Zevachim 16
Share this shiur:
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 month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
Want to dedicate learning? Get started here:
Summary
The Gemara presents three proofs that the service of a non-priest (zar) in the Temple is invalid: one from a verse, and two derived through a kal v’chomer argument. It then brings four proofs that the service of a mourner, before burial (onen), in the Temple is also invalid: two from verses and two from kal v’chomer reasoning.
Rava attempts to limit the disqualification of the onen to the case of an individual offering, based on a kal v’chomer from ritual impurity that is permitted in communal offerings. In other words, if impurity does not invalidate a communal offering (when the majority of the community is impure), perhaps mourning should not invalidate it either. However, Rava bar Ahilai rejects this argument, claiming that accepting such a kal v’chomer would open the door to additional a fortiori arguments that could lead to incorrect halakhic conclusions, and therefore it should not be accepted.
Today’s daily daf tools:
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 month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
Today’s daf is sponsored by Deborah Aschheim (Weiss) in honor of Robert Weiss’s birthday. “In celebration of the birthday of my husband and life partner, may all your wishes and dreams come true and may we continue to thrive in Israel.”
Zevachim 16
זָר, שֶׁאֵינוֹ אוֹכֵל – אֵינוֹ דִּין שֶׁאִם עָבַד חִילֵּל?!
then with regard to a non-priest, who may not partake of the meat of offerings of the most sacred order, is it not right that if he performed sacrificial rites he has desecrated the service?
מָה לְבַעַל מוּם – שֶׁכֵּן עָשָׂה בּוֹ קָרֵב כְּמַקְרִיב!
The Gemara rejects the inference: One cannot draw an a fortiori inference from a blemished priest, as what is notable about the case of a blemished priest? It is notable in that the Torah rendered an animal that is sacrificed like the priest who sacrifices it, i.e., both blemished animals and blemished priests are disqualified. Since there is an added element of stringency with regard to the case of a blemished priest, one cannot draw an a fortiori inference from it.
טָמֵא יוֹכִיחַ. מָה לְטָמֵא – שֶׁכֵּן מְטַמֵּא!
The Gemara suggests: The case of an impure priest will prove that this is no reason to reject the a fortiori inference. While an animal and the priest are not equated with regard to ritual impurity, as an animal cannot become impure while alive but a priest can, an impure priest desecrates the service. The Gemara rejects this as well: What is notable about the case of an impure priest? It is notable in that an impure priest imparts impurity to others.
בַּעַל מוּם יוֹכִיחַ. וְחָזַר הַדִּין. לֹא רְאִי זֶה כִּרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה; הַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁמּוּזְהָרִין, וְאִם עָבְדוּ חִילְּלוּ; אַף אֲנִי אָבִיא זָר – שֶׁהוּא מוּזְהָר, וְאִם עָבַד חִילֵּל.
The Gemara responds: A blemished priest will prove that this is no reason to reject the inference, as he cannot impart his blemish to others. And the inference has reverted to its starting point. Therefore, one may derive the halakha of a non-priest from the combination of the case of a blemished priest and that of an impure priest: The aspect of this case is not like the aspect of that case, and the aspect of that case is not like the aspect of this case. Their common element is that they are prohibited from performing sacrificial rites and if they performed these rites they have desecrated the service. Therefore, I will also include a non-priest, who is prohibited from performing sacrificial rites, and conclude that if he performed sacrificial rites he has desecrated the service.
מְנָלַן דְּמוּזְהָר? אִי מִ״וְּיִנָּזְרוּ״ – חִילּוּל בְּגוּפֵיהּ כְּתִיב בֵּיהּ! אֶלָּא מִ״וְּזָר לֹא יִקְרַב אֲלֵיכֶם״ –
The Gemara asks: From where do we derive that a non-priest is prohibited from performing sacrificial rites? If it is derived from the verse: “Speak to Aaron and to his sons, that they separate themselves from the sacred items of the children of Israel, and that they not profane My holy name” (Leviticus 22:2), then the a fortiori inference is unnecessary, since profanation itself is written in the verse. Rather, it must be that it is derived from the verse: “Keep the charge of the Tent of Meeting, whatever the service of the Tent may be; but a common man shall not draw close to you” (Numbers 18:4).
אִיכָּא לְמִיפְרַךְ: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן לֹא הוּתְּרוּ בְּבָמָה!
The Gemara asks: Still, the a fortiori inference drawn from the cases of a blemished priest and an impure priest can be refuted: What is notable about their common element? It is notable in that a blemished priest and an impure priest were not permitted to perform sacrificial rites on a private altar during times when there was no Temple or permanent Tabernacle. Since it was permitted for non-priests to perform rites on private altars, perhaps non-priests do not desecrate the sacrificial rites performed in the Temple.
לָא תֵּימָא: טָמֵא יוֹכִיחַ, אֶלָּא אֵימָא: אוֹנֵן יוֹכִיחַ. מָה לְאוֹנֵן – שֶׁכֵּן אָסוּר בַּמַּעֲשֵׂר! [בַּעַל מוּם] יוֹכִיחַ.
The Gemara responds: Do not say that the case of an impure priest will prove the a fortiori inference with the case of a blemished priest; rather, say that the case of an acute mourner will prove it, as it is prohibited for him to perform the service and, if he were to perform it, he would desecrate it. This, too, is rejected: What is notable about the case of an acute mourner? It is notable in that he is prohibited from partaking of second tithe, whereas a non-priest may partake of second tithe. The Gemara responds: A blemished priest will prove the inference, as he may partake of second tithe.
וְחָזַר הַדִּין, לֹא רְאִי זֶה כִּרְאִי זֶה, הַצַּד הַשָּׁוֶה שֶׁבָּהֶן שֶׁמּוּזְהָרִין כּוּ׳.
And the inference has reverted to its starting point. The aspect of this case is not like the aspect of that case. Their common element is that they are prohibited from performing sacrificial rites ab initio, and they desecrate the service if they do so. Therefore, with regard to a non-priest, who is prohibited from performing sacrificial rites, if he performed sacrificial rites he has desecrated the service.
הָכָא נָמֵי לִפְרוֹךְ: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁכֵּן לֹא הוּתְּרוּ בְּבָמָה! מַתְקֵיף לַהּ רַב סַמָּא בְּרֵיהּ דְּרָבָא: וּמַאן לֵימָא לַן דְּאוֹנֵן אָסוּר בְּבָמָה? דִּלְמָא שְׁרֵי בְּבָמָה!
