Why is the second group of exemptions from offerings done outside learned out from a different verse and not the one the first category are derived from? What is the negative commandment that Rabbi Shimon holds one os forbidden by if offering outside something that is not yet ready to be offered but will be? Two possible options are brought.
Masechet Zevachim
Masechet Zevachim is sponsored by Esther Kremer in loving memory of her father, Manny Gross on his third yahrzeit. “He exemplified a path of holiness and purity, living with kedushah in his everyday life.”
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
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Masechet Zevachim
Masechet Zevachim is sponsored by Esther Kremer in loving memory of her father, Manny Gross on his third yahrzeit. “He exemplified a path of holiness and purity, living with kedushah in his everyday life.”
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Zevachim 114
בִּשְׁלָמָא רוֹבֵעַ וְנִרְבָּע – מַשְׁכַּחַתְּ לֵיהּ דְּאַקְדְּשִׁינְהוּ מֵעִיקָּרָא, וַהֲדַר (רבעו) [אִירְבַעוּ].
Granted, with regard to an animal that actively copulated with a person or an animal that was the object of bestiality, you find circumstances in which the exemption for one who slaughters it outside the Temple courtyard cannot be based on the fact that it is not fit to be brought to the entrance of the Tent of Meeting, e.g., a case where one initially consecrated it, at which point it was fit to be brought to the Temple courtyard, and then engaged in bestiality with it. Since it was initially fit to be brought to the Temple courtyard, another verse is needed to exclude it.
אֶלָּא מוּקְצֶה וְנֶעֱבָד – אֵין אָדָם אוֹסֵר דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ! בְּקָדָשִׁים קַלִּים, וְאַלִּיבָּא דְּרַבִּי יוֹסֵי הַגְּלִילִי – דְּאָמַר: קָדָשִׁים קַלִּים מָמוֹן בְּעָלִים הוּא.
But with regard to an animal that was set aside for idol worship or one that was worshipped, this explanation is not tenable, since an animal that was already consecrated would not become disqualified because a person does not render forbidden an item that is not his. The Gemara responds that it is possible to disqualify a consecrated item in the case of offerings of lesser sanctity, such as a peace offering, and in accordance with the opinion of Rabbi Yosei HaGelili, who says: An offering of lesser sanctity is the property of the owner.
דְּתַנְיָא: ״וּמָעֲלָה מַעַל בַּה׳״ – לְרַבּוֹת קֳדָשִׁים קַלִּים, שֶׁהֵן מָמוֹנוֹ. דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי.
This is as it is taught in a baraita that the verse states with regard to the obligation to bring a guilt offering for robbery for taking a false oath concerning unlawful possession of the property of another: “If anyone sin, and commit a trespass against the Lord, and deal falsely with his neighbor in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbor” (Leviticus 5:21). The term “against the Lord” serves to include one who takes an oath with regard to another’s offerings of lesser sanctity, since they are the property of their owner. This is the statement of Rabbi Yosei HaGelili.
הִלְכָּךְ, רוֹבֵעַ וְנִרְבָּע – דְּבַר עֶרְוָה. מוּקְצֶה וְנֶעֱבָד – עֲבוֹדָה זָרָה, בְּקָדָשִׁים קַלִּים.
The Gemara summarizes: Therefore, all of the cases listed in the mishna are cases in which the animal was initially fit to be brought to the entrance of the Tent of Meeting but was subsequently disqualified as an offering. An animal that actively copulated with a person and an animal that was the object of bestiality are disqualified after having been consecrated, due to a matter of forbidden sexual intercourse. An animal that was set aside for idol worship or one that was worshipped as an object of idol worship becomes forbidden after it was consecrated in the case of an offering of lesser sanctity, which according to Rabbi Yosei HaGelili is the property of its owner.
אֶתְנַן, וּמְחִיר, כִּלְאַיִם, יוֹצֵא דּוֹפֶן – בִּוְלָדוֹת קָדָשִׁים.
In the case of an animal that was given as payment to a prostitute or as the price of a dog, or an animal born of a mixture of diverse kinds, or an animal born by caesarean section, none of which could have occured at a time that the animal was fit to be sacrificed, the mishna is referring to the offspring of sacrificial animals that were given as payment to a prostitute or as the price of a dog while in utero. These animals were fit to be brought as a sacrifice while they were still part of a consecrated animal, and only following birth are they considered to be unfit for sacrifice.
קָסָבַר: וַלְדֵי קָדָשִׁים – בַּהֲוָיָיתָן הֵן קְדוֹשִׁים.
Although these offspring are still part of a consecrated animal while in utero, and as such one might say that the status of payment to a prostitute or the price of a dog should not take effect with rgeard to them, the tanna of the mishna holds that with regard to the offspring of sacrificial animals, they are sanctified only as they are from the time of birth, but not in utero. Therefore, they can be disqualified by serving as payment to a prostitute or as the price of a dog.
בַּעֲלֵי מוּמִין וְכוּ׳, אוֹתוֹ וְאֶת בְּנוֹ וְכוּ׳.
§ The mishna cites a disagreement between the Rabbis and Rabbi Shimon with regard to temporarily blemished animals: Rabbi Shimon holds that one who sacrifices them outside the Temple courtyard violates a prohibition, as they will be fit for sacrifice after the passage of time, whereas the Rabbis hold that one is exempt. The mishna cites two similar disagreements: With regard to doves whose time of fitness has not yet arrived that are slaughtered outside the Temple courtyard, and with regard to one who slaughters an animal itself and its offspring on one day, where the latter, which is not fit for being sacrificed until the next day, is slaughtered outside the Temple courtyard.
