not bring libations for the offerings of a gentile as independent offerings, but his offering requires libations. This is the statement of Rabbi Shimon.
אָמַר רַבִּי יוֹסֵי: בְּכוּלָּן אֲנִי רוֹאֶה לְהַחְמִיר. בַּמֶּה דְּבָרִים אֲמוּרִים? בְּקׇדְשֵׁי מִזְבֵּחַ, אֲבָל בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת מוֹעֲלִין בָּהֶן. קָתָנֵי מִיהָא: אֵין עוֹשִׂין תְּמוּרָה!
Rabbi Yosei said: With regard to all of them I see fit to be stringent. In what case is this statement, that Rabbi Shimon exempts animals consecrated by gentiles from liability for misuse, said? It is said with regard to animals consecrated for the altar, i.e., offerings; but with regard to animals consecrated for Temple maintenance, one who derives benefit from them is liable for misuse of consecrated property. Rava notes: In any event, the baraita teaches that gentiles cannot render an animal a substitute for his offering.
וְרָמֵי בַּר חָמָא, בְּהִקְדִּישׁ גּוֹי לְהִתְכַּפֵּר גּוֹי — לָא קָמִיבַּעְיָא לִי, כִּי קָמִיבַּעְיָא לִי — בְּהִקְדִּישׁ גּוֹי וּמִתְכַּפֵּר בְּיִשְׂרָאֵל: בָּתַר מַקְדִּישׁ אָזְלִינַן, אוֹ בָּתַר מִתְכַּפֵּר אָזְלִינַן?
The Gemara responds: And Rami bar Ḥama can say: I do not raise a dilemma in a case where a gentile consecrated an animal as an offering for a gentile such as himself to achieve atonement. In this case the baraita rules explicitly that he cannot effect substitution. When I raise the dilemma, it is in a case where a gentile consecrated an animal as an offering and a Jew achieves atonement with it. In this situation, do we follow the one who consecrated it, in which case the gentile cannot effect substitution, or do we follow the one achieving atonement, in which case he can?
תִּיפְשׁוֹט לֵיהּ מִדְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: הַמַּקְדִּישׁ מוֹסִיף חוֹמֶשׁ, וּמִתְכַּפֵּר עוֹשֶׂה תְּמוּרָה, וְהַתּוֹרֵם מִשֶּׁלּוֹ
The Gemara suggests: Solve this dilemma by invoking a statement of Rabbi Abbahu, as Rabbi Abbahu said that Rabbi Yoḥanan says: If one consecrates an animal as an offering to be brought by another, and the animal develops a blemish disqualifying it for sacrifice, if the one who consecrated it desires to redeem it, he adds one-fifth to its value, just as he would were it his own offering. By contrast, if the one achieving atonement with the offering desires to redeem it, he does not need to add one-fifth. But the one achieving atonement with the offering can render another animal a substitute for it as if he had consecrated it. And if one separates teruma, the portion of produce designated for a priest, from his own produce
Follow
