This week’s learning is sponsored by Tina Lamm in loving memory of her father, Mr. Mike Senders, A”H, Yitzchak Meir ben HaRav Tzvi Aryeh v’Esther Bayla, on his shloshim. “Reaching the age of 101 was not only a personal milestone for my father, but also a testament to the fullness of his life. He used those years well – building Torah institutions, nurturing family and living in intimacy with Hakadosh Baruch Hu. יְהִי זִכְרוֹ בָּרוּךְ”
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.”
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Summary
If one takes an animal that was designated for a specific sacrificial purpose and slaughters it with the intention that it be used for a different type of offering (shelo lishma), the sacrifice is not invalidated. It must still be offered according to its original designation. However, it does not fulfill the obligation of the person who brought the sacrifice.
There are exceptions to this rule – cases in which slaughtering with the wrong intent completely disqualifies the offering. The Mishna records four differing opinions regarding these exceptions:
- Tana Kamma holds that a sin offering (chatat) and a Passover offering (korban Pesach) – when brought at the proper time (the afternoon of the 14th of Nissan, or possibly even the morning) – are disqualified if slaughtered with incorrect intent.
- Rabbi Eliezer adds the guilt offering (asham) to the list, arguing that it is similar in nature to the sin offering.
- Yosi ben Honi expands the rule further, stating that any sacrifice slaughtered with the mistaken intent that it be offered as a sin offering or a Passover offering on the 14th of Nissan is disqualified.
- Shimon, brother of Azaria, maintains that if a sacrifice is slaughtered with the intent that it be offered as a higher-level offering than originally designated, it remains valid. However, if the intent is to downgrade it to a lower-level offering, the sacrifice is disqualified. The Mishna provides examples of what constitutes higher and lower offerings.
The Gemara raises a question: Why does the Mishna use the word “ela” (“but”) instead of “ve” (“and”) in the phrase “but [a sacrifice slaughtered with the wrong intent] does not fulfill the owner’s obligation”? The answer given is that although the sacrifice does not fulfill the owner’s obligation, its original sanctity and designation remain intact. Therefore, the remaining sacrificial rites must be performed in accordance with its original purpose. This explanation aligns with a statement made by Rava, and two reasons are offered to support this ruling—one derived from a biblical verse, and the other based on logical reasoning.
A further question arises: If a sacrifice is slaughtered without any specific intent, is that considered “no intent” or does it count as “intent”? Rava infers from the Mishna that such a case is treated as if it were done with intent. However, he notes a contradiction with the laws of lishma regarding a get (divorce document), which must be written specifically for the woman being divorced. Why, then, is the law different in each case?
After addressing this question, the Gemara investigates the sources that underpin Rava’s apparent contradiction: first, that a sacrifice brought without specific intent is still valid; and second, that a get lacking explicit intent is invalid.
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This week’s learning is sponsored by Tina Lamm in loving memory of her father, Mr. Mike Senders, A”H, Yitzchak Meir ben HaRav Tzvi Aryeh v’Esther Bayla, on his shloshim. “Reaching the age of 101 was not only a personal milestone for my father, but also a testament to the fullness of his life. He used those years well – building Torah institutions, nurturing family and living in intimacy with Hakadosh Baruch Hu. יְהִי זִכְרוֹ בָּרוּךְ”
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.”
Today’s daf is sponsored by Judi Felber in loving memory of her mother, Yocheved bat Zvi and Sara, on her 4th yahrzeit.
Zevachim 2
כׇּל הַזְּבָחִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן – כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה; חוּץ מִן הַפֶּסַח וְהַחַטָּאת – הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת בְּכׇל זְמַן.
MISHNA: All slaughtered offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughterer’s intent was to sacrifice a different offering, are fit, and one may continue their sacrificial rites and partake of their meat where that applies. But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering. This is the halakha with regard to all offerings except for the Paschal offering and the sin offering. In those cases, if the owner sacrificed them not for their own sake, they are unfit. But there is a difference between the two exceptions. The Paschal offering is unfit only when sacrificed not for its sake at its appointed time, on the fourteenth day of Nisan after noon, while the sin offering is unfit any time that it is sacrificed not for its sake.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַף הָאָשָׁם – הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם בְּכׇל זְמַן. אָמַר רַבִּי אֱלִיעֶזֶר: הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא; מָה חַטָּאת – פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם – פָּסוּל שֶׁלֹּא לִשְׁמוֹ.
Rabbi Eliezer says: The guilt offering too is unfit when sacrificed not for its sake. According to his opinion, the correct reading of the mishna is: The Paschal offering is unfit only at its appointed time, while the sin offering and the guilt offering are unfit at all times. Rabbi Eliezer said in explanation: The sin offering is brought for performance of a transgression and the guilt offering is brought for performance of a transgression. Just as a sin offering is unfit when sacrificed not for its sake, so too, the guilt offering is unfit when sacrificed not for its sake.
יוֹסֵי בֶּן חוֹנִי אוֹמֵר: הַנִּשְׁחָטִין לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת – פְּסוּלִין.
Yosei ben Ḥoni says: Not only are the Paschal offering and the sin offering unfit when slaughtered not for their sake, but also other offerings that are slaughtered for the sake of a Paschal offering and for the sake of a sin offering are unfit.
שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר: שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶן – כְּשֵׁרִין, לְשֵׁם נָמוּךְ מֵהֶן – פְּסוּלִין.
Shimon, brother of Azarya, says that this is the distinction: With regard to all offerings, if one slaughtered them for the sake of an offering whose level of sanctity is greater than theirs, they are fit; if one slaughtered them for the sake of an offering whose level of sanctity is less than theirs, they are unfit.
כֵּיצַד? קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קֳדָשִׁים קַלִּים – פְּסוּלִין, קֳדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קׇדְשֵׁי קֳדָשִׁים – כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים – כְּשֵׁרִין, שְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר וּלְשֵׁם מַעֲשֵׂר – פְּסוּלִין.
How so? Offerings of the most sacred order, e.g., sin offerings and burnt offerings, that one slaughtered for the sake of offerings of lesser sanctity, e.g., peace offerings, are unfit. Offerings of lesser sanctity that one slaughtered for the sake of offerings of the most sacred order are fit. Likewise, there is a distinction between different offerings of lesser sanctity. The firstborn animal and the animal tithe that one slaughtered for the sake of a peace offering are fit, as the sanctity of peace offerings is greater. Peace offerings that one slaughtered for the sake of a firstborn animal or for the sake of an animal tithe are unfit.
גְּמָ׳ לְמָה לִי לְמִיתְנָא ״אֶלָּא שֶׁלֹּא עָלוּ״? לִיתְנֵי ״וְלֹא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה״!
GEMARA: The mishna teaches: All slaughtered offerings that were slaughtered not for their sake are fit, but they did not satisfy the obligation of the owner. The Gemara asks: Why do I need the mishna to teach this halakha using the language: But they did not [ella shelo] satisfy the obligation of the owner? Let it teach simply: And they did not [velo] satisfy the obligation of the owner. What does the word: But [ella], add?
הָא קָא מַשְׁמַע לַן: לַבְּעָלִים הוּא דְּלָא עָלוּ לְשֵׁם חוֹבָה – אֲבָל בִּקְדוּשְׁתַּיְיהוּ קָיְימִי, וְאָסוּר לְשַׁנּוֹיֵי בְּהוּ.