The Gemara asks: Here, too, let one refute the inference: What is notable about their common element? It is notable in that both an acute mourner and a blemished priest were not permitted to perform sacrificial rites on a private altar, unlike a non-priest. Rav Samma, son of Rava, objects to this: And who shall say to us that an acute mourner was prohibited from performing rites on a private altar? Perhaps it was permitted for him to perform the rites on a private altar.
רַב מְשַׁרְשְׁיָא אָמַר, אָתְיָא קַל וָחוֹמֶר מִיּוֹשֵׁב: מָה יוֹשֵׁב, שֶׁאוֹכֵל – אִם עָבַד חִילֵּל; זָר, שֶׁאֵינוֹ אוֹכֵל – אֵינוֹ דִּין שֶׁאִם עָבַד חִילֵּל?!
Rav Mesharshiyya says: The halakha that a non-priest desecrates the service is derived by an a fortiori inference from the case of a priest who performed sacrificial rites while sitting: Just as with regard to a priest who was sitting, who may partake of the meat of offerings, if he performed sacrificial rites he has desecrated the service, then with regard to a non-priest, who may not partake of the meat of offerings of the most sacred order, is it not right that if he performed sacrificial rites he has desecrated the service?
מָה לְיוֹשֵׁב – שֶׁכֵּן פָּסוּל לְעֵדוּת! מִיּוֹשֵׁב תַּלְמִיד חָכָם.
The Gemara rejects this: What is notable about the case of a sitting priest? It is notable in that one who sits is disqualified from bearing witness, as witnesses must stand when testifying. Since there is an added aspect of stringency with regard to the case of a sitting priest, one cannot derive the halakha with regard to a non-priest from it. The Gemara responds: Learn instead from the halakha of a sitting Torah scholar, as the court may allow a Torah scholar to sit while testifying.
מָה לְשֵׁם יוֹשֵׁב – שֶׁכֵּן פָּסוּל לְעֵדוּת! שֵׁם יוֹשֵׁב לָא פָּרֵיךְ. וְאִם תִּמְצָא לוֹמַר פָּרֵיךְ – אָתְיָא מִיּוֹשֵׁב וּמֵחֲדָא מֵהָנָךְ.
The Gemara challenges: Still, one cannot derive the halakha from this, as what is notable about the category of a sitting priest? It is notable in that generally speaking, one who sits is disqualified from bearing witness, even though there are exceptions. The Gemara responds: The category of a sitting priest cannot refute the derivation. One can refute a derivation only from concrete cases, not general concepts. And even if you say it can refute the derivation, the halakha with regard to a non-priest can be derived from the case of a sitting priest and from one of those other cases, i.e., a blemished priest, an impure priest, or an acute mourner, all of whom may testify.
וְיוֹשֵׁב דְּכָשֵׁר בְּבָמָה – מְנָלַן? אָמַר קְרָא: ״לַעֲמֹד לִפְנֵי ה׳ לְשָׁרְתוֹ״ – לִפְנֵי ה׳ וְלֹא לִפְנֵי בָּמָה.
The Gemara asks: And from where do we derive that one who is sitting is fit to perform sacrificial rites on a private altar? If he is not, one can refute the common element in the same manner as above. The Gemara responds: The verse states: “The Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord, to stand before the Lord to minister to Him” (Deuteronomy 10:8). The verse indicates that the sacrificial rites must be performed while standing only before the Lord, i.e., in the Temple, where the Divine Presence resides, and not before a private altar, which is a mere place of worship.
אוֹנֵן מְנָלַן? דִּכְתִיב: ״וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא, וְלֹא יְחַלֵּל״ – הָא אַחֵר שֶׁלֹּא יָצָא, חִילֵּל.
§ The mishna teaches that rites performed by an acute mourner are disqualified. The Gemara asks: From where do we derive this? As it is written with regard to a High Priest who is an acute mourner: “And he shall not leave the Sanctuary, and he will not profane the Sanctuary of his God” (Leviticus 21:12). One can infer: But any other ordinary priest who did not leave the Sanctuary while he was an acute mourner and continued to perform the service has desecrated the rites he performed.
רַבִּי אֶלְעָזָר אָמַר מֵהָכָא: ״הֵן הִקְרִיבוּ״ – אֲנִי הִקְרַבְתִּי, מִכְּלָל דְּאִי אִינְהוּ אַקְרִיב – שַׁפִּיר אִישְׂתְּרוּף.
Rabbi Elazar says: One can derive it from here instead: When Moses asked Aaron why the sin offering that was sacrificed on the day that Nadav and Avihu died was burned and not eaten, he suspected that Aaron’s other sons, Eleazar and Itamar, had sacrificed the sin offering while acute mourners, which disqualified it and forced them to burn it. Aaron responded to Moses: “This day have they offered their sin offering?” (Leviticus 10:19). Rather, I offered it. As High Priest, I do not desecrate the Temple service even when I am an acute mourner; I burned it only because, as acute mourners, my sons and I are prohibited from partaking of the meat. Rabbi Elazar continues: By inference, one can derive that if they had offered the sin offering they would have disqualified it, and it would have been proper that it was burned.
וְרַבִּי אֶלְעָזָר – מַאי טַעְמָא לָא אָמַר מִ״וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא״? אָמַר לָךְ, מִי כְּתִיב: הָא אַחֵר שֶׁלֹּא יָצָא – חִילֵּל?!
The Gemara asks: And what is the reason that Rabbi Elazar does not say that this halakha is derived from the verse: “And he shall not leave the Sanctuary”? The Gemara responds: He could have said to you: Is it written: But any other ordinary priest that did not leave the Sanctuary has desecrated the rites he performed? It is only an inference, and so it is not conclusive.
וְאִידַּךְ – מַאי טַעְמָא לָא אָמַר מֵ״הֵן הִקְרִיבוּ״? קָסָבַר: מִפְּנֵי טוּמְאָה נִשְׂרְפָה.
The Gemara asks: And the other Sage, who derives it from the verse: “And he shall not leave the Sanctuary,” what is the reason that he did not say to derive it from the verse: “This day have they offered their sin offering?” The Gemara responds: He holds that the sin offering was burned because it became ritually impure, not because Aaron and his sons were acute mourners.
דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: אָתְיָא בְּקַל וָחוֹמֶר מִבַּעַל מוּם; וּמָה
A tanna of the school of Rabbi Yishmael taught: The halakha is derived by an a fortiori inference from the case of a blemished priest: And just as
בַּעַל מוּם, שֶׁאוֹכֵל – אִם עָבַד חִילֵּל; אוֹנֵן, שֶׁאֵין אוֹכֵל – אֵינוֹ דִּין שֶׁאִם עָבַד חִילֵּל?!
with regard to a blemished priest, who may partake of the meat of offerings, if he performed sacrificial rites he has desecrated the service, then with regard to an acute mourner, who may not partake of the meat of offerings, is it not right that if he performed sacrificial rites he has desecrated the service?