וּצְרִיכִי; דְּאִי תְּנָא בַּעֲלֵי מוּמִין – מִשּׁוּם דִּמְאִיסִי; אֲבָל תּוֹרִין, דְּלָא מְאִיסִי – אֵימָא לָא, דְּמוֹדוּ לֵיהּ לְרַבִּי שִׁמְעוֹן;
The Gemara comments: And all of these cases are necessary. As, if the mishna had taught the disagreement only in the case of temporarily blemished animals, one would think that the Rabbis deem exempt one who sacrifices outside the Temple courtyard only in that case, because they are repulsive; but with regard to doves whose time of fitness has not yet arrived, which are not repulsive and which will be fit when their time arrives, I will say that this is not the halakha, and that the Rabbis concede to Rabbi Shimon that one does violate a prohibition.
וְאִי תְּנָא תּוֹרִין – מִשּׁוּם דְּלָא (חזו) [אִיחֲזוֹ] וְאִידְּחוֹ; אֲבָל בַּעֲלֵי מוּמִין, דְּאִיחֲזוֹ וְאִידְּחוֹ – אֵימָא לָא, דְּמוֹדֵה לְהוּ רַבִּי שִׁמְעוֹן לְרַבָּנַן;
And if the mishna had taught the disagreement only in the case of doves whose time of fitness has not yet arrived, one could say that it is only in this case that Rabbi Shimon holds that one who sacrifices them outside violates a prohibition, because they are not defined as: Fit for sacrifice and rejected; their time of fitness simply has not arrived. But with regard to temporarily blemished animals, which were fit for sacrifice and then disqualified, I will say that this is not the halakha, as Rabbi Shimon concedes to the Rabbis that one who sacrifices them outside the Temple courtyard does not violate a prohibition, since they are not fit to be sacrificed as offerings.
וְאִי תְּנָא הָנֵי תַּרְתֵּי – מִשּׁוּם דִּפְסוּלָא דְּגוּפַיְיהוּ; אֲבָל אוֹתוֹ וְאֶת בְּנוֹ, דִּפְסוּלָא מֵעָלְמָא קָאָתֵי לַהּ – אֵימָא מוֹדוּ לֵיהּ רַבָּנַן לְרַבִּי שִׁמְעוֹן; צְרִיכָא.
And if the mishna had taught only these two cases, i.e., temporarily blemished animals and doves whose time of fitness has not yet arrived, I would say that the Rabbis hold that one who slaughters them outside the Temple courtyard is not liable because their disqualification is inherent. But in the case of the animal itself and its offspring, where the disqualification comes to the offspring from an external factor, i.e., that its parent was slaughtered that day, I will say that the Rabbis concede to Rabbi Shimon that one who slaughters an animal and its offspring outside the Temple courtyard does violate the prohibition. Therefore, it is necessary for the mishna to teach the disagreement in each case.
שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן?
§ The mishna teaches that Rabbi Shimon says: In the case of any sacrificial animal that is fit to be sacrificed after the passage of time, if one sacrificed it outside the courtyard, he is in violation of a prohibition but there is no liability for karet. Rabbi Shimon did not specify what prohibition is violated. The Gemara therefore asks: What is the reasoning of Rabbi Shimon?
אָמַר רַבִּי אִילְעָא אָמַר רֵישׁ לָקִישׁ, דְּאָמַר קְרָא: ״לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עוֹשִׂים פֹּה הַיּוֹם״ – אֲמַר לְהוּ מֹשֶׁה לְיִשְׂרָאֵל: כִּי עָיְילִיתוּ לָאָרֶץ – יְשָׁרוֹת תַּקְרִיבוּ, חוֹבוֹת לֹא תַּקְרִיבוּ.
Rabbi Ile’a says that Reish Lakish says that the verse states: “You shall not do all that we do here this day, every man whatsoever is right in his own eyes. For you have not as yet come to the rest and to the inheritance, which the Lord your God gives you” (Deuteronomy 12:8–9). Moses said the following to the Jewish people: When you enter Eretz Yisrael, upright offerings, i.e., offerings that one believes are proper to bring due to one’s own generosity, such as vow offerings and gift offerings, you may sacrifice, but obligatory offerings you may not sacrifice, even in the Tabernacle in Gilgal, until you arrive at “the rest,” i.e., Shiloh, at which point you may sacrifice them.
וְגִלְגָּל לְגַבֵּי שִׁילֹה מְחוּסַּר זְמַן הוּא, וְקָאָמַר לְהוּ מֹשֶׁה: ״לֹא תַעֲשׂוּן״.
And since obligatory offerings during the period of Gilgal, in relation to the period of Shiloh, are considered offerings whose time has not yet arrived, and Moses said to the Jewish people concerning them: “You shall not do,” during that period, it follows that one who sacrifices an offering whose time has not yet arrived is in violation of the prohibition: “You shall not do.”