The Gemara responds: By adding this word, the mishna teaches us that the only deficiency with regard to these offerings is that they did not satisfy the obligation of the owner, but they retain their sanctity, and it is still prohibited to deviate from the protocol of their sacrificial process, i.e., the remaining rites must be performed with proper intent.
וְכִדְרָבָא, דְּאָמַר רָבָא: עוֹלָה שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ – אָסוּר לִזְרוֹק דָּמָהּ שֶׁלֹּא לִשְׁמָהּ.
And this halakha is in accordance with the statement of Rava, as Rava says: With regard to a burnt offering that one slaughtered not for its sake, it is still prohibited to sprinkle its blood on the altar not for its sake.
אִיבָּעֵית אֵימָא סְבָרָא, אִיבָּעֵית אֵימָא קְרָא. אִיבָּעֵית אֵימָא סְבָרָא: מִשּׁוּם דְּשַׁנִּי בַּהּ – כָּל הָנֵי לִישַׁנֵּי בַּהּ וְלֵיזִיל?!
The Gemara adds: If you wish, propose a logical argument to support this statement, and if you wish, cite a verse as proof. The Gemara elaborates: If you wish, propose a logical argument: Just because one deviated from protocol in its sacrifice once, i.e., in its slaughter, could it be that he should continue to deviate from protocol in all the rest of the sacrificial rites? One deviation does not justify additional deviations.
אִיבָּעֵית אֵימָא קְרָא: ״מוֹצָא שְׂפָתֶיךָ תִּשְׁמֹר וְעָשִׂיתָ, כַּאֲשֶׁר נָדַרְתָּ לַה׳ אֱלֹהֶיךָ נְדָבָה וְגוֹ׳״ – הַאי נְדָבָה?!
And if you wish, cite a verse: “That which has gone out of your lips you shall observe and do; according to what you have vowed [nadarta] freely [nedava] to the Lord your God, even that which you have promised with your mouth” (Deuteronomy 23:24). The Gemara interprets the words nadarta and nedava exegetically: Can this verse be referring to a gift offering [nedava]?
נֶדֶר הוּא! אֶלָּא אִם כְּמָה שֶׁנָּדַרְתָּ עָשִׂיתָ – יְהֵא נֶדֶר, וְאִם לֹא – נְדָבָה יְהֵא;
It is already referred to as a vow offering [neder]. Rather, the verse indicates that if you did what you vowed to do, i.e., you sacrificed your vow offering properly, it shall be a satisfactory vow offering; and if you did not sacrifice it properly, it shall be rendered a voluntary gift offering unrelated to the vow, and shall not satisfy the obligation of your vow.
וּנְדָבָה מִי שְׁרֵי לְשַׁנּוֹיֵי בַּהּ?
The Gemara concludes: And is it permitted to deviate from protocol in the sacrifice of a gift offering ab initio? Clearly it is not. Evidently, even if one of the sacrificial rites was performed for the sake of sacrificing a different offering, it is still prohibited to perform any of the other sacrificial rites in the incorrect manner.
אֲמַר לֵיהּ רָבִינָא לָרַב פָּפָּא: לָא הֲוֵית גַּבַּן בְּאוּרְתָּא בִּתְחוּמָא בֵּי חַרְמָךְ – דְּרָמֵי רָבָא מִילֵּי מְעַלְּיָיתָא אַהֲדָדֵי, וְשַׁנִּי לְהוּ.
§ Ravina said to Rav Pappa: Since you were not with us last night within the Shabbat limit of Bei Ḥarmakh, you did not hear that Rava raises a contradiction between two superior mishnaic statements and teaches their resolution.
מַאי מִילֵּי מְעַלְּיָיתָא? תְּנַן: כׇּל הַזְּבָחִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן כּוּ׳. טַעְמָא דְּשֶׁלֹּא לִשְׁמָן; הָא סְתָמָא – עָלוּ נָמֵי לַבְּעָלִים לְשֵׁם חוֹבָה; אַלְמָא סְתָמָא נָמֵי כְּלִשְׁמָן דָּמֵי.
What are these superior statements? We learned in the mishna: All slaughtered offerings that were slaughtered not for their sake are fit, but they did not satisfy the obligation of the owner. Rava infers: The reason they do not satisfy the obligation of the owner is specifically that they were slaughtered not for their sake. But if offerings were slaughtered without specification of intent, they, as well, satisfied the obligation of the owner. Apparently, if one performs any action without specification of intent, it is also considered as if he performed it expressly for its sake.
וּרְמִינְהִי: כׇּל הַגֵּט שֶׁנִּכְתַּב שֶׁלֹּא לְשֵׁם אִשָּׁה – פָּסוּל. וּסְתָמָא נָמֵי פָּסוּל!
And Rava raises a contradiction from another mishna (Gittin 24a): Any bill of divorce that was written not for the sake of the woman in question is not valid. And it is derived from the continuation of that mishna that if a bill of divorce was written without specification as to which woman it is referring, it is also not valid.
וְשַׁנִּי: זְבָחִים – בִּסְתָם לִשְׁמָן עוֹמְדִין, אִשָּׁה – בִּסְתָמָא לָאו לְגֵירוּשִׁין עוֹמֶדֶת.
And Rava resolves the contradiction: Ordinary slaughtered offerings stand designated for their own sake. From the time that the offering is consecrated, its presumed end is that it will be slaughtered for the type of offering for which is was consecrated. Therefore, even if the one slaughtering it has no particular intention, it is in effect considered slaughtered for its own sake. By contrast, an ordinary wife does not stand designated for divorce. Therefore, a bill of divorce is never presumed to be referring to a given woman unless it is specified explicitly.
וּזְבָחִים בִּסְתָמָא כְּשֵׁירִין מְנָלַן? אִילֵּימָא מֵהָא דִּתְנַן: כׇּל הַזְּבָחִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן כּוּ׳ – וְלָא קָתָנֵי ״שֶׁלֹּא נִזְבְּחוּ לִשְׁמָן״; גַּבֵּי גֵּט נָמֵי, הָקָתָנֵי: כׇּל הַגֵּט שֶׁנִּכְתַּב שֶׁלֹּא לְשֵׁם אִשָּׁה פָּסוּל – וְלָא קָתָנֵי ״שֶׁלֹּא נִכְתַּב לְשֵׁם אִשָּׁה פָּסוּל״!
§ The Gemara asks: And from where do we derive that slaughtered offerings are fit and even satisfy the obligation of the owner if slaughtered without specification? If we say it is from that which we learned in the mishna: All slaughtered offerings that were slaughtered not for their sake are fit, but these offerings did not satisfy the obligation of the owner, and it does not teach this using the language: All slaughtered offerings that were not slaughtered for their sake are fit, but these offerings did not satisfy the obligation of the owner, this cannot be. One cannot infer from this language that slaughter without specification is valid, since the Mishna also teaches with regard to a bill of divorce: Any bill of divorce that was written not for the sake of the woman is not valid, and it does not teach: That was not written for the sake of the woman is not valid, and it is a given that a bill of divorce written without specification is not valid.
אֶלָּא מֵהָא דִּתְנַן: כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן? לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. טַעְמָא דְּאָמַר לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים, הָא לְשֵׁם פֶּסַח וּסְתָמָא – כָּשֵׁר; אַלְמָא סְתָמָן כְּלִשְׁמָן דְּמֵי.