מָה לְבַעַל מוּם, שֶׁכֵּן עָשָׂה בּוֹ קְרֵיבִין כְּמַקְרִיבִין!
The Gemara rejects the inference: One cannot derive this halakha from the case of a blemished priest, as what is notable about a blemished priest? It is notable in that the Torah rendered animals that are sacrificed like the priests who sacrifice them. Since this stringency does not exist with regard to acute mourning, perhaps an acute mourner may perform sacrificial rites as well.
זָר יוֹכִיחַ. מָה לְזָר, שֶׁכֵּן אֵין לוֹ תַּקָּנָה!
The Gemara responds: The case of a non-priest will prove that this is no reason to reject the a fortiori inference, since there is no equivalence between priest and sacrifice in this regard, yet a non-priest desecrates the service. The Gemara rejects this as well: One cannot cite a proof from the case of a non-priest, as what is notable about the case of a non-priest? It is notable in that he has no remedy, i.e., a non-priest may never perform the sacrificial rites. By contrast, an acute mourner will eventually become permitted to perform the service.
בַּעַל מוּם יוֹכִיחַ. וְחָזַר הַדִּין. לֹא רְאִי זֶה כִרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה; הַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁהֵן מוּזְהָרִין, וְאִם עָבְדוּ חִילְּלוּ; אַף אֲנִי אָבִיא אוֹנֵן – שֶׁמּוּזְהָר, וְאִם עָבַד חִילֵּל.
The Gemara responds: A blemished priest will prove that this is no reason to reject the inference, as even though the priest may perform the service if the blemish is healed, he desecrates the service so long as he remains blemished. And the inference has reverted to its starting point. Therefore, one learns the halakha from the combination of the cases of a blemished priest and a non-priest: The aspect of this case is not like the aspect of that case, and the aspect of that case is not like the aspect of this case. Their common element is that they are prohibited from performing sacrificial rites, and if they performed such rites they have desecrated the service. Therefore, I will also include an acute mourner, who is prohibited from performing sacrificial rites, and conclude that if he performed sacrificial rites he has desecrated the service.
הֵיכָן מוּזְהָר? אִילֵּימָא מִ״וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא״, חִילּוּל בְּגוּפֵיהּ כְּתִיב בֵּיהּ! אֶלָּא מֵ״הֵן הִקְרִיבוּ״ – וְקָסָבַר מִפְּנֵי אֲנִינוּת נִשְׂרְפָה.
The Gemara clarifies: Where is an acute mourner prohibited from performing sacrificial rites, as asserted in the inference? If we say that it is derived from the verse: “And he shall not leave the Sanctuary, and he will not profane the Sanctuary of his God” (Leviticus 21:12), then the above a fortiori inference is unnecessary, since profanation itself is written in the verse. Rather, it must be that it is derived from the verse: “This day have they offered their sin offering?” (Leviticus 10:19), and this tanna holds that the sin offering brought by Aaron was burned because Aaron and his sons were in acute mourning.
אִיכָּא לְמִפְרַךְ: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן לֹא הוּתְּרָה מִכְּלָלוֹ!
The Gemara challenges: The inference from the common element of the cases of a blemished priest and a non-priest can be refuted: What is notable about their common element? It is notable in that there are no circumstances in which its general prohibition was permitted. There is an exception to the prohibition against an acute mourner performing the Temple service, namely the High Priest, who may perform the sacrificial rites while an acute mourner.
טָמֵא יוֹכִיחַ.
The Gemara responds: The case of an impure priest will prove that this is no reason to reject the inference, as there is an exception to the prohibition against performing the service while impure, namely that the prohibition against performing the Temple service in a state of impurity is permitted in cases involving the public, yet an impure priest desecrates the service.
מָה לְטָמֵא, שֶׁכֵּן מְטַמֵּא! הָנָךְ יוֹכִיחוּ. וְחָזַר הַדִּין כּוּ׳, הַצַּד הַשָּׁוֶה שֶׁבָּהֶן שֶׁמּוּזְהָרִין כּוּ׳.
The Gemara asks: What is notable about the case of an impure priest? It is notable in that he imparts impurity to others. Perhaps it is only for this reason that an impure priest desecrates the service. The Gemara responds: Those other cases, i.e., a blemished priest and a non-priest, will prove that this does not reject the inference, since they do not impart their status to others. And the inference has reverted to its starting point. Therefore, one can derive the halakha from the combination of the cases of an impure priest, a blemished priest, and a non-priest: The aspect of this case is not like the aspect of that case; their common element is that they are prohibited from performing sacrificial rites and they desecrate the service. Therefore, I will also conclude that since an acute mourner is prohibited from performing sacrificial rites, he desecrates the service.
וְלִפְרוֹךְ: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁכֵּן לֹא הוּתְּרוּ מִכְּלָלָן אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד! שֵׁם טוּמְאָה מִיהָא אִישְׁתְּרַאי.
The Gemara asks: But let one refute this as well: What is notable about their common element? It is notable in that its general prohibition was not permitted, even in the case of a High Priest performing rites for an individual’s offering. By contrast, a High Priest in acute mourning may perform rites even for individual offerings. The Gemara responds: The category of impurity, at least, is permitted in the case of communal offerings. Therefore, one cannot claim that an impure priest, a non-priest, and a blemished priest all share a lack of exemptions.
רַב מְשַׁרְשְׁיָא אָמַר: אָתְיָא בְּקַל וָחוֹמֶר מִיּוֹשֵׁב; וּמָה יוֹשֵׁב, שֶׁאוֹכֵל – אִם עָבַד חִילֵּל; אוֹנֵן, שֶׁאֵינוֹ אוֹכֶל – אֵינוֹ דִּין שֶׁאִם עָבַד חִילֵּל?!
Rav Mesharshiyya says: The halakha with regard to an acute mourner is derived by a fortiori inference from the case of a sitting priest: And just as with regard to a sitting priest, who may partake of the meat of offerings, if he performed sacrificial rites he has desecrated the service, then with regard to an acute mourner, who may not partake of the meat of offerings, is it not right that if he performed sacrificial rites he has desecrated the service?
מָה לְיוֹשֵׁב, שֶׁכֵּן פָּסוּל לְעֵדוּת! מִיּוֹשֵׁב תַּלְמִיד חָכָם.