אָמַר רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: אִי הָכִי,
Rabbi Yirmeya said to Rabbi Zeira: Therefore, it is prohibited to sacrifice offerings whose time has not yet arrived, even if they are sacrificed in the Tabernacle as was the case in Gilgal. If so, anyone who sacrifices an offering whose time has not yet arrived, even if he sacrifices it inside the Temple courtyard,
מִילְקֵי נָמֵי לִילְקֵי! אַלְּמָה אָמַר רַבִּי זֵירָא: הַכָּתוּב נִתְּקוֹ לַעֲשֵׂה?
should also receive lashes for sacrificing it, just as one would for violating other Torah prohibitions. Why did Rabbi Zeira say elsewhere that one who slaughters, inside the Temple courtyard, an offering whose time has not yet arrived does not receive lashes for having violated the prohibition of: “It shall not be accepted” (Leviticus 22:23), which is the general prohibition against sacrificing animals that are not fit to be sacrificed. Rabbi Zeira explains that he does not receive lashes because the verse has transmuted the negative precept into a prohibition that is stated as a positive mitzva, in the verse: “But from the eighth day forward it may be accepted” (Leviticus 22:27). There is no punishment of lashes for violating such a prohibition. Rabbi Yirmeya is asking that one should still receive lashes for having violated the prohibition of: “You shall not do.”
הָנֵי מִילֵּי לְרַבָּנַן, לְרַבִּי שִׁמְעוֹן הָכִי נָמֵי.
The Gemara responds: That statement of Rabbi Zeira applies only according to the opinion of the Rabbis, who disagree with Rabbi Shimon in the mishna and hold that the verse that states: “You shall not do,” does not indicate that one who slaughters an animal whose time has not yet arrived is in violation of a prohibition. But according to the opinion of Rabbi Shimon, one would indeed receive lashes for slaughtering an animal whose time has not yet arrived inside the Temple.
רַב נַחְמָן בַּר יִצְחָק אָמַר: פְּנִים דְּגִלְגָּל לְגַבֵּי שִׁילֹה – כְּחוּץ דָּמֵי.
Rav Naḥman bar Yitzḥak said: Rabbi Zeira’s statement is even in accordance with the opinion of Rabbi Shimon, who also holds that one would not receive lashes for slaughtering inside the Temple courtyard an offering whose time has not yet arrived. A prohibition cannot be derived from the prohibition stated with regard to the Tabernacle in Gilgal, since inside the Tabernacle in Gilgal, in relation to the Tabernacle in Shiloh, is considered like outside, and the prohibition: “You shall not do,” pertains only to sacrificing an offering whose time has not yet arrived outside the Temple courtyard.
רַבָּה אָמַר: טַעְמֵיהּ דְּרַבִּי שִׁמְעוֹן – כִּדְתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: מִנַּיִן לַזּוֹבֵחַ פֶּסַח בְּבָמַת יָחִיד בִּשְׁעַת אִיסּוּר הַבָּמוֹת, שֶׁהוּא בְּלֹא תַעֲשֶׂה? תַּלְמוּד לוֹמַר: ״לֹא תוּכַל לִזְבֹּחַ אֶת הַפָּסַח״.
Rabba said: The reason of Rabbi Shimon is not based upon: “You shall not do,” as Reish Lakish claims, but upon another verse. As it is taught in a baraita that Rabbi Shimon says: From where is it derived that one who slaughters his Paschal offering on a private altar at a time when it is prohibited to sacrifice offerings on private altars violates a prohibition? The verse states: “You may not sacrifice the Paschal offering within any of your gates; but at the place that the Lord your God shall choose to cause His name to dwell in, there you shall sacrifice the Paschal offering” (Deuteronomy 16:5–6).
יָכוֹל אַף בִּשְׁעַת הֶיתֵּר הַבָּמוֹת כֵּן? תַּלְמוּד לוֹמַר: ״בְּאַחַד שְׁעָרֶיךָ״ – לֹא אָמַרְתִּי לְךָ אֶלָּא בְּשָׁעָה שֶׁכׇּל יִשְׂרָאֵל נִכְנָסִין בְּשַׁעַר אֶחָד.
One might have thought that even at a time when it is permitted to sacrifice offerings on private altars this is so. Therefore, the verse states: “Within any [be’aḥad] of your gates,” which indicates that I said this prohibition to you only when all of the Jewish people enter the Temple through one [eḥad] gate in order to sacrifice their offerings. When there is no permanent communal altar, it is permitted to slaughter the Paschal offering on a private altar.
אֵימַת? אִי נֵימָא אַחַר חֲצוֹת – כָּרֵת נָמֵי מִחַיַּיב! אֶלָּא לָאו קוֹדֶם חֲצוֹת?
Rabba analyzes the baraita: When was this Paschal offering, for which one violates a prohibition for slaughtering it during a time when it is forbidden to sacrifice on private altars, slaughtered? If we say that it was after midday on the fourteenth of Nisan, which is the proper time for sacrificing the Paschal offering in the Temple, then one who sacrifices it then violates not only a prohibition, he should also be deemed liable to receive karet as well, as would anyone who slaughters a fit offering outside the Temple courtyard. Rather, is it not discussing one who slaughtered the Paschal offering on a private altar on the fourteenth of Nisan before midday, when its time had not yet arrived?
לְעוֹלָם לְאַחַר חֲצוֹת, וּבִשְׁעַת הֶיתֵּר הַבָּמוֹת קָאֵי.