Rather, perhaps it is derived from that which we learned in a mishna (13a): How are offerings slaughtered for their sake and then not for their sake? For example, one might slaughter the Paschal offering for the sake of a Paschal offering and then for the sake of a peace offering. The Gemara infers: The reason such an offering is unfit is that he says that he is slaughtering it for the sake of a Paschal offering and then he says that he is slaughtering it for the sake of a peace offering. But if he says that he is slaughtering it for the sake of a Paschal offering, and then slaughters it without specification, it is fit. Apparently, slaughtering an offering without specification is considered as if one slaughtered it for its sake.
דִּילְמָא שָׁאנֵי הָתָם, דְּאָמַר: כׇּל הָעוֹשֶׂה – עַל דַּעַת רִאשׁוֹנָה הוּא עוֹשֶׂה!
The Gemara responds: Perhaps there it is different, as the mishna is saying that anyone who performs an action performs it with his original intent in mind. Therefore, since he specified initially that he was slaughtering the offering for the sake of a Paschal offering, there are no grounds to assume that he then changed his mind. Here, by contrast, he pronounced no initial statement of proper intent.
אֶלָּא מִסֵּיפָא: שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן – לְשֵׁם שְׁלָמִים וּלְשֵׁם פֶּסַח. טַעְמָא דְּאָמַר לְשֵׁם שְׁלָמִים וּלְשֵׁם פֶּסַח, הָא סְתָמָא וּלְשֵׁם פֶּסַח – כָּשֵׁר.
Rather, perhaps this halakha is derived from the latter clause of that mishna: How are offerings slaughtered not for their sake and then for their sake? For example, one might slaughter the Paschal offering for the sake of a peace offering and then for the sake of a Paschal offering. The Gemara infers: The reason it is unfit is that he says he is slaughtering it for the sake of a peace offering and then he says he is slaughtering it for the sake of a Paschal offering. But if he started slaughtering it without specification and then slaughtered it for the sake of a Paschal offering, it is fit. Apparently, if one slaughters an offering without specification it still satisfies the obligation of the owner.
דִּילְמָא שָׁאנֵי הָתָם, דְּאָמַר: יוֹכִיחַ סוֹפוֹ עַל תְּחִילָּתוֹ!
The Gemara responds: Perhaps there it is different, as the mishna is saying that his ultimate intent proves the nature of his original intent. Since his ultimate intent was to sacrifice a Paschal offering, that was presumably his original intent as well. Here, by contrast, there is no ultimate expression of proper intent.
אִי נָמֵי, אַיְּידֵי דִּתְנָא ״לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן״, תְּנָא נָמֵי ״שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן״!
Alternatively, it can be explained that even if one’s ultimate intent is not considered proof of his original intent, the mishna still uses the same term in both clauses to preserve symmetry. Since in the former clause the tanna taught using the language: For their sake and then not for their sake, teaching that original intent is considered proof of ultimate intent, the tanna also taught the second clause using the language: Not for their sake and then for their sake. In any event, there is no proof from that mishna that an offering slaughtered without specification satisfies its owner’s obligation.
אֶלָּא מֵהָא: לְשֵׁם שִׁשָּׁה דְּבָרִים הַזֶּבַח נִזְבָּח – לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם שֵׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְאָשָׁם – לְשֵׁם חֵטְא.
Rather, perhaps this halakha is derived from that mishna (46b), which states: The offering is slaughtered for the sake of six matters: For the sake of the particular offering; for the sake of the one sacrificing the offering, i.e., the owner; for the sake of God; for the sake of consumption by the fires of the altar; for the sake of sacrificing it in a manner that gives an aroma; and for the sake of pleasing God. And the sin offering and a guilt offering are slaughtered for the sake of atonement for the sin.
אָמַר רַבִּי יוֹסֵי: אַף מִי שֶׁלֹּא הָיָה בְּלִבּוֹ לְשֵׁם אַחַת מִכׇּל אֵלּוּ – כָּשֵׁר, שֶׁתְּנַאי בֵּית דִּין הוּא. אַתְנוֹ בֵּית דִּין דְּלָא לֵימָא ״לִשְׁמוֹ״, דִּילְמָא אָתֵי לְמֵימַר ״שֶׁלֹּא לִשְׁמוֹ״.
The mishna on 46b continues: Rabbi Yosei said: Even in the case of one who did not have in mind to slaughter the offering for the sake of any one of these, the offering is fit, since this is a stipulation of the court. The Gemara explains Rabbi Yosei’s opinion: The court stipulated that one should not say that he is slaughtering the offering for its sake, lest he come to say that he is slaughtering it not for its sake. Therefore one should not specify his intent at all.
וְאִי סָלְקָא דַעְתָּךְ סְתָמָא פָּסוּל, קָיְימִי בֵּית דִּין וּמַתְנִי מִילְּתָא דְּמִיפְּסִיל בֵּיהּ?!
The Gemara infers: And if it enters your mind that if one slaughters an offering without specification it is unfit, would the court arise and stipulate a matter that disqualifies the offering? Clearly, an offering slaughtered without specification is fit and satisfies the obligation of the owner.
וְגַבֵּי גֵּט דִּסְתָמָא פָּסוּל – מְנָלַן?
§ The Gemara asks: And with regard to a bill of divorce, from where do we derive that if it is written without specification as to which woman it is referring, it is not valid?
אִילֵּימָא מֵהָא דִּתְנַן: הָיָה עוֹבֵר בַּשּׁוּק, וְשָׁמַע סוֹפְרִים מַקְרִין: ״אִישׁ פְּלוֹנִי גֵּירַשׁ פְּלוֹנִית מִמָּקוֹם פְּלוֹנִי״, וְאָמַר: ״זֶה שְׁמִי וְזֶה שֵׁם אִשְׁתִּי״ – פָּסוּל לְגָרֵשׁ בּוֹ.
If we say it is inferred from that which we learned in a mishna (Gittin 24a): In the case of a man who was passing through the marketplace, and he heard scribes who write bills of divorce dictating to their students: The man so-and-so divorces so-and-so from the place of such and such, and the man said: This is my name and that is the name of my wife, and he desires to use this bill for his divorce, this bill is unfit to divorce his wife with it, that is not a proof.
דִּילְמָא כִּדְרַב פָּפָּא – דְּאָמַר רַב פָּפָּא: הָכָא בְּסוֹפְרִים הָעֲשׂוּיִין לְהִתְלַמֵּד עָסְקִינַן; וְלָא אִיכְּתוּב לְשׁוּם כְּרִיתוּת כְּלָל!
It can be explained: Perhaps the mishna is in accordance with the explanation of Rav Pappa. As Rav Pappa says: Here we are dealing with scribes who are wont to practice writing bills of divorce; and this bill of divorce is a draft and was not written for the sake of severance, i.e., divorce, at all. But if a bill of divorce is written to be used for divorce, perhaps it is fit even if written without specifying the woman in question.