The Gemara rejects this: What is notable about the case of a sitting priest? It is notable in that one who sits is disqualified from bearing witness, as witnesses must stand when testifying. The Gemara responds: Learn instead from the halakha of a sitting Torah scholar, as the court may allow a Torah scholar to sit while testifying.
מָה לְשֵׁם יוֹשֵׁב, שֶׁכֵּן פָּסוּל לְעֵדוּת! שֵׁם יוֹשֵׁב לָא פָּרֵיךְ. וְאִם תִּימְצֵי לוֹמַר פָּרֵיךְ – אָתְיָא מִיּוֹשֵׁב וּמֵחֲדָא מֵהָנָךְ.
The Gemara challenges: Still, one cannot derive from this, as what is notable about the category of a sitting priest? It is notable in that generally speaking, one who sits is disqualified from bearing witness, even though there are exceptions. The Gemara responds: The category of a sitting priest cannot refute the derivation. One can refute a derivation only from concrete cases, not general concepts. And even if you say it can refute the derivation, the halakha with regard to a non-priest can be derived from the case of a sitting priest and from one of those other cases, i.e., a non-priest, an impure priest, or a blemished priest, through their common element.
אוֹנֵן פָּסוּל. אָמַר רָבָא: לֹא שָׁנוּ אֶלָּא בְּקׇרְבַּן יָחִיד, אֲבָל בְּקׇרְבַּן צִבּוּר – מְרַצֶּה, קַל וָחוֹמֶר מִטּוּמְאָה;
§ The mishna teaches that if an acute mourner collects the blood of an offering, the offering is disqualified. Rava says: They taught this only with regard to an individual’s offering. But with regard to a communal offering, a rite performed by an acute mourner does effect acceptance. One can derive this by a fortiori inference from ritual impurity.
מָה טוּמְאָה, שֶׁלֹּא הוּתְּרָה מִכְּלָלָהּ אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד – הוּתְּרָה אֵצֶל הֶדְיוֹט בְּקׇרְבַּן צִבּוּר; אֲנִינוּת, שֶׁהוּתְּרָה מִכְּלָלָהּ אֵצֶל כֹּהֵן גָּדוֹל בְּקָרְבַּן יָחִיד – אֵינוֹ דִּין שֶׁהוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִיבּוּר?!
Just as the prohibition against performing rites in a state of ritual impurity, whose general prohibition was not permitted in the case of a High Priest performing rites for an individual’s offering, as no individual offering may be sacrificed in a state of impurity, was nevertheless permitted in the case of an ordinary [hedyot] priest performing rites for a communal offering, as communal offerings may be sacrificed by an impure priest when necessary; then so too, with regard to the prohibition against performing rites while in a period of acute mourning, whose general prohibition was permitted in the case of a High Priest performing rites for an individual’s offering, as the High Priest may perform all rites while an acute mourner, is it not right that this prohibition was permitted in the case of an ordinary priest performing rites for a communal offering?
מַתְקֵיף לַהּ רָבָא בַּר אֲהִילַאי: לֹא תּוּתַּר אֲנִינוּת אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד, מִקַּל וְחוֹמֶר: וּמָה טוּמְאָה, שֶׁהוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּצִבּוּר – לֹא הוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד; אֲנִינוּת, שֶׁלֹּא הוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר – אֵינוֹ דִּין שֶׁלֹּא תּוּתַּר אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד?!
Rava bar Ahilai objects to this: On the contrary, if such an inference can be made, then perhaps one can make the following mistaken inference: The performance of rites in a state of acute mourning should not be permitted in the case of a High Priest performing rites for an individual’s offering, by a fortiori inference: And just as the prohibition against performing rites in a state of ritual impurity, whose general prohibition was permitted in the case of an ordinary priest performing rites for a communal offering, was not permitted in the case of a High Priest performing rites for an individual’s offering; then so too, with regard to the prohibition against performing the rites during a period of acute mourning, whose general prohibition was not permitted in the case of an ordinary priest performing rites for a communal offering, is it not right that this prohibition should not be permitted in the case of a High Priest performing rites for an individual’s offering?
וְתוּתַּר טוּמְאָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד, מִקַּל וְחוֹמֶר: וּמָה אֲנִינוּת, שֶׁלֹּא הוּתַּר אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר – הוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד; טוּמְאָה, שֶׁהוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר – אֵינוֹ דִּין שֶׁהוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד?!
And similarly, one may claim: The performance of rites in a state of ritual impurity should be permitted in the case of a High Priest performing rites for an individual’s offering, by a fortiori inference: And just as the prohibition against performing rites in a state of acute mourning, whose general prohibition was not permitted in the case of an ordinary priest performing rites for a communal offering, still was permitted in the case of a High Priest performing rites for an individual’s offering; then so too, with regard to the prohibition against performing the rites in a state of ritual impurity, whose general prohibition was permitted in the case of an ordinary priest performing rites for a communal offering, is it not right that this prohibition was permitted in the case of a High Priest performing rites for an individual’s offering?
וְלֹא תּוּתַּר טוּמְאָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר, מִקַּל וְחוֹמֶר: וּמָה אֲנִינוּת, שֶׁהוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד – לֹא הוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר; טוּמְאָה, שֶׁלֹּא הוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקָרְבַּן יָחִיד – אֵינוֹ דִּין שֶׁלֹּא תּוּתַּר בְּכֹהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר?!
And similarly, one may claim: The performance of rites in a state of ritual impurity should not be permitted in the case of an ordinary priest performing rites for a communal offering, by a fortiori inference: And just as the prohibition against performing rites in a state of acute mourning, whose general prohibition was permitted in the case of a High Priest performing rites for an individual’s offering, still was not permitted in the case of an ordinary priest performing rites for a communal offering; then so too, with regard to the prohibition against performing the rites in a state of ritual impurity, whose general prohibition was not permitted in the case of a High Priest performing rites for an individual offering, is it not right that this prohibition should not be permitted in the case of an ordinary priest performing rites for a communal offering?
(וְלֹא תּוּתַּר, וְלֹא תּוּתַּר, אֲנִינוּת, וְטוּמְאָה, טוּמְאָה, יָחִיד, וְיָחִיד, צִבּוּר – סִימָן)
The Gemara provides a mnemonic for recalling the above rejections of Rava bar Ahilai: And should not be permitted, and should not be permitted, acute mourning, and ritual impurity, ritual impurity, individual, and individual, communal.
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.
Zevachim Daf 15-21 – Daf Yomi: One Week at a Time
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.