The Gemara rejects Rabba’s explanation: Actually, the Paschal offering may have been sacrificed on a private altar after midday of the fourteenth of Nisan, and it is referring to a time when it is permitted to sacrifice on private altars, i.e., the periods of Gilgal, Nov, and Gibeon. The verse teaches that although it was permitted to sacrifice voluntary vow offerings and gift offerings on a private altar, the Paschal offering may be sacrificed only on a great public altar.
וְהָא בִּשְׁעַת אִיסּוּר הַבָּמוֹת קָאָמַר! אִיסּוּר בָּמָה לוֹ, הֶיתֵּר בָּמָה לַחֲבֵירוֹ.
The Gemara asks: But doesn’t the baraita state: At a time when it is prohibited to sacrifice offerings on private altars? The Gemara responds: The baraita means that it is prohibited for one to sacrifice the Paschal offering on a private altar, but it is permitted to use a private altar for another offering, i.e., a voluntary vow offering or gift offering.
מְחוּסַּר זְמַן כּוּ׳. וְהָנֵי בְּנֵי אֲשָׁמוֹת נִינְהוּ?! אָמַר זְעֵירִי: תְּנִי מְצוֹרָע בַּהֲדַיְיהוּ.
§ The mishna teaches that with regard to an offering whose time has not yet arrived because it is premature for its owner, one who sacrifices it outside the Temple courtyard is exempt. This category includes a zav, a zava, and a woman after childbirth, any of whom sacrificed a sin offering or guilt offering outside the Temple courtyard during the days that they are counting toward purification. The Gemara asks: And are these individuals subject to the obligation to bring guilt offerings? Ze’eiri said: The text of the mishna should teach: Leper, together with the zav, zava, and woman after childbirth. A leper brings a guilt offering as part of his purification process.
עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן. וְהָנֵי בְּנֵי שְׁלָמִים נִינְהוּ?! אָמַר רַב שֵׁשֶׁת: תְּנִי נָזִיר. דִּזְעֵירִי קַבְעוּהָ תַּנָּאֵי, דְּרַב שֵׁשֶׁת לָא קַבְעוּהָ תַּנָּאֵי.
The mishna also teaches that if those whose time has not yet arrived sacrifice their burnt offerings or their peace offerings outside the Temple courtyard, they are liable. The Gemara asks: And are these individuals subject to the obligation to bring peace offerings? Rav Sheshet said: Teach the case of a Nazirite as part of the list in the mishna. A nazirite brings a peace offering at the conclusion of his term of naziriteship. The Gemara notes that the addition of Ze’eiri to the text of the mishna, i.e., the case of a leper, was fixed by the tanna’im in the version of the mishna that they would teach, while the addition of Rav Sheshet, i.e., the case of a nazirite, was not fixed by the tanna’im in the mishna that they would teach.
אָמַר רַבִּי חִלְקִיָּה (דְּבֵי) רַב טוֹבִי: לֹא שָׁנוּ אֶלָּא לִשְׁמוֹ; אֲבָל שֶׁלֹּא לִשְׁמוֹ – חַיָּיב, הוֹאִיל וְרָאוּי לְשֶׁלֹּא לִשְׁמוֹ בִּפְנִים.
§ The mishna teaches that if one whose days of purification are not complete, e.g., a leper, slaughters his guilt offering outside the courtyard, he is exempt, since the offering is not fit for sacrifice at that time. With regard to this, Rabbi Ḥilkiya, a Sage from the school of Rav Tovi, says: They taught this only with regard to one who slaughters a guilt offering outside the Temple courtyard for its own sake. But if he slaughtered it outside the Temple courtyard not for its own sake but for the sake of a different offering, he is liable for having sacrificed outside the courtyard. This is because it was fit to be sacrificed not for its own sake inside the Temple courtyard, as a guilt offering that was slaughtered not for its own sake is fit for sacrifice (see 2a).
אִי הָכִי, לִשְׁמוֹ נָמֵי נִיחַיַּיב – הוֹאִיל וְרָאוּי לְשֶׁלֹּא לִשְׁמוֹ בִּפְנִים! בָּעֵי עֲקִירָה.
The Gemara asks: If so, one who slaughtered the guilt offering for its own sake should also be liable for having slaughtered it outside the Temple courtyard, since it was fit to be slaughtered not for its sake inside the Temple courtyard. The Gemara answers: In order for a guilt offering that was slaughtered outside the Temple courtyard to be considered fit to be sacrificed inside it, it first requires uprooting of its status, i.e., the one who slaughters it should intend explicitly that it be a different sacrifice. If its status as a guilt offering has not been uprooted, it is not considered fit to be sacrificed inside.
מַתְקֵיף לַהּ רַב הוּנָא: וְכִי יֵשׁ לְךָ דָּבָר שֶׁאֵינוֹ כָּשֵׁר לִשְׁמוֹ, וְכָשֵׁר שֶׁלֹּא לִשְׁמוֹ?!
Rav Huna objects to Rabbi Ḥilkiya’s statement that a guilt offering whose time has not yet arrived is fit to be sacrificed inside if it is slaughtered not for its own sake: And is there anything that is not fit if its action is performed for its own sake, but is fit if its action is performed not for its sake? The Gemara replies: And is there not? But there is
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The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
While vacationing in San Diego, Rabbi Leah Herz asked if I’d be interested in being in hevruta with her to learn Daf Yomi through Hadran. Why not? I had loved learning Gemara in college in 1971 but hadn’t returned. With the onset of covid, Daf Yomi and Rabbanit Michelle centered me each day. Thank-you for helping me grow and enter this amazing world of learning.