אֶלָּא מֵהָא:
Rather, derive this halakha from the subsequent clause in that mishna:
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Zevachim 2
ΧΦΌΧΧ ΧΦ·ΧΦ°ΦΌΧΦΈΧΦ΄ΧΧ Χ©ΦΆΧΧ Φ΄ΦΌΧΦ°ΧΦ°ΦΌΧΧΦΌ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ β ΧΦ°ΦΌΧ©Φ΅ΧΧ¨Φ΄ΧΧ, ΧΦΆΧΦΈΦΌΧ Χ©ΦΆΧΧΦΉΦΌΧ Χ’ΦΈΧΧΦΌ ΧΦ·ΧΦ°ΦΌΧ’ΦΈΧΦ΄ΧΧ ΧΦ°Χ©Φ΅ΧΧ ΧΧΦΉΧΦΈΧ; ΧΧΦΌΧ₯ ΧΦ΄Χ ΧΦ·Χ€ΦΆΦΌΧ‘Φ·Χ ΧΦ°ΧΦ·ΧΦ·ΧΦΈΦΌΧΧͺ β ΧΦ·Χ€ΦΆΦΌΧ‘Φ·Χ ΧΦ΄ΦΌΧΦ°ΧΦ·Χ ΦΌΧΦΉ, ΧΦ°ΧΦ·ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°ΦΌΧΧΧ ΧΦ°ΧΦ·Χ.
MISHNA: All slaughtered offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughtererβs intent was to sacrifice a different offering, are fit, and one may continue their sacrificial rites and partake of their meat where that applies. But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering. This is the halakha with regard to all offerings except for the Paschal offering and the sin offering. In those cases, if the owner sacrificed them not for their own sake, they are unfit. But there is a difference between the two exceptions. The Paschal offering is unfit only when sacrificed not for its sake at its appointed time, on the fourteenth day of Nisan after noon, while the sin offering is unfit any time that it is sacrificed not for its sake.
Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ£ ΧΦΈΧΦΈΧ©ΦΈΧΧ β ΧΦ·Χ€ΦΆΦΌΧ‘Φ·Χ ΧΦ΄ΦΌΧΦ°ΧΦ·Χ ΦΌΧΦΉ, ΧΦ°ΧΦ·ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°ΧΦΈΧΦΈΧ©ΦΈΧΧ ΧΦ°ΦΌΧΧΧ ΧΦ°ΧΦ·Χ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨: ΧΦ·ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦΈΦΌΧΦΈΧ Χ’Φ·Χ ΧΦ΅ΧΦ°Χ, ΧΦ°ΧΦΈΧΦΈΧ©ΦΈΧΧ ΧΦΈΦΌΧ Χ’Φ·Χ ΧΦ΅ΧΦ°Χ; ΧΦΈΧ ΧΦ·ΧΦΈΦΌΧΧͺ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦΈΧ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧΦΌ, ΧΦ·Χ£ ΧΦΈΧΦΈΧ©ΦΈΧΧ β Χ€ΦΈΦΌΧ‘ΧΦΌΧ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΧΦΉ.
Rabbi Eliezer says: The guilt offering too is unfit when sacrificed not for its sake. According to his opinion, the correct reading of the mishna is: The Paschal offering is unfit only at its appointed time, while the sin offering and the guilt offering are unfit at all times. Rabbi Eliezer said in explanation: The sin offering is brought for performance of a transgression and the guilt offering is brought for performance of a transgression. Just as a sin offering is unfit when sacrificed not for its sake, so too, the guilt offering is unfit when sacrificed not for its sake.
ΧΧΦΉΧ‘Φ΅Χ ΧΦΆΦΌΧ ΧΧΦΉΧ Φ΄Χ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ Φ΄ΦΌΧ©Φ°ΧΧΦΈΧΦ΄ΧΧ ΧΦ°Χ©Φ΅ΧΧ Χ€ΦΆΦΌΧ‘Φ·Χ ΧΦΌΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦ΄ΧΧ.
Yosei ben αΈ€oni says: Not only are the Paschal offering and the sin offering unfit when slaughtered not for their sake, but also other offerings that are slaughtered for the sake of a Paschal offering and for the sake of a sin offering are unfit.
Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΦ²ΧΦ΄Χ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ©Φ°ΧΧΦΈΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ ΧΦΈΦΌΧΧΦΉΧΦ·ΦΌ ΧΦ΅ΧΦΆΧ β ΧΦ°ΦΌΧ©Φ΅ΧΧ¨Φ΄ΧΧ, ΧΦ°Χ©Φ΅ΧΧ Χ ΦΈΧΧΦΌΧΦ° ΧΦ΅ΧΦΆΧ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦ΄ΧΧ.
Shimon, brother of Azarya, says that this is the distinction: With regard to all offerings, if one slaughtered them for the sake of an offering whose level of sanctity is greater than theirs, they are fit; if one slaughtered them for the sake of an offering whose level of sanctity is less than theirs, they are unfit.
ΧΦ΅ΦΌΧΧ¦Φ·Χ? Χ§ΦΈΧΦ°Χ©Φ΅ΧΧ Χ§ΦΈΧΦΈΧ©Φ΄ΧΧΧ Χ©ΦΆΧΧ©Φ°ΦΌΧΧΦΈΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ Χ§Φ³ΧΦΈΧ©Φ΄ΧΧΧ Χ§Φ·ΧΦ΄ΦΌΧΧ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦ΄ΧΧ, Χ§Φ³ΧΦΈΧ©Φ΄ΧΧΧ Χ§Φ·ΧΦ΄ΦΌΧΧ Χ©ΦΆΧΧ©Φ°ΦΌΧΧΦΈΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ Χ§ΧΧΦ°Χ©Φ΅ΧΧ Χ§Φ³ΧΦΈΧ©Φ΄ΧΧΧ β ΧΦ°ΦΌΧ©Φ΅ΧΧ¨Φ΄ΧΧ. ΧΦ·ΧΦ°ΦΌΧΧΦΉΧ¨ ΧΦ°ΧΦ·ΧΦ·ΦΌΧ’Φ²Χ©Φ΅ΧΧ¨ Χ©ΦΆΧΧ©Φ°ΦΌΧΧΦΈΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ Χ©Φ°ΧΧΦΈΧΦ΄ΧΧ β ΧΦ°ΦΌΧ©Φ΅ΧΧ¨Φ΄ΧΧ, Χ©Φ°ΧΧΦΈΧΦ΄ΧΧ Χ©ΦΆΧΧ©Φ°ΦΌΧΧΦΈΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ ΧΦ°ΦΌΧΧΦΉΧ¨ ΧΦΌΧΦ°Χ©Φ΅ΧΧ ΧΦ·Χ’Φ²Χ©Φ΅ΧΧ¨ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦ΄ΧΧ.
How so? Offerings of the most sacred order, e.g., sin offerings and burnt offerings, that one slaughtered for the sake of offerings of lesser sanctity, e.g., peace offerings, are unfit. Offerings of lesser sanctity that one slaughtered for the sake of offerings of the most sacred order are fit. Likewise, there is a distinction between different offerings of lesser sanctity. The firstborn animal and the animal tithe that one slaughtered for the sake of a peace offering are fit, as the sanctity of peace offerings is greater. Peace offerings that one slaughtered for the sake of a firstborn animal or for the sake of an animal tithe are unfit.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦ°ΧΦΈΧ ΧΦ΄Χ ΧΦ°ΧΦ΄ΧΧͺΦ°Χ ΦΈΧ Χ΄ΧΦΆΧΦΈΦΌΧ Χ©ΦΆΧΧΦΉΦΌΧ Χ’ΦΈΧΧΦΌΧ΄? ΧΦ΄ΧΧͺΦ°Χ Φ΅Χ Χ΄ΧΦ°ΧΦΉΧ Χ’ΦΈΧΧΦΌ ΧΦ·ΧΦ°ΦΌΧ’ΦΈΧΦ΄ΧΧ ΧΦ°Χ©Φ΅ΧΧ ΧΧΦΉΧΦΈΧΧ΄!