Minnesota, United States
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Ottawa, Canada
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.
Beit Shemesh, Israel
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Kfar Saba, 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.
Jerusalem, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Tampa, United States
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Yad Binyamin, Israel
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Givat Zev, Israel
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Brentwood, California, United States
Phoenix, Arizona, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
I started learning when my brother sent me the news clip of the celebration of the last Daf Yomi cycle. I was so floored to see so many women celebrating that I wanted to be a part of it. It has been an enriching experience studying a text in a language I don’t speak, using background knowledge that I don’t have. It is stretching my learning in unexpected ways, bringing me joy and satisfaction.
Warwick, Rhode Island, United States
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Tzur Hadassah, Israel
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Worcester, United States
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.
Edmonton, Alberta, Canada
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Newton, United States
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Pennsylvania, United States
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
Zevachim 16
זָר, שֶׁאֵינוֹ אוֹכֵל – אֵינוֹ דִּין שֶׁאִם עָבַד חִילֵּל?!
then with regard to a non-priest, who may not partake of the meat of offerings of the most sacred order, is it not right that if he performed sacrificial rites he has desecrated the service?
מָה לְבַעַל מוּם – שֶׁכֵּן עָשָׂה בּוֹ קָרֵב כְּמַקְרִיב!
The Gemara rejects the inference: One cannot draw an a fortiori inference from a blemished priest, as what is notable about the case of a blemished priest? It is notable in that the Torah rendered an animal that is sacrificed like the priest who sacrifices it, i.e., both blemished animals and blemished priests are disqualified. Since there is an added element of stringency with regard to the case of a blemished priest, one cannot draw an a fortiori inference from it.
טָמֵא יוֹכִיחַ. מָה לְטָמֵא – שֶׁכֵּן מְטַמֵּא!
The Gemara suggests: The case of an impure priest will prove that this is no reason to reject the a fortiori inference. While an animal and the priest are not equated with regard to ritual impurity, as an animal cannot become impure while alive but a priest can, an impure priest desecrates the service. The Gemara rejects this as well: What is notable about the case of an impure priest? It is notable in that an impure priest imparts impurity to others.
בַּעַל מוּם יוֹכִיחַ. וְחָזַר הַדִּין. לֹא רְאִי זֶה כִּרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה; הַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁמּוּזְהָרִין, וְאִם עָבְדוּ חִילְּלוּ; אַף אֲנִי אָבִיא זָר – שֶׁהוּא מוּזְהָר, וְאִם עָבַד חִילֵּל.
The Gemara responds: A blemished priest will prove that this is no reason to reject the inference, as he cannot impart his blemish to others. And the inference has reverted to its starting point. Therefore, one may derive the halakha of a non-priest from the combination of the case of a blemished priest and that of an impure priest: The aspect of this case is not like the aspect of that case, and the aspect of that case is not like the aspect of this case. Their common element is that they are prohibited from performing sacrificial rites and if they performed these rites they have desecrated the service. Therefore, I will also include a non-priest, who is prohibited from performing sacrificial rites, and conclude that if he performed sacrificial rites he has desecrated the service.
מְנָלַן דְּמוּזְהָר? אִי מִ״וְּיִנָּזְרוּ״ – חִילּוּל בְּגוּפֵיהּ כְּתִיב בֵּיהּ! אֶלָּא מִ״וְּזָר לֹא יִקְרַב אֲלֵיכֶם״ –
The Gemara asks: From where do we derive that a non-priest is prohibited from performing sacrificial rites? If it is derived from the verse: “Speak to Aaron and to his sons, that they separate themselves from the sacred items of the children of Israel, and that they not profane My holy name” (Leviticus 22:2), then the a fortiori inference is unnecessary, since profanation itself is written in the verse. Rather, it must be that it is derived from the verse: “Keep the charge of the Tent of Meeting, whatever the service of the Tent may be; but a common man shall not draw close to you” (Numbers 18:4).
אִיכָּא לְמִיפְרַךְ: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן לֹא הוּתְּרוּ בְּבָמָה!
The Gemara asks: Still, the a fortiori inference drawn from the cases of a blemished priest and an impure priest can be refuted: What is notable about their common element? It is notable in that a blemished priest and an impure priest were not permitted to perform sacrificial rites on a private altar during times when there was no Temple or permanent Tabernacle. Since it was permitted for non-priests to perform rites on private altars, perhaps non-priests do not desecrate the sacrificial rites performed in the Temple.
לָא תֵּימָא: טָמֵא יוֹכִיחַ, אֶלָּא אֵימָא: אוֹנֵן יוֹכִיחַ. מָה לְאוֹנֵן – שֶׁכֵּן אָסוּר בַּמַּעֲשֵׂר! [בַּעַל מוּם] יוֹכִיחַ.
The Gemara responds: Do not say that the case of an impure priest will prove the a fortiori inference with the case of a blemished priest; rather, say that the case of an acute mourner will prove it, as it is prohibited for him to perform the service and, if he were to perform it, he would desecrate it. This, too, is rejected: What is notable about the case of an acute mourner? It is notable in that he is prohibited from partaking of second tithe, whereas a non-priest may partake of second tithe. The Gemara responds: A blemished priest will prove the inference, as he may partake of second tithe.
וְחָזַר הַדִּין, לֹא רְאִי זֶה כִּרְאִי זֶה, הַצַּד הַשָּׁוֶה שֶׁבָּהֶן שֶׁמּוּזְהָרִין כּוּ׳.
And the inference has reverted to its starting point. The aspect of this case is not like the aspect of that case. Their common element is that they are prohibited from performing sacrificial rites ab initio, and they desecrate the service if they do so. Therefore, with regard to a non-priest, who is prohibited from performing sacrificial rites, if he performed sacrificial rites he has desecrated the service.
הָכָא נָמֵי לִפְרוֹךְ: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁכֵּן לֹא הוּתְּרוּ בְּבָמָה! מַתְקֵיף לַהּ רַב סַמָּא בְּרֵיהּ דְּרָבָא: וּמַאן לֵימָא לַן דְּאוֹנֵן אָסוּר בְּבָמָה? דִּלְמָא שְׁרֵי בְּבָמָה!
The Gemara asks: Here, too, let one refute the inference: What is notable about their common element? It is notable in that both an acute mourner and a blemished priest were not permitted to perform sacrificial rites on a private altar, unlike a non-priest. Rav Samma, son of Rava, objects to this: And who shall say to us that an acute mourner was prohibited from performing rites on a private altar? Perhaps it was permitted for him to perform the rites on a private altar.