Meryll Page
Minneapolis, MN, United States
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Sara Averick
Jerusalem, Israel
In January 2020 on a Shabbaton to Baltimore I heard about the new cycle of Daf Yomi after the siyum celebration in NYC stadium. I started to read “ a daily dose of Talmud “ and really enjoyed it . It led me to google “ do Orthodox women study Talmud? “ and found HADRAN! Since then I listen to the podcast every morning, participate in classes and siyum. I love to learn, this is amazing! Thank you
Sandrine Simons
Atlanta, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
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
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
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Rachel Rotenberg
Tekoa, Israel
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
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
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 decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Miriam Eckstein-Koas
Huntington, 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
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Julie Landau
Karmiel, Israel
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
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Phyllis Hecht
Hashmonaim, Israel
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
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
Medinah Korn
בית שמש, Israel
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Leah Goldford
Edmonton, Alberta, Canada
Zevachim 114
בִּשְׁלָמָא רוֹבֵעַ וְנִרְבָּע – מַשְׁכַּחַתְּ לֵיהּ דְּאַקְדְּשִׁינְהוּ מֵעִיקָּרָא, וַהֲדַר (רבעו) [אִירְבַעוּ].
Granted, with regard to an animal that actively copulated with a person or an animal that was the object of bestiality, you find circumstances in which the exemption for one who slaughters it outside the Temple courtyard cannot be based on the fact that it is not fit to be brought to the entrance of the Tent of Meeting, e.g., a case where one initially consecrated it, at which point it was fit to be brought to the Temple courtyard, and then engaged in bestiality with it. Since it was initially fit to be brought to the Temple courtyard, another verse is needed to exclude it.
אֶלָּא מוּקְצֶה וְנֶעֱבָד – אֵין אָדָם אוֹסֵר דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ! בְּקָדָשִׁים קַלִּים, וְאַלִּיבָּא דְּרַבִּי יוֹסֵי הַגְּלִילִי – דְּאָמַר: קָדָשִׁים קַלִּים מָמוֹן בְּעָלִים הוּא.
But with regard to an animal that was set aside for idol worship or one that was worshipped, this explanation is not tenable, since an animal that was already consecrated would not become disqualified because a person does not render forbidden an item that is not his. The Gemara responds that it is possible to disqualify a consecrated item in the case of offerings of lesser sanctity, such as a peace offering, and in accordance with the opinion of Rabbi Yosei HaGelili, who says: An offering of lesser sanctity is the property of the owner.
דְּתַנְיָא: ״וּמָעֲלָה מַעַל בַּה׳״ – לְרַבּוֹת קֳדָשִׁים קַלִּים, שֶׁהֵן מָמוֹנוֹ. דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי.
This is as it is taught in a baraita that the verse states with regard to the obligation to bring a guilt offering for robbery for taking a false oath concerning unlawful possession of the property of another: “If anyone sin, and commit a trespass against the Lord, and deal falsely with his neighbor in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbor” (Leviticus 5:21). The term “against the Lord” serves to include one who takes an oath with regard to another’s offerings of lesser sanctity, since they are the property of their owner. This is the statement of Rabbi Yosei HaGelili.
הִלְכָּךְ, רוֹבֵעַ וְנִרְבָּע – דְּבַר עֶרְוָה. מוּקְצֶה וְנֶעֱבָד – עֲבוֹדָה זָרָה, בְּקָדָשִׁים קַלִּים.
The Gemara summarizes: Therefore, all of the cases listed in the mishna are cases in which the animal was initially fit to be brought to the entrance of the Tent of Meeting but was subsequently disqualified as an offering. An animal that actively copulated with a person and an animal that was the object of bestiality are disqualified after having been consecrated, due to a matter of forbidden sexual intercourse. An animal that was set aside for idol worship or one that was worshipped as an object of idol worship becomes forbidden after it was consecrated in the case of an offering of lesser sanctity, which according to Rabbi Yosei HaGelili is the property of its owner.
אֶתְנַן, וּמְחִיר, כִּלְאַיִם, יוֹצֵא דּוֹפֶן – בִּוְלָדוֹת קָדָשִׁים.
In the case of an animal that was given as payment to a prostitute or as the price of a dog, or an animal born of a mixture of diverse kinds, or an animal born by caesarean section, none of which could have occured at a time that the animal was fit to be sacrificed, the mishna is referring to the offspring of sacrificial animals that were given as payment to a prostitute or as the price of a dog while in utero. These animals were fit to be brought as a sacrifice while they were still part of a consecrated animal, and only following birth are they considered to be unfit for sacrifice.
קָסָבַר: וַלְדֵי קָדָשִׁים – בַּהֲוָיָיתָן הֵן קְדוֹשִׁים.
Although these offspring are still part of a consecrated animal while in utero, and as such one might say that the status of payment to a prostitute or the price of a dog should not take effect with rgeard to them, the tanna of the mishna holds that with regard to the offspring of sacrificial animals, they are sanctified only as they are from the time of birth, but not in utero. Therefore, they can be disqualified by serving as payment to a prostitute or as the price of a dog.
בַּעֲלֵי מוּמִין וְכוּ׳, אוֹתוֹ וְאֶת בְּנוֹ וְכוּ׳.