GEMARA: The mishna teaches: All slaughtered offerings that were slaughtered not for their sake are fit, but they did not satisfy the obligation of the owner. The Gemara asks: Why do I need the mishna to teach this halakha using the language: But they did not [ella shelo] satisfy the obligation of the owner? Let it teach simply: And they did not [velo] satisfy the obligation of the owner. What does the word: But [ella], add?
ΧΦΈΧ Χ§ΦΈΧ ΧΦ·Χ©Φ°ΧΧΦ·Χ’ ΧΦ·Χ: ΧΦ·ΧΦ°ΦΌΧ’ΦΈΧΦ΄ΧΧ ΧΧΦΌΧ ΧΦ°ΦΌΧΦΈΧ Χ’ΦΈΧΧΦΌ ΧΦ°Χ©Φ΅ΧΧ ΧΧΦΉΧΦΈΧ β ΧΦ²ΧΦΈΧ ΧΦ΄ΦΌΧ§Φ°ΧΧΦΌΧ©Φ°ΧΧͺΦ·ΦΌΧΦ°ΧΧΧΦΌ Χ§ΦΈΧΦ°ΧΧΦ΄Χ, ΧΦ°ΧΦΈΧ‘ΧΦΌΧ¨ ΧΦ°Χ©Φ·ΧΧ ΦΌΧΦΉΧΦ΅Χ ΧΦ°ΦΌΧΧΦΌ.
The Gemara responds: By adding this word, the mishna teaches us that the only deficiency with regard to these offerings is that they did not satisfy the obligation of the owner, but they retain their sanctity, and it is still prohibited to deviate from the protocol of their sacrificial process, i.e., the remaining rites must be performed with proper intent.
ΧΦ°ΧΦ΄ΧΦ°Χ¨ΦΈΧΦΈΧ, ΧΦ°ΦΌΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: Χ’ΧΦΉΧΦΈΧ Χ©ΦΆΧΧ©Φ°ΦΌΧΧΦΈΧΦΈΧΦΌ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧΦΌ β ΧΦΈΧ‘ΧΦΌΧ¨ ΧΦ΄ΧΦ°Χ¨ΧΦΉΧ§ ΧΦΈΦΌΧΦΈΧΦΌ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧΦΌ.
And this halakha is in accordance with the statement of Rava, as Rava says: With regard to a burnt offering that one slaughtered not for its sake, it is still prohibited to sprinkle its blood on the altar not for its sake.
ΧΦ΄ΧΧΦΈΦΌΧ’Φ΅ΧΧͺ ΧΦ΅ΧΧΦΈΧ Χ‘Φ°ΧΦΈΧ¨ΦΈΧ, ΧΦ΄ΧΧΦΈΦΌΧ’Φ΅ΧΧͺ ΧΦ΅ΧΧΦΈΧ Χ§Φ°Χ¨ΦΈΧ. ΧΦ΄ΧΧΦΈΦΌΧ’Φ΅ΧΧͺ ΧΦ΅ΧΧΦΈΧ Χ‘Φ°ΧΦΈΧ¨ΦΈΧ: ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ·ΦΌΧΦΌ β ΧΦΈΦΌΧ ΧΦΈΧ Φ΅Χ ΧΦ΄ΧΧ©Φ·ΧΧ Φ΅ΦΌΧ ΧΦ·ΦΌΧΦΌ ΧΦ°ΧΦ΅ΧΧΦ΄ΧΧ?!
The Gemara adds: If you wish, propose a logical argument to support this statement, and if you wish, cite a verse as proof. The Gemara elaborates: If you wish, propose a logical argument: Just because one deviated from protocol in its sacrifice once, i.e., in its slaughter, could it be that he should continue to deviate from protocol in all the rest of the sacrificial rites? One deviation does not justify additional deviations.
ΧΦ΄ΧΧΦΈΦΌΧ’Φ΅ΧΧͺ ΧΦ΅ΧΧΦΈΧ Χ§Φ°Χ¨ΦΈΧ: Χ΄ΧΧΦΉΧ¦ΦΈΧ Χ©Φ°ΧΧ€ΦΈΧͺΦΆΧΧΦΈ ΧͺΦ΄ΦΌΧ©Φ°ΧΧΦΉΧ¨ ΧΦ°Χ’ΦΈΧ©Φ΄ΧΧΧͺΦΈ, ΧΦ·ΦΌΧΦ²Χ©ΦΆΧΧ¨ Χ ΦΈΧΦ·Χ¨Φ°ΧͺΦΈΦΌ ΧΦ·ΧΧ³ ΧΦ±ΧΦΉΧΦΆΧΧΦΈ Χ Φ°ΧΦΈΧΦΈΧ ΧΦ°ΧΧΦΉΧ³Χ΄ β ΧΦ·ΧΧ Χ Φ°ΧΦΈΧΦΈΧ?!
And if you wish, cite a verse: βThat which has gone out of your lips you shall observe and do; according to what you have vowed [nadarta] freely [nedava] to the Lord your God, even that which you have promised with your mouthβ (Deuteronomy 23:24). The Gemara interprets the words nadarta and nedava exegetically: Can this verse be referring to a gift offering [nedava]?
Χ ΦΆΧΦΆΧ¨ ΧΧΦΌΧ! ΧΦΆΧΦΈΦΌΧ ΧΦ΄Χ ΧΦ°ΦΌΧΦΈΧ Χ©ΦΆΧΧ ΦΈΦΌΧΦ·Χ¨Φ°ΧͺΦΈΦΌ Χ’ΦΈΧ©Φ΄ΧΧΧͺΦΈ β ΧΦ°ΧΦ΅Χ Χ ΦΆΧΦΆΧ¨, ΧΦ°ΧΦ΄Χ ΧΦΉΧ β Χ Φ°ΧΦΈΧΦΈΧ ΧΦ°ΧΦ΅Χ;
It is already referred to as a vow offering [neder]. Rather, the verse indicates that if you did what you vowed to do, i.e., you sacrificed your vow offering properly, it shall be a satisfactory vow offering; and if you did not sacrifice it properly, it shall be rendered a voluntary gift offering unrelated to the vow, and shall not satisfy the obligation of your vow.
ΧΦΌΧ Φ°ΧΦΈΧΦΈΧ ΧΦ΄Χ Χ©Φ°ΧΧ¨Φ΅Χ ΧΦ°Χ©Φ·ΧΧ ΦΌΧΦΉΧΦ΅Χ ΧΦ·ΦΌΧΦΌ?
The Gemara concludes: And is it permitted to deviate from protocol in the sacrifice of a gift offering ab initio? Clearly it is not. Evidently, even if one of the sacrificial rites was performed for the sake of sacrificing a different offering, it is still prohibited to perform any of the other sacrificial rites in the incorrect manner.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ ΧΦΈΧ¨Φ·Χ Χ€ΦΈΦΌΧ€ΦΈΦΌΧ: ΧΦΈΧ ΧΦ²ΧΦ΅ΧΧͺ ΧΦ·ΦΌΧΦ·ΦΌΧ ΧΦ°ΦΌΧΧΦΌΧ¨Φ°ΧͺΦΈΦΌΧ ΧΦ΄ΦΌΧͺΦ°ΧΧΦΌΧΦΈΧ ΧΦ΅ΦΌΧ ΧΦ·Χ¨Φ°ΧΦΈΧΦ° β ΧΦ°ΦΌΧ¨ΦΈΧΦ΅Χ Χ¨ΦΈΧΦΈΧ ΧΦ΄ΧΧΦ΅ΦΌΧ ΧΦ°Χ’Φ·ΧΦ°ΦΌΧΦΈΧΧͺΦΈΧ ΧΦ·ΧΦ²ΧΦΈΧΦ΅Χ, ΧΦ°Χ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ°ΧΧΦΌ.