רַב מְשַׁרְשְׁיָא אָמַר, אָתְיָא קַל וָחוֹמֶר מִיּוֹשֵׁב: מָה יוֹשֵׁב, שֶׁאוֹכֵל – אִם עָבַד חִילֵּל; זָר, שֶׁאֵינוֹ אוֹכֵל – אֵינוֹ דִּין שֶׁאִם עָבַד חִילֵּל?!
Rav Mesharshiyya says: The halakha that a non-priest desecrates the service is derived by an a fortiori inference from the case of a priest who performed sacrificial rites while sitting: Just as with regard to a priest who was sitting, who may partake of the meat of offerings, if he performed sacrificial rites he has desecrated the service, then with regard to a non-priest, who may not partake of the meat of offerings of the most sacred order, is it not right that if he performed sacrificial rites he has desecrated the service?
מָה לְיוֹשֵׁב – שֶׁכֵּן פָּסוּל לְעֵדוּת! מִיּוֹשֵׁב תַּלְמִיד חָכָם.
The Gemara rejects this: What is notable about the case of a sitting priest? It is notable in that one who sits is disqualified from bearing witness, as witnesses must stand when testifying. Since there is an added aspect of stringency with regard to the case of a sitting priest, one cannot derive the halakha with regard to a non-priest from it. The Gemara responds: Learn instead from the halakha of a sitting Torah scholar, as the court may allow a Torah scholar to sit while testifying.
מָה לְשֵׁם יוֹשֵׁב – שֶׁכֵּן פָּסוּל לְעֵדוּת! שֵׁם יוֹשֵׁב לָא פָּרֵיךְ. וְאִם תִּמְצָא לוֹמַר פָּרֵיךְ – אָתְיָא מִיּוֹשֵׁב וּמֵחֲדָא מֵהָנָךְ.
The Gemara challenges: Still, one cannot derive the halakha from this, as what is notable about the category of a sitting priest? It is notable in that generally speaking, one who sits is disqualified from bearing witness, even though there are exceptions. The Gemara responds: The category of a sitting priest cannot refute the derivation. One can refute a derivation only from concrete cases, not general concepts. And even if you say it can refute the derivation, the halakha with regard to a non-priest can be derived from the case of a sitting priest and from one of those other cases, i.e., a blemished priest, an impure priest, or an acute mourner, all of whom may testify.
וְיוֹשֵׁב דְּכָשֵׁר בְּבָמָה – מְנָלַן? אָמַר קְרָא: ״לַעֲמֹד לִפְנֵי ה׳ לְשָׁרְתוֹ״ – לִפְנֵי ה׳ וְלֹא לִפְנֵי בָּמָה.
The Gemara asks: And from where do we derive that one who is sitting is fit to perform sacrificial rites on a private altar? If he is not, one can refute the common element in the same manner as above. The Gemara responds: The verse states: “The Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord, to stand before the Lord to minister to Him” (Deuteronomy 10:8). The verse indicates that the sacrificial rites must be performed while standing only before the Lord, i.e., in the Temple, where the Divine Presence resides, and not before a private altar, which is a mere place of worship.
אוֹנֵן מְנָלַן? דִּכְתִיב: ״וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא, וְלֹא יְחַלֵּל״ – הָא אַחֵר שֶׁלֹּא יָצָא, חִילֵּל.
§ The mishna teaches that rites performed by an acute mourner are disqualified. The Gemara asks: From where do we derive this? As it is written with regard to a High Priest who is an acute mourner: “And he shall not leave the Sanctuary, and he will not profane the Sanctuary of his God” (Leviticus 21:12). One can infer: But any other ordinary priest who did not leave the Sanctuary while he was an acute mourner and continued to perform the service has desecrated the rites he performed.
רַבִּי אֶלְעָזָר אָמַר מֵהָכָא: ״הֵן הִקְרִיבוּ״ – אֲנִי הִקְרַבְתִּי, מִכְּלָל דְּאִי אִינְהוּ אַקְרִיב – שַׁפִּיר אִישְׂתְּרוּף.
Rabbi Elazar says: One can derive it from here instead: When Moses asked Aaron why the sin offering that was sacrificed on the day that Nadav and Avihu died was burned and not eaten, he suspected that Aaron’s other sons, Eleazar and Itamar, had sacrificed the sin offering while acute mourners, which disqualified it and forced them to burn it. Aaron responded to Moses: “This day have they offered their sin offering?” (Leviticus 10:19). Rather, I offered it. As High Priest, I do not desecrate the Temple service even when I am an acute mourner; I burned it only because, as acute mourners, my sons and I are prohibited from partaking of the meat. Rabbi Elazar continues: By inference, one can derive that if they had offered the sin offering they would have disqualified it, and it would have been proper that it was burned.
וְרַבִּי אֶלְעָזָר – מַאי טַעְמָא לָא אָמַר מִ״וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא״? אָמַר לָךְ, מִי כְּתִיב: הָא אַחֵר שֶׁלֹּא יָצָא – חִילֵּל?!
The Gemara asks: And what is the reason that Rabbi Elazar does not say that this halakha is derived from the verse: “And he shall not leave the Sanctuary”? The Gemara responds: He could have said to you: Is it written: But any other ordinary priest that did not leave the Sanctuary has desecrated the rites he performed? It is only an inference, and so it is not conclusive.
וְאִידַּךְ – מַאי טַעְמָא לָא אָמַר מֵ״הֵן הִקְרִיבוּ״? קָסָבַר: מִפְּנֵי טוּמְאָה נִשְׂרְפָה.
The Gemara asks: And the other Sage, who derives it from the verse: “And he shall not leave the Sanctuary,” what is the reason that he did not say to derive it from the verse: “This day have they offered their sin offering?” The Gemara responds: He holds that the sin offering was burned because it became ritually impure, not because Aaron and his sons were acute mourners.
דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: אָתְיָא בְּקַל וָחוֹמֶר מִבַּעַל מוּם; וּמָה
A tanna of the school of Rabbi Yishmael taught: The halakha is derived by an a fortiori inference from the case of a blemished priest: And just as
בַּעַל מוּם, שֶׁאוֹכֵל – אִם עָבַד חִילֵּל; אוֹנֵן, שֶׁאֵין אוֹכֵל – אֵינוֹ דִּין שֶׁאִם עָבַד חִילֵּל?!
with regard to a blemished priest, who may partake of the meat of offerings, if he performed sacrificial rites he has desecrated the service, then with regard to an acute mourner, who may not partake of the meat of offerings, is it not right that if he performed sacrificial rites he has desecrated the service?