§ The mishna cites a disagreement between the Rabbis and Rabbi Shimon with regard to temporarily blemished animals: Rabbi Shimon holds that one who sacrifices them outside the Temple courtyard violates a prohibition, as they will be fit for sacrifice after the passage of time, whereas the Rabbis hold that one is exempt. The mishna cites two similar disagreements: With regard to doves whose time of fitness has not yet arrived that are slaughtered outside the Temple courtyard, and with regard to one who slaughters an animal itself and its offspring on one day, where the latter, which is not fit for being sacrificed until the next day, is slaughtered outside the Temple courtyard.
וּצְרִיכִי; דְּאִי תְּנָא בַּעֲלֵי מוּמִין – מִשּׁוּם דִּמְאִיסִי; אֲבָל תּוֹרִין, דְּלָא מְאִיסִי – אֵימָא לָא, דְּמוֹדוּ לֵיהּ לְרַבִּי שִׁמְעוֹן;
The Gemara comments: And all of these cases are necessary. As, if the mishna had taught the disagreement only in the case of temporarily blemished animals, one would think that the Rabbis deem exempt one who sacrifices outside the Temple courtyard only in that case, because they are repulsive; but with regard to doves whose time of fitness has not yet arrived, which are not repulsive and which will be fit when their time arrives, I will say that this is not the halakha, and that the Rabbis concede to Rabbi Shimon that one does violate a prohibition.
וְאִי תְּנָא תּוֹרִין – מִשּׁוּם דְּלָא (חזו) [אִיחֲזוֹ] וְאִידְּחוֹ; אֲבָל בַּעֲלֵי מוּמִין, דְּאִיחֲזוֹ וְאִידְּחוֹ – אֵימָא לָא, דְּמוֹדֵה לְהוּ רַבִּי שִׁמְעוֹן לְרַבָּנַן;
And if the mishna had taught the disagreement only in the case of doves whose time of fitness has not yet arrived, one could say that it is only in this case that Rabbi Shimon holds that one who sacrifices them outside violates a prohibition, because they are not defined as: Fit for sacrifice and rejected; their time of fitness simply has not arrived. But with regard to temporarily blemished animals, which were fit for sacrifice and then disqualified, I will say that this is not the halakha, as Rabbi Shimon concedes to the Rabbis that one who sacrifices them outside the Temple courtyard does not violate a prohibition, since they are not fit to be sacrificed as offerings.
וְאִי תְּנָא הָנֵי תַּרְתֵּי – מִשּׁוּם דִּפְסוּלָא דְּגוּפַיְיהוּ; אֲבָל אוֹתוֹ וְאֶת בְּנוֹ, דִּפְסוּלָא מֵעָלְמָא קָאָתֵי לַהּ – אֵימָא מוֹדוּ לֵיהּ רַבָּנַן לְרַבִּי שִׁמְעוֹן; צְרִיכָא.
And if the mishna had taught only these two cases, i.e., temporarily blemished animals and doves whose time of fitness has not yet arrived, I would say that the Rabbis hold that one who slaughters them outside the Temple courtyard is not liable because their disqualification is inherent. But in the case of the animal itself and its offspring, where the disqualification comes to the offspring from an external factor, i.e., that its parent was slaughtered that day, I will say that the Rabbis concede to Rabbi Shimon that one who slaughters an animal and its offspring outside the Temple courtyard does violate the prohibition. Therefore, it is necessary for the mishna to teach the disagreement in each case.
שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן?
§ The mishna teaches that Rabbi Shimon says: In the case of any sacrificial animal that is fit to be sacrificed after the passage of time, if one sacrificed it outside the courtyard, he is in violation of a prohibition but there is no liability for karet. Rabbi Shimon did not specify what prohibition is violated. The Gemara therefore asks: What is the reasoning of Rabbi Shimon?
אָמַר רַבִּי אִילְעָא אָמַר רֵישׁ לָקִישׁ, דְּאָמַר קְרָא: ״לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עוֹשִׂים פֹּה הַיּוֹם״ – אֲמַר לְהוּ מֹשֶׁה לְיִשְׂרָאֵל: כִּי עָיְילִיתוּ לָאָרֶץ – יְשָׁרוֹת תַּקְרִיבוּ, חוֹבוֹת לֹא תַּקְרִיבוּ.
Rabbi Ile’a says that Reish Lakish says that the verse states: “You shall not do all that we do here this day, every man whatsoever is right in his own eyes. For you have not as yet come to the rest and to the inheritance, which the Lord your God gives you” (Deuteronomy 12:8–9). Moses said the following to the Jewish people: When you enter Eretz Yisrael, upright offerings, i.e., offerings that one believes are proper to bring due to one’s own generosity, such as vow offerings and gift offerings, you may sacrifice, but obligatory offerings you may not sacrifice, even in the Tabernacle in Gilgal, until you arrive at “the rest,” i.e., Shiloh, at which point you may sacrifice them.
וְגִלְגָּל לְגַבֵּי שִׁילֹה מְחוּסַּר זְמַן הוּא, וְקָאָמַר לְהוּ מֹשֶׁה: ״לֹא תַעֲשׂוּן״.
And since obligatory offerings during the period of Gilgal, in relation to the period of Shiloh, are considered offerings whose time has not yet arrived, and Moses said to the Jewish people concerning them: “You shall not do,” during that period, it follows that one who sacrifices an offering whose time has not yet arrived is in violation of the prohibition: “You shall not do.”