Β§ Ravina said to Rav Pappa: Since you were not with us last night within the Shabbat limit of Bei αΈ€armakh, you did not hear that Rava raises a contradiction between two superior mishnaic statements and teaches their resolution.
ΧΦ·ΧΧ ΧΦ΄ΧΧΦ΅ΦΌΧ ΧΦ°Χ’Φ·ΧΦ°ΦΌΧΦΈΧΧͺΦΈΧ? ΧͺΦ°ΦΌΧ Φ·Χ: ΧΧΦΌΧ ΧΦ·ΧΦ°ΦΌΧΦΈΧΦ΄ΧΧ Χ©ΦΆΧΧ Φ΄ΦΌΧΦ°ΧΦ°ΦΌΧΧΦΌ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ ΧΦΌΧΦΌΧ³. ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΦΌΧ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ; ΧΦΈΧ Χ‘Φ°ΧͺΦΈΧΦΈΧ β Χ’ΦΈΧΧΦΌ Χ ΦΈΧΦ΅Χ ΧΦ·ΧΦ°ΦΌΧ’ΦΈΧΦ΄ΧΧ ΧΦ°Χ©Φ΅ΧΧ ΧΧΦΉΧΦΈΧ; ΧΦ·ΧΦ°ΧΦΈΧ Χ‘Φ°ΧͺΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦ°ΦΌΧΦ΄Χ©Φ°ΧΧΦΈΧ ΧΦΈΦΌΧΦ΅Χ.
What are these superior statements? We learned in the mishna: All slaughtered offerings that were slaughtered not for their sake are fit, but they did not satisfy the obligation of the owner. Rava infers: The reason they do not satisfy the obligation of the owner is specifically that they were slaughtered not for their sake. But if offerings were slaughtered without specification of intent, they, as well, satisfied the obligation of the owner. Apparently, if one performs any action without specification of intent, it is also considered as if he performed it expressly for its sake.
ΧΦΌΧ¨Φ°ΧΦ΄ΧΧ Φ°ΧΦ΄Χ: ΧΧΦΌΧ ΧΦ·ΧΦ΅ΦΌΧ Χ©ΦΆΧΧ Φ΄ΦΌΧΦ°ΧͺΦ·ΦΌΧ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ°Χ©Φ΅ΧΧ ΧΦ΄Χ©ΦΈΦΌΧΧ β Χ€ΦΈΦΌΧ‘ΧΦΌΧ. ΧΦΌΧ‘Φ°ΧͺΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ Χ€ΦΈΦΌΧ‘ΧΦΌΧ!
And Rava raises a contradiction from another mishna (Gittin 24a): Any bill of divorce that was written not for the sake of the woman in question is not valid. And it is derived from the continuation of that mishna that if a bill of divorce was written without specification as to which woman it is referring, it is also not valid.
ΧΦ°Χ©Φ·ΧΧ Φ΄ΦΌΧ: ΧΦ°ΧΦΈΧΦ΄ΧΧ β ΧΦ΄ΦΌΧ‘Φ°ΧͺΦΈΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ Χ’ΧΦΉΧΦ°ΧΦ΄ΧΧ, ΧΦ΄Χ©ΦΈΦΌΧΧ β ΧΦ΄ΦΌΧ‘Φ°ΧͺΦΈΧΦΈΧ ΧΦΈΧΧ ΧΦ°ΧΦ΅ΧΧ¨ΧΦΌΧ©Φ΄ΧΧΧ Χ’ΧΦΉΧΦΆΧΦΆΧͺ.
And Rava resolves the contradiction: Ordinary slaughtered offerings stand designated for their own sake. From the time that the offering is consecrated, its presumed end is that it will be slaughtered for the type of offering for which is was consecrated. Therefore, even if the one slaughtering it has no particular intention, it is in effect considered slaughtered for its own sake. By contrast, an ordinary wife does not stand designated for divorce. Therefore, a bill of divorce is never presumed to be referring to a given woman unless it is specified explicitly.
ΧΦΌΧΦ°ΧΦΈΧΦ΄ΧΧ ΧΦ΄ΦΌΧ‘Φ°ΧͺΦΈΧΦΈΧ ΧΦ°ΦΌΧ©Φ΅ΧΧΧ¨Φ΄ΧΧ ΧΦ°Χ ΦΈΧΦ·Χ? ΧΦ΄ΧΧΦ΅ΦΌΧΧΦΈΧ ΧΦ΅ΧΦΈΧ ΧΦ΄ΦΌΧͺΦ°Χ Φ·Χ: ΧΧΦΌΧ ΧΦ·ΧΦ°ΦΌΧΦΈΧΦ΄ΧΧ Χ©ΦΆΧΧ Φ΄ΦΌΧΦ°ΧΦ°ΦΌΧΧΦΌ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ ΧΦΌΧΦΌΧ³ β ΧΦ°ΧΦΈΧ Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ΄Χ©ΦΆΧΧΦΉΦΌΧ Χ Φ΄ΧΦ°ΧΦ°ΦΌΧΧΦΌ ΧΦ΄Χ©Φ°ΧΧΦΈΧΧ΄; ΧΦ·ΦΌΧΦ΅ΦΌΧ ΧΦ΅ΦΌΧ Χ ΦΈΧΦ΅Χ, ΧΦΈΧ§ΦΈΧͺΦΈΧ Φ΅Χ: ΧΧΦΌΧ ΧΦ·ΧΦ΅ΦΌΧ Χ©ΦΆΧΧ Φ΄ΦΌΧΦ°ΧͺΦ·ΦΌΧ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ°Χ©Φ΅ΧΧ ΧΦ΄Χ©ΦΈΦΌΧΧ Χ€ΦΈΦΌΧ‘ΧΦΌΧ β ΧΦ°ΧΦΈΧ Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ΄Χ©ΦΆΧΧΦΉΦΌΧ Χ Φ΄ΧΦ°ΧͺΦ·ΦΌΧ ΧΦ°Χ©Φ΅ΧΧ ΧΦ΄Χ©ΦΈΦΌΧΧ Χ€ΦΈΦΌΧ‘ΧΦΌΧΧ΄!
Β§ The Gemara asks: And from where do we derive that slaughtered offerings are fit and even satisfy the obligation of the owner if slaughtered without specification? If we say it is from that which we learned in the mishna: All slaughtered offerings that were slaughtered not for their sake are fit, but these offerings did not satisfy the obligation of the owner, and it does not teach this using the language: All slaughtered offerings that were not slaughtered for their sake are fit, but these offerings did not satisfy the obligation of the owner, this cannot be. One cannot infer from this language that slaughter without specification is valid, since the Mishna also teaches with regard to a bill of divorce: Any bill of divorce that was written not for the sake of the woman is not valid, and it does not teach: That was not written for the sake of the woman is not valid, and it is a given that a bill of divorce written without specification is not valid.