מָה לְבַעַל מוּם, שֶׁכֵּן עָשָׂה בּוֹ קְרֵיבִין כְּמַקְרִיבִין!
The Gemara rejects the inference: One cannot derive this halakha from the case of a blemished priest, as what is notable about a blemished priest? It is notable in that the Torah rendered animals that are sacrificed like the priests who sacrifice them. Since this stringency does not exist with regard to acute mourning, perhaps an acute mourner may perform sacrificial rites as well.
זָר יוֹכִיחַ. מָה לְזָר, שֶׁכֵּן אֵין לוֹ תַּקָּנָה!
The Gemara responds: The case of a non-priest will prove that this is no reason to reject the a fortiori inference, since there is no equivalence between priest and sacrifice in this regard, yet a non-priest desecrates the service. The Gemara rejects this as well: One cannot cite a proof from the case of a non-priest, as what is notable about the case of a non-priest? It is notable in that he has no remedy, i.e., a non-priest may never perform the sacrificial rites. By contrast, an acute mourner will eventually become permitted to perform the service.
בַּעַל מוּם יוֹכִיחַ. וְחָזַר הַדִּין. לֹא רְאִי זֶה כִרְאִי זֶה, וְלֹא רְאִי זֶה כִּרְאִי זֶה; הַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁהֵן מוּזְהָרִין, וְאִם עָבְדוּ חִילְּלוּ; אַף אֲנִי אָבִיא אוֹנֵן – שֶׁמּוּזְהָר, וְאִם עָבַד חִילֵּל.
The Gemara responds: A blemished priest will prove that this is no reason to reject the inference, as even though the priest may perform the service if the blemish is healed, he desecrates the service so long as he remains blemished. And the inference has reverted to its starting point. Therefore, one learns the halakha from the combination of the cases of a blemished priest and a non-priest: The aspect of this case is not like the aspect of that case, and the aspect of that case is not like the aspect of this case. Their common element is that they are prohibited from performing sacrificial rites, and if they performed such rites they have desecrated the service. Therefore, I will also include an acute mourner, who is prohibited from performing sacrificial rites, and conclude that if he performed sacrificial rites he has desecrated the service.
הֵיכָן מוּזְהָר? אִילֵּימָא מִ״וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא״, חִילּוּל בְּגוּפֵיהּ כְּתִיב בֵּיהּ! אֶלָּא מֵ״הֵן הִקְרִיבוּ״ – וְקָסָבַר מִפְּנֵי אֲנִינוּת נִשְׂרְפָה.
The Gemara clarifies: Where is an acute mourner prohibited from performing sacrificial rites, as asserted in the inference? If we say that it is derived from the verse: “And he shall not leave the Sanctuary, and he will not profane the Sanctuary of his God” (Leviticus 21:12), then the above a fortiori inference is unnecessary, since profanation itself is written in the verse. Rather, it must be that it is derived from the verse: “This day have they offered their sin offering?” (Leviticus 10:19), and this tanna holds that the sin offering brought by Aaron was burned because Aaron and his sons were in acute mourning.
אִיכָּא לְמִפְרַךְ: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן לֹא הוּתְּרָה מִכְּלָלוֹ!
The Gemara challenges: The inference from the common element of the cases of a blemished priest and a non-priest can be refuted: What is notable about their common element? It is notable in that there are no circumstances in which its general prohibition was permitted. There is an exception to the prohibition against an acute mourner performing the Temple service, namely the High Priest, who may perform the sacrificial rites while an acute mourner.
טָמֵא יוֹכִיחַ.
The Gemara responds: The case of an impure priest will prove that this is no reason to reject the inference, as there is an exception to the prohibition against performing the service while impure, namely that the prohibition against performing the Temple service in a state of impurity is permitted in cases involving the public, yet an impure priest desecrates the service.
מָה לְטָמֵא, שֶׁכֵּן מְטַמֵּא! הָנָךְ יוֹכִיחוּ. וְחָזַר הַדִּין כּוּ׳, הַצַּד הַשָּׁוֶה שֶׁבָּהֶן שֶׁמּוּזְהָרִין כּוּ׳.
The Gemara asks: What is notable about the case of an impure priest? It is notable in that he imparts impurity to others. Perhaps it is only for this reason that an impure priest desecrates the service. The Gemara responds: Those other cases, i.e., a blemished priest and a non-priest, will prove that this does not reject the inference, since they do not impart their status to others. And the inference has reverted to its starting point. Therefore, one can derive the halakha from the combination of the cases of an impure priest, a blemished priest, and a non-priest: The aspect of this case is not like the aspect of that case; their common element is that they are prohibited from performing sacrificial rites and they desecrate the service. Therefore, I will also conclude that since an acute mourner is prohibited from performing sacrificial rites, he desecrates the service.
וְלִפְרוֹךְ: מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁכֵּן לֹא הוּתְּרוּ מִכְּלָלָן אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד! שֵׁם טוּמְאָה מִיהָא אִישְׁתְּרַאי.
The Gemara asks: But let one refute this as well: What is notable about their common element? It is notable in that its general prohibition was not permitted, even in the case of a High Priest performing rites for an individual’s offering. By contrast, a High Priest in acute mourning may perform rites even for individual offerings. The Gemara responds: The category of impurity, at least, is permitted in the case of communal offerings. Therefore, one cannot claim that an impure priest, a non-priest, and a blemished priest all share a lack of exemptions.
רַב מְשַׁרְשְׁיָא אָמַר: אָתְיָא בְּקַל וָחוֹמֶר מִיּוֹשֵׁב; וּמָה יוֹשֵׁב, שֶׁאוֹכֵל – אִם עָבַד חִילֵּל; אוֹנֵן, שֶׁאֵינוֹ אוֹכֶל – אֵינוֹ דִּין שֶׁאִם עָבַד חִילֵּל?!
Rav Mesharshiyya says: The halakha with regard to an acute mourner is derived by a fortiori inference from the case of a sitting priest: And just as with regard to a sitting priest, who may partake of the meat of offerings, if he performed sacrificial rites he has desecrated the service, then with regard to an acute mourner, who may not partake of the meat of offerings, is it not right that if he performed sacrificial rites he has desecrated the service?
מָה לְיוֹשֵׁב, שֶׁכֵּן פָּסוּל לְעֵדוּת! מִיּוֹשֵׁב תַּלְמִיד חָכָם.