אָמַר רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: אִי הָכִי,
Rabbi Yirmeya said to Rabbi Zeira: Therefore, it is prohibited to sacrifice offerings whose time has not yet arrived, even if they are sacrificed in the Tabernacle as was the case in Gilgal. If so, anyone who sacrifices an offering whose time has not yet arrived, even if he sacrifices it inside the Temple courtyard,
מִילְקֵי נָמֵי לִילְקֵי! אַלְּמָה אָמַר רַבִּי זֵירָא: הַכָּתוּב נִתְּקוֹ לַעֲשֵׂה?
should also receive lashes for sacrificing it, just as one would for violating other Torah prohibitions. Why did Rabbi Zeira say elsewhere that one who slaughters, inside the Temple courtyard, an offering whose time has not yet arrived does not receive lashes for having violated the prohibition of: “It shall not be accepted” (Leviticus 22:23), which is the general prohibition against sacrificing animals that are not fit to be sacrificed. Rabbi Zeira explains that he does not receive lashes because the verse has transmuted the negative precept into a prohibition that is stated as a positive mitzva, in the verse: “But from the eighth day forward it may be accepted” (Leviticus 22:27). There is no punishment of lashes for violating such a prohibition. Rabbi Yirmeya is asking that one should still receive lashes for having violated the prohibition of: “You shall not do.”
הָנֵי מִילֵּי לְרַבָּנַן, לְרַבִּי שִׁמְעוֹן הָכִי נָמֵי.
The Gemara responds: That statement of Rabbi Zeira applies only according to the opinion of the Rabbis, who disagree with Rabbi Shimon in the mishna and hold that the verse that states: “You shall not do,” does not indicate that one who slaughters an animal whose time has not yet arrived is in violation of a prohibition. But according to the opinion of Rabbi Shimon, one would indeed receive lashes for slaughtering an animal whose time has not yet arrived inside the Temple.
רַב נַחְמָן בַּר יִצְחָק אָמַר: פְּנִים דְּגִלְגָּל לְגַבֵּי שִׁילֹה – כְּחוּץ דָּמֵי.
Rav Naḥman bar Yitzḥak said: Rabbi Zeira’s statement is even in accordance with the opinion of Rabbi Shimon, who also holds that one would not receive lashes for slaughtering inside the Temple courtyard an offering whose time has not yet arrived. A prohibition cannot be derived from the prohibition stated with regard to the Tabernacle in Gilgal, since inside the Tabernacle in Gilgal, in relation to the Tabernacle in Shiloh, is considered like outside, and the prohibition: “You shall not do,” pertains only to sacrificing an offering whose time has not yet arrived outside the Temple courtyard.
רַבָּה אָמַר: טַעְמֵיהּ דְּרַבִּי שִׁמְעוֹן – כִּדְתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: מִנַּיִן לַזּוֹבֵחַ פֶּסַח בְּבָמַת יָחִיד בִּשְׁעַת אִיסּוּר הַבָּמוֹת, שֶׁהוּא בְּלֹא תַעֲשֶׂה? תַּלְמוּד לוֹמַר: ״לֹא תוּכַל לִזְבֹּחַ אֶת הַפָּסַח״.
Rabba said: The reason of Rabbi Shimon is not based upon: “You shall not do,” as Reish Lakish claims, but upon another verse. As it is taught in a baraita that Rabbi Shimon says: From where is it derived that one who slaughters his Paschal offering on a private altar at a time when it is prohibited to sacrifice offerings on private altars violates a prohibition? The verse states: “You may not sacrifice the Paschal offering within any of your gates; but at the place that the Lord your God shall choose to cause His name to dwell in, there you shall sacrifice the Paschal offering” (Deuteronomy 16:5–6).
יָכוֹל אַף בִּשְׁעַת הֶיתֵּר הַבָּמוֹת כֵּן? תַּלְמוּד לוֹמַר: ״בְּאַחַד שְׁעָרֶיךָ״ – לֹא אָמַרְתִּי לְךָ אֶלָּא בְּשָׁעָה שֶׁכׇּל יִשְׂרָאֵל נִכְנָסִין בְּשַׁעַר אֶחָד.
One might have thought that even at a time when it is permitted to sacrifice offerings on private altars this is so. Therefore, the verse states: “Within any [be’aḥad] of your gates,” which indicates that I said this prohibition to you only when all of the Jewish people enter the Temple through one [eḥad] gate in order to sacrifice their offerings. When there is no permanent communal altar, it is permitted to slaughter the Paschal offering on a private altar.
אֵימַת? אִי נֵימָא אַחַר חֲצוֹת – כָּרֵת נָמֵי מִחַיַּיב! אֶלָּא לָאו קוֹדֶם חֲצוֹת?
Rabba analyzes the baraita: When was this Paschal offering, for which one violates a prohibition for slaughtering it during a time when it is forbidden to sacrifice on private altars, slaughtered? If we say that it was after midday on the fourteenth of Nisan, which is the proper time for sacrificing the Paschal offering in the Temple, then one who sacrifices it then violates not only a prohibition, he should also be deemed liable to receive karet as well, as would anyone who slaughters a fit offering outside the Temple courtyard. Rather, is it not discussing one who slaughtered the Paschal offering on a private altar on the fourteenth of Nisan before midday, when its time had not yet arrived?