ΧΦΆΧΦΈΦΌΧ ΧΦ΅ΧΦΈΧ ΧΦ΄ΦΌΧͺΦ°Χ Φ·Χ: ΧΦ΅ΦΌΧΧ¦Φ·Χ ΧΦ΄Χ©Φ°ΧΧΦΈΧ ΧΦ°Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ? ΧΦ°Χ©Φ΅ΧΧ Χ€ΦΆΦΌΧ‘Φ·Χ ΧΦΌΧΦ°Χ©Φ΅ΧΧ Χ©Φ°ΧΧΦΈΧΦ΄ΧΧ. ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΦΌΧΦΈΧΦ·Χ¨ ΧΦ°Χ©Φ΅ΧΧ Χ€ΦΆΦΌΧ‘Φ·Χ ΧΦΌΧΦ°Χ©Φ΅ΧΧ Χ©Φ°ΧΧΦΈΧΦ΄ΧΧ, ΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ Χ€ΦΆΦΌΧ‘Φ·Χ ΧΦΌΧ‘Φ°ΧͺΦΈΧΦΈΧ β ΧΦΈΦΌΧ©Φ΅ΧΧ¨; ΧΦ·ΧΦ°ΧΦΈΧ Χ‘Φ°ΧͺΦΈΧΦΈΧ ΧΦ°ΦΌΧΦ΄Χ©Φ°ΧΧΦΈΧ ΧΦ°ΦΌΧΦ΅Χ.
Rather, perhaps it is derived from that which we learned in a mishna (13a): How are offerings slaughtered for their sake and then not for their sake? For example, one might slaughter the Paschal offering for the sake of a Paschal offering and then for the sake of a peace offering. The Gemara infers: The reason such an offering is unfit is that he says that he is slaughtering it for the sake of a Paschal offering and then he says that he is slaughtering it for the sake of a peace offering. But if he says that he is slaughtering it for the sake of a Paschal offering, and then slaughters it without specification, it is fit. Apparently, slaughtering an offering without specification is considered as if one slaughtered it for its sake.
ΧΦ΄ΦΌΧΧΦ°ΧΦΈΧ Χ©ΦΈΧΧΧ Φ΅Χ ΧΦΈΧͺΦΈΧ, ΧΦ°ΦΌΧΦΈΧΦ·Χ¨: ΧΧΦΌΧ ΧΦΈΧ’ΧΦΉΧ©ΦΆΧΧ β Χ’Φ·Χ ΧΦ·ΦΌΧ’Φ·Χͺ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ ΦΈΧ ΧΧΦΌΧ Χ’ΧΦΉΧ©ΦΆΧΧ!
The Gemara responds: Perhaps there it is different, as the mishna is saying that anyone who performs an action performs it with his original intent in mind. Therefore, since he specified initially that he was slaughtering the offering for the sake of a Paschal offering, there are no grounds to assume that he then changed his mind. Here, by contrast, he pronounced no initial statement of proper intent.
ΧΦΆΧΦΈΦΌΧ ΧΦ΄Χ‘Φ΅ΦΌΧΧ€ΦΈΧ: Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ ΧΦ°ΧΦ΄Χ©Φ°ΧΧΦΈΧ β ΧΦ°Χ©Φ΅ΧΧ Χ©Φ°ΧΧΦΈΧΦ΄ΧΧ ΧΦΌΧΦ°Χ©Φ΅ΧΧ Χ€ΦΆΦΌΧ‘Φ·Χ. ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΦΌΧΦΈΧΦ·Χ¨ ΧΦ°Χ©Φ΅ΧΧ Χ©Φ°ΧΧΦΈΧΦ΄ΧΧ ΧΦΌΧΦ°Χ©Φ΅ΧΧ Χ€ΦΆΦΌΧ‘Φ·Χ, ΧΦΈΧ Χ‘Φ°ΧͺΦΈΧΦΈΧ ΧΦΌΧΦ°Χ©Φ΅ΧΧ Χ€ΦΆΦΌΧ‘Φ·Χ β ΧΦΈΦΌΧ©Φ΅ΧΧ¨.
Rather, perhaps this halakha is derived from the latter clause of that mishna: How are offerings slaughtered not for their sake and then for their sake? For example, one might slaughter the Paschal offering for the sake of a peace offering and then for the sake of a Paschal offering. The Gemara infers: The reason it is unfit is that he says he is slaughtering it for the sake of a peace offering and then he says he is slaughtering it for the sake of a Paschal offering. But if he started slaughtering it without specification and then slaughtered it for the sake of a Paschal offering, it is fit. Apparently, if one slaughters an offering without specification it still satisfies the obligation of the owner.
ΧΦ΄ΦΌΧΧΦ°ΧΦΈΧ Χ©ΦΈΧΧΧ Φ΅Χ ΧΦΈΧͺΦΈΧ, ΧΦ°ΦΌΧΦΈΧΦ·Χ¨: ΧΧΦΉΧΦ΄ΧΧΦ· Χ‘ΧΦΉΧ€ΧΦΉ Χ’Φ·Χ ΧͺΦ°ΦΌΧΦ΄ΧΧΦΈΦΌΧͺΧΦΉ!
The Gemara responds: Perhaps there it is different, as the mishna is saying that his ultimate intent proves the nature of his original intent. Since his ultimate intent was to sacrifice a Paschal offering, that was presumably his original intent as well. Here, by contrast, there is no ultimate expression of proper intent.
ΧΦ΄Χ Χ ΦΈΧΦ΅Χ, ΧΦ·ΧΦ°ΦΌΧΧΦ΅Χ ΧΦ΄ΦΌΧͺΦ°Χ ΦΈΧ Χ΄ΧΦ΄Χ©Φ°ΧΧΦΈΧ ΧΦ°Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧΧ΄, ΧͺΦ°ΦΌΧ ΦΈΧ Χ ΦΈΧΦ΅Χ Χ΄Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ ΧΦ°ΧΦ΄Χ©Φ°ΧΧΦΈΧΧ΄!
Alternatively, it can be explained that even if oneβs ultimate intent is not considered proof of his original intent, the mishna still uses the same term in both clauses to preserve symmetry. Since in the former clause the tanna taught using the language: For their sake and then not for their sake, teaching that original intent is considered proof of ultimate intent, the tanna also taught the second clause using the language: Not for their sake and then for their sake. In any event, there is no proof from that mishna that an offering slaughtered without specification satisfies its ownerβs obligation.
ΧΦΆΧΦΈΦΌΧ ΧΦ΅ΧΦΈΧ: ΧΦ°Χ©Φ΅ΧΧ Χ©Φ΄ΧΧ©ΦΈΦΌΧΧ ΧΦ°ΦΌΧΦΈΧ¨Φ΄ΧΧ ΧΦ·ΧΦΆΦΌΧΦ·Χ Χ Φ΄ΧΦ°ΧΦΈΦΌΧ β ΧΦ°Χ©Φ΅ΧΧ ΧΦΆΧΦ·Χ, ΧΦ°Χ©Φ΅ΧΧ ΧΧΦΉΧΦ΅ΧΦ·, ΧΦ°Χ©Φ΅ΧΧ Χ©Φ΅ΧΧ, ΧΦ°Χ©Φ΅ΧΧ ΧΦ΄Χ©Φ΄ΦΌΧΧΧ, ΧΦ°Χ©Φ΅ΧΧ Χ¨Φ΅ΧΧΦ·, ΧΦ°Χ©Φ΅ΧΧ Χ Φ΄ΧΧΧΦΉΧΦ·. ΧΦ°ΧΦ·ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°ΧΦΈΧ©ΦΈΧΧ β ΧΦ°Χ©Φ΅ΧΧ ΧΦ΅ΧΦ°Χ.