The Gemara rejects this: What is notable about the case of a sitting priest? It is notable in that one who sits is disqualified from bearing witness, as witnesses must stand when testifying. The Gemara responds: Learn instead from the halakha of a sitting Torah scholar, as the court may allow a Torah scholar to sit while testifying.
מָה לְשֵׁם יוֹשֵׁב, שֶׁכֵּן פָּסוּל לְעֵדוּת! שֵׁם יוֹשֵׁב לָא פָּרֵיךְ. וְאִם תִּימְצֵי לוֹמַר פָּרֵיךְ – אָתְיָא מִיּוֹשֵׁב וּמֵחֲדָא מֵהָנָךְ.
The Gemara challenges: Still, one cannot derive from this, as what is notable about the category of a sitting priest? It is notable in that generally speaking, one who sits is disqualified from bearing witness, even though there are exceptions. The Gemara responds: The category of a sitting priest cannot refute the derivation. One can refute a derivation only from concrete cases, not general concepts. And even if you say it can refute the derivation, the halakha with regard to a non-priest can be derived from the case of a sitting priest and from one of those other cases, i.e., a non-priest, an impure priest, or a blemished priest, through their common element.
אוֹנֵן פָּסוּל. אָמַר רָבָא: לֹא שָׁנוּ אֶלָּא בְּקׇרְבַּן יָחִיד, אֲבָל בְּקׇרְבַּן צִבּוּר – מְרַצֶּה, קַל וָחוֹמֶר מִטּוּמְאָה;
§ The mishna teaches that if an acute mourner collects the blood of an offering, the offering is disqualified. Rava says: They taught this only with regard to an individual’s offering. But with regard to a communal offering, a rite performed by an acute mourner does effect acceptance. One can derive this by a fortiori inference from ritual impurity.
מָה טוּמְאָה, שֶׁלֹּא הוּתְּרָה מִכְּלָלָהּ אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד – הוּתְּרָה אֵצֶל הֶדְיוֹט בְּקׇרְבַּן צִבּוּר; אֲנִינוּת, שֶׁהוּתְּרָה מִכְּלָלָהּ אֵצֶל כֹּהֵן גָּדוֹל בְּקָרְבַּן יָחִיד – אֵינוֹ דִּין שֶׁהוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִיבּוּר?!
Just as the prohibition against performing rites in a state of ritual impurity, whose general prohibition was not permitted in the case of a High Priest performing rites for an individual’s offering, as no individual offering may be sacrificed in a state of impurity, was nevertheless permitted in the case of an ordinary [hedyot] priest performing rites for a communal offering, as communal offerings may be sacrificed by an impure priest when necessary; then so too, with regard to the prohibition against performing rites while in a period of acute mourning, whose general prohibition was permitted in the case of a High Priest performing rites for an individual’s offering, as the High Priest may perform all rites while an acute mourner, is it not right that this prohibition was permitted in the case of an ordinary priest performing rites for a communal offering?
מַתְקֵיף לַהּ רָבָא בַּר אֲהִילַאי: לֹא תּוּתַּר אֲנִינוּת אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד, מִקַּל וְחוֹמֶר: וּמָה טוּמְאָה, שֶׁהוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּצִבּוּר – לֹא הוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד; אֲנִינוּת, שֶׁלֹּא הוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר – אֵינוֹ דִּין שֶׁלֹּא תּוּתַּר אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד?!
Rava bar Ahilai objects to this: On the contrary, if such an inference can be made, then perhaps one can make the following mistaken inference: The performance of rites in a state of acute mourning should not be permitted in the case of a High Priest performing rites for an individual’s offering, by a fortiori inference: And just as the prohibition against performing rites in a state of ritual impurity, whose general prohibition was permitted in the case of an ordinary priest performing rites for a communal offering, was not permitted in the case of a High Priest performing rites for an individual’s offering; then so too, with regard to the prohibition against performing the rites during a period of acute mourning, whose general prohibition was not permitted in the case of an ordinary priest performing rites for a communal offering, is it not right that this prohibition should not be permitted in the case of a High Priest performing rites for an individual’s offering?
וְתוּתַּר טוּמְאָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד, מִקַּל וְחוֹמֶר: וּמָה אֲנִינוּת, שֶׁלֹּא הוּתַּר אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר – הוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד; טוּמְאָה, שֶׁהוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר – אֵינוֹ דִּין שֶׁהוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד?!
And similarly, one may claim: The performance of rites in a state of ritual impurity should be permitted in the case of a High Priest performing rites for an individual’s offering, by a fortiori inference: And just as the prohibition against performing rites in a state of acute mourning, whose general prohibition was not permitted in the case of an ordinary priest performing rites for a communal offering, still was permitted in the case of a High Priest performing rites for an individual’s offering; then so too, with regard to the prohibition against performing the rites in a state of ritual impurity, whose general prohibition was permitted in the case of an ordinary priest performing rites for a communal offering, is it not right that this prohibition was permitted in the case of a High Priest performing rites for an individual’s offering?
וְלֹא תּוּתַּר טוּמְאָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר, מִקַּל וְחוֹמֶר: וּמָה אֲנִינוּת, שֶׁהוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקׇרְבַּן יָחִיד – לֹא הוּתְּרָה אֵצֶל כֹּהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר; טוּמְאָה, שֶׁלֹּא הוּתְּרָה אֵצֶל כֹּהֵן גָּדוֹל בְּקָרְבַּן יָחִיד – אֵינוֹ דִּין שֶׁלֹּא תּוּתַּר בְּכֹהֵן הֶדְיוֹט בְּקׇרְבַּן צִבּוּר?!
And similarly, one may claim: The performance of rites in a state of ritual impurity should not be permitted in the case of an ordinary priest performing rites for a communal offering, by a fortiori inference: And just as the prohibition against performing rites in a state of acute mourning, whose general prohibition was permitted in the case of a High Priest performing rites for an individual’s offering, still was not permitted in the case of an ordinary priest performing rites for a communal offering; then so too, with regard to the prohibition against performing the rites in a state of ritual impurity, whose general prohibition was not permitted in the case of a High Priest performing rites for an individual offering, is it not right that this prohibition should not be permitted in the case of an ordinary priest performing rites for a communal offering?
(וְלֹא תּוּתַּר, וְלֹא תּוּתַּר, אֲנִינוּת, וְטוּמְאָה, טוּמְאָה, יָחִיד, וְיָחִיד, צִבּוּר – סִימָן)
The Gemara provides a mnemonic for recalling the above rejections of Rava bar Ahilai: And should not be permitted, and should not be permitted, acute mourning, and ritual impurity, ritual impurity, individual, and individual, communal.