לְעוֹלָם לְאַחַר חֲצוֹת, וּבִשְׁעַת הֶיתֵּר הַבָּמוֹת קָאֵי.
The Gemara rejects Rabba’s explanation: Actually, the Paschal offering may have been sacrificed on a private altar after midday of the fourteenth of Nisan, and it is referring to a time when it is permitted to sacrifice on private altars, i.e., the periods of Gilgal, Nov, and Gibeon. The verse teaches that although it was permitted to sacrifice voluntary vow offerings and gift offerings on a private altar, the Paschal offering may be sacrificed only on a great public altar.
וְהָא בִּשְׁעַת אִיסּוּר הַבָּמוֹת קָאָמַר! אִיסּוּר בָּמָה לוֹ, הֶיתֵּר בָּמָה לַחֲבֵירוֹ.
The Gemara asks: But doesn’t the baraita state: At a time when it is prohibited to sacrifice offerings on private altars? The Gemara responds: The baraita means that it is prohibited for one to sacrifice the Paschal offering on a private altar, but it is permitted to use a private altar for another offering, i.e., a voluntary vow offering or gift offering.
מְחוּסַּר זְמַן כּוּ׳. וְהָנֵי בְּנֵי אֲשָׁמוֹת נִינְהוּ?! אָמַר זְעֵירִי: תְּנִי מְצוֹרָע בַּהֲדַיְיהוּ.
§ The mishna teaches that with regard to an offering whose time has not yet arrived because it is premature for its owner, one who sacrifices it outside the Temple courtyard is exempt. This category includes a zav, a zava, and a woman after childbirth, any of whom sacrificed a sin offering or guilt offering outside the Temple courtyard during the days that they are counting toward purification. The Gemara asks: And are these individuals subject to the obligation to bring guilt offerings? Ze’eiri said: The text of the mishna should teach: Leper, together with the zav, zava, and woman after childbirth. A leper brings a guilt offering as part of his purification process.
עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן. וְהָנֵי בְּנֵי שְׁלָמִים נִינְהוּ?! אָמַר רַב שֵׁשֶׁת: תְּנִי נָזִיר. דִּזְעֵירִי קַבְעוּהָ תַּנָּאֵי, דְּרַב שֵׁשֶׁת לָא קַבְעוּהָ תַּנָּאֵי.
The mishna also teaches that if those whose time has not yet arrived sacrifice their burnt offerings or their peace offerings outside the Temple courtyard, they are liable. The Gemara asks: And are these individuals subject to the obligation to bring peace offerings? Rav Sheshet said: Teach the case of a Nazirite as part of the list in the mishna. A nazirite brings a peace offering at the conclusion of his term of naziriteship. The Gemara notes that the addition of Ze’eiri to the text of the mishna, i.e., the case of a leper, was fixed by the tanna’im in the version of the mishna that they would teach, while the addition of Rav Sheshet, i.e., the case of a nazirite, was not fixed by the tanna’im in the mishna that they would teach.
אָמַר רַבִּי חִלְקִיָּה (דְּבֵי) רַב טוֹבִי: לֹא שָׁנוּ אֶלָּא לִשְׁמוֹ; אֲבָל שֶׁלֹּא לִשְׁמוֹ – חַיָּיב, הוֹאִיל וְרָאוּי לְשֶׁלֹּא לִשְׁמוֹ בִּפְנִים.
§ The mishna teaches that if one whose days of purification are not complete, e.g., a leper, slaughters his guilt offering outside the courtyard, he is exempt, since the offering is not fit for sacrifice at that time. With regard to this, Rabbi Ḥilkiya, a Sage from the school of Rav Tovi, says: They taught this only with regard to one who slaughters a guilt offering outside the Temple courtyard for its own sake. But if he slaughtered it outside the Temple courtyard not for its own sake but for the sake of a different offering, he is liable for having sacrificed outside the courtyard. This is because it was fit to be sacrificed not for its own sake inside the Temple courtyard, as a guilt offering that was slaughtered not for its own sake is fit for sacrifice (see 2a).
אִי הָכִי, לִשְׁמוֹ נָמֵי נִיחַיַּיב – הוֹאִיל וְרָאוּי לְשֶׁלֹּא לִשְׁמוֹ בִּפְנִים! בָּעֵי עֲקִירָה.
The Gemara asks: If so, one who slaughtered the guilt offering for its own sake should also be liable for having slaughtered it outside the Temple courtyard, since it was fit to be slaughtered not for its sake inside the Temple courtyard. The Gemara answers: In order for a guilt offering that was slaughtered outside the Temple courtyard to be considered fit to be sacrificed inside it, it first requires uprooting of its status, i.e., the one who slaughters it should intend explicitly that it be a different sacrifice. If its status as a guilt offering has not been uprooted, it is not considered fit to be sacrificed inside.
מַתְקֵיף לַהּ רַב הוּנָא: וְכִי יֵשׁ לְךָ דָּבָר שֶׁאֵינוֹ כָּשֵׁר לִשְׁמוֹ, וְכָשֵׁר שֶׁלֹּא לִשְׁמוֹ?!
Rav Huna objects to Rabbi Ḥilkiya’s statement that a guilt offering whose time has not yet arrived is fit to be sacrificed inside if it is slaughtered not for its own sake: And is there anything that is not fit if its action is performed for its own sake, but is fit if its action is performed not for its sake? The Gemara replies: And is there not? But there is
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