Rather, perhaps this halakha is derived from that mishna (46b), which states: The offering is slaughtered for the sake of six matters: For the sake of the particular offering; for the sake of the one sacrificing the offering, i.e., the owner; for the sake of God; for the sake of consumption by the fires of the altar; for the sake of sacrificing it in a manner that gives an aroma; and for the sake of pleasing God. And the sin offering and a guilt offering are slaughtered for the sake of atonement for the sin.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧ‘Φ΅Χ: ΧΦ·Χ£ ΧΦ΄Χ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦΈΧΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΦΌΧΦΉ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦ·Χͺ ΧΦ΄ΧΧΦΌΧ ΧΦ΅ΧΦΌΧΦΌ β ΧΦΈΦΌΧ©Φ΅ΧΧ¨, Χ©ΦΆΧΧͺΦ°ΦΌΧ Φ·ΧΧ ΧΦ΅ΦΌΧΧͺ ΧΦ΄ΦΌΧΧ ΧΧΦΌΧ. ΧΦ·ΧͺΦ°Χ ΧΦΉ ΧΦ΅ΦΌΧΧͺ ΧΦ΄ΦΌΧΧ ΧΦ°ΦΌΧΦΈΧ ΧΦ΅ΧΧΦΈΧ Χ΄ΧΦ΄Χ©Φ°ΧΧΧΦΉΧ΄, ΧΦ΄ΦΌΧΧΦ°ΧΦΈΧ ΧΦΈΧͺΦ΅Χ ΧΦ°ΧΦ΅ΧΧΦ·Χ¨ Χ΄Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄Χ©Φ°ΧΧΧΦΉΧ΄.
The mishna on 46b continues: Rabbi Yosei said: Even in the case of one who did not have in mind to slaughter the offering for the sake of any one of these, the offering is fit, since this is a stipulation of the court. The Gemara explains Rabbi Yoseiβs opinion: The court stipulated that one should not say that he is slaughtering the offering for its sake, lest he come to say that he is slaughtering it not for its sake. Therefore one should not specify his intent at all.
ΧΦ°ΧΦ΄Χ Χ‘ΦΈΧΦ°Χ§ΦΈΧ ΧΦ·Χ’Φ°ΧͺΦΈΦΌΧΦ° Χ‘Φ°ΧͺΦΈΧΦΈΧ Χ€ΦΈΦΌΧ‘ΧΦΌΧ, Χ§ΦΈΧΦ°ΧΧΦ΄Χ ΧΦ΅ΦΌΧΧͺ ΧΦ΄ΦΌΧΧ ΧΦΌΧΦ·ΧͺΦ°Χ Φ΄Χ ΧΦ΄ΧΧΦ°ΦΌΧͺΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΧ€Φ°ΦΌΧ‘Φ΄ΧΧ ΧΦ΅ΦΌΧΧΦΌ?!
The Gemara infers: And if it enters your mind that if one slaughters an offering without specification it is unfit, would the court arise and stipulate a matter that disqualifies the offering? Clearly, an offering slaughtered without specification is fit and satisfies the obligation of the owner.
ΧΦ°ΧΦ·ΧΦ΅ΦΌΧ ΧΦ΅ΦΌΧ ΧΦ΄ΦΌΧ‘Φ°ΧͺΦΈΧΦΈΧ Χ€ΦΈΦΌΧ‘ΧΦΌΧ β ΧΦ°Χ ΦΈΧΦ·Χ?
Β§ The Gemara asks: And with regard to a bill of divorce, from where do we derive that if it is written without specification as to which woman it is referring, it is not valid?
ΧΦ΄ΧΧΦ΅ΦΌΧΧΦΈΧ ΧΦ΅ΧΦΈΧ ΧΦ΄ΦΌΧͺΦ°Χ Φ·Χ: ΧΦΈΧΦΈΧ Χ’ΧΦΉΧΦ΅Χ¨ ΧΦ·ΦΌΧ©ΦΌΧΧΦΌΧ§, ΧΦ°Χ©ΦΈΧΧΦ·Χ’ Χ‘ΧΦΉΧ€Φ°Χ¨Φ΄ΧΧ ΧΦ·Χ§Φ°Χ¨Φ΄ΧΧ: Χ΄ΧΦ΄ΧΧ©Χ Χ€Φ°ΦΌΧΧΦΉΧ Φ΄Χ ΧΦ΅ΦΌΧΧ¨Φ·Χ©Χ Χ€Φ°ΦΌΧΧΦΉΧ Φ΄ΧΧͺ ΧΦ΄ΧΦΈΦΌΧ§ΧΦΉΧ Χ€Φ°ΦΌΧΧΦΉΧ Φ΄ΧΧ΄, ΧΦ°ΧΦΈΧΦ·Χ¨: Χ΄ΧΦΆΧ Χ©Φ°ΧΧΦ΄Χ ΧΦ°ΧΦΆΧ Χ©Φ΅ΧΧ ΧΦ΄Χ©Φ°ΧΧͺΦ΄ΦΌΧΧ΄ β Χ€ΦΈΦΌΧ‘ΧΦΌΧ ΧΦ°ΧΦΈΧ¨Φ΅Χ©Χ ΧΦΌΧΦΉ.
If we say it is inferred from that which we learned in a mishna (Gittin 24a): In the case of a man who was passing through the marketplace, and he heard scribes who write bills of divorce dictating to their students: The man so-and-so divorces so-and-so from the place of such and such, and the man said: This is my name and that is the name of my wife, and he desires to use this bill for his divorce, this bill is unfit to divorce his wife with it, that is not a proof.
ΧΦ΄ΦΌΧΧΦ°ΧΦΈΧ ΧΦ΄ΦΌΧΦ°Χ¨Φ·Χ Χ€ΦΈΦΌΧ€ΦΈΦΌΧ β ΧΦ°ΦΌΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ€ΦΈΦΌΧ€ΦΈΦΌΧ: ΧΦΈΧΦΈΧ ΧΦ°ΦΌΧ‘ΧΦΉΧ€Φ°Χ¨Φ΄ΧΧ ΧΦΈΧ’Φ²Χ©ΧΧΦΌΧΦ΄ΧΧ ΧΦ°ΧΦ΄ΧͺΦ°ΧΦ·ΧΦ΅ΦΌΧ Χ’ΦΈΧ‘Φ°Χ§Φ΄ΧΧ Φ·Χ; ΧΦ°ΧΦΈΧ ΧΦ΄ΧΧΦ°ΦΌΧͺΧΦΌΧ ΧΦ°Χ©ΧΧΦΌΧ ΧΦ°ΦΌΧ¨Φ΄ΧΧͺΧΦΌΧͺ ΧΦ°ΦΌΧΦΈΧ!
It can be explained: Perhaps the mishna is in accordance with the explanation of Rav Pappa. As Rav Pappa says: Here we are dealing with scribes who are wont to practice writing bills of divorce; and this bill of divorce is a draft and was not written for the sake of severance, i.e., divorce, at all. But if a bill of divorce is written to be used for divorce, perhaps it is fit even if written without specifying the woman in question.
ΧΦΆΧΦΈΦΌΧ ΧΦ΅ΧΦΈΧ:
Rather, derive this halakha from the subsequent clause in that mishna:
