Zevachim 21
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 week’s learning is sponsored by Audrey Mondrow in loving memory of Bessie “nanny“ Mauskopf, Bashya Leah bat Tzivia Chaya and Meir Yehudah. “A kind and gentle mother, grandmother and great-grandmother. She embraced Torah learning and the love of Torah. May her מeshama have an Aliya.”
Want to dedicate learning? Get started here:
Summary
If one becomes impure, must one repeat the washing of hands and feet? A source is brought from Mishna Para 3:7 regarding the para aduma (red heifer) to suggest that re-washing is not required. However, this proof is rejected, as the laws concerning the para aduma are considered more lenient.
Can a kohen immerse his hands and feet directly in the water of the basin, or must the water be poured over them? Rav Nachman bar Yitzchak cites a source to support the permissibility of immersion, but the inference is ultimately rejected.
Regarding the timing for sinking the water into its pit to prevent disqualification for the following day, three opinions are presented:
- Rabbi Chiya bar Yosef distinguishes between rites performed during the day and those at night. For daytime rites, the water must be sunk at sunset; for nighttime rites, at dawn.
- Rav Chisda maintains that for all rites, the water must be sunk at dawn.
- Rabbi Yochanan holds that once the water is sunk at the beginning of the night, it may not be raised again until morning.
Rabbi Yochanan’s position is examined in light of other statements he made that appear contradictory. The analysis also ensures his view is clearly differentiated from those of Rav Chisda and Rabbi Chiya bar Yosef, with whom he disagrees.
A challenge is raised against Rav Chisda’s opinion, but it is resolved.
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 week’s learning is sponsored by Audrey Mondrow in loving memory of Bessie “nanny“ Mauskopf, Bashya Leah bat Tzivia Chaya and Meir Yehudah. “A kind and gentle mother, grandmother and great-grandmother. She embraced Torah learning and the love of Torah. May her מeshama have an Aliya.”
Today’s daf is sponsored by Joanna Rom in loving memory of her mother, Rose Rom, Sura Razel, on her seventeenth yahrzeit. “She is still with me every day, my inner teacher.”
Zevachim 21
וְהָא פָּרָה – דְּטַמּוֹיֵי מְטַמֵּינַן לֵיהּ, דִּתְנַן: מְטַמְּאִין הָיוּ הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה וּמַטְבִּילִין אוֹתוֹ, לְהוֹצִיא מִלִּבָּן שֶׁל צַדּוּקִין שֶׁהָיוּ אוֹמְרִים: בִּמְעוֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית; שְׁמַע מִינַּהּ: לָא פָּסְלָה בָּהּ (מַחְשֶׁבֶת) טוּמְאָה!
And in preparation for the rite of the red heifer, we intentionally impart impurity to the priest after he has already sanctified his hands and feet, as we learned in a mishna (Para 3:7): They would render the priest who burns the heifer ritually impure and immerse him immediately, to remove a misconception from the hearts of the Sadducees by means of a public display of disregard for their ruling. As the Sadducees would say: Only by those for whom the sun set was the heifer ritual performed. The Sadducees believed that it is prohibited for an impure priest who immersed that day to burn the red heifer until sunset, when the purification process is completed. The Gemara concludes: Since this impurity does not disqualify the sanctification of his hands and feet, learn from it that impurity does not disqualify sanctification of the hands and feet in general.
שָׁאנֵי פָּרָה, הוֹאִיל דִּטְבוּל יוֹם לָא פָּסֵיל בָּהּ. אִי הָכִי, לְמָה לִי דִּמְקַדֵּשׁ? כְּעֵין עֲבוֹדָה [בָּעֵינַן].
The Gemara responds: The service of the heifer is different, as one who immersed that day is not unfit for performing it, unlike any other rite. Likewise, impurity does not disqualify the sanctification of hands and feet preceding the service of the heifer. The Gemara asks: If so, why do I require that the priest sanctify his hands and feet at all for the service of the red heifer? The Gemara responds: We require that the service of the red heifer be similar to the service of offerings performed inside the Temple.
אִיבַּעְיָא לְהוּ: מַהוּ לְקַדֵּשׁ יָדָיו [וְרַגְלָיו] בַּכִּיּוֹר? ״מִמֶּנּוּ״ אָמַר רַחֲמָנָא – וְלֹא בְּתוֹכוֹ; אוֹ דִלְמָא אֲפִילּוּ בְּתוֹכוֹ?
§ A dilemma was raised before the Sages: What is the halakha with regard to a priest who wishes to sanctify his hands and feet by dipping them in the Basin rather than letting the water run from it onto them? Must one say that the priest may not do so, since the Merciful One states: “And Aaron and his sons shall wash their hands and their feet from it” (Exodus 30:19), and not inside it? Or perhaps the priest may even use water still inside it.
אָמַר רַב נַחְמָן בַּר יִצְחָק, תָּא שְׁמַע: אוֹ שֶׁטָּבַל בְּמֵי מְעָרָה וְעָבַד – עֲבוֹדָתוֹ פְּסוּלָה. הָא מֵי כִיּוֹר דּוּמְיָא דְּמֵי מְעָרָה, וְעָבַד – עֲבוֹדָתוֹ כְּשֵׁרָה!
Rav Naḥman bar Yitzḥak said: Come and hear a proof from a baraita: Or if a priest immersed in cave water and performed the service, his service is disqualified, since this is not adequate sanctification of the hands and feet. From the baraita one infers: But if he used water from the Basin in a manner similar to cave water, i.e., by immersing his hands, and performed the service, his service is valid.
לָא, מֵי מְעָרָה אִיצְטְרִיכָא לֵיהּ; שֶׁלֹּא תֹּאמַר: כׇּל גּוּפוֹ טוֹבֵל בָּהֶן – יָדָיו וְרַגְלָיו לֹא כׇּל שֶׁכֵּן?!
The Gemara responds: No, it is possible that immersing one’s hands in the Basin is insufficient as well. Nevertheless, it was necessary for the baraita to mention cave water so that you shall not say: If one may immerse his entire body in cave water to purify himself, all the more so is it not clear that he may sanctify his hands and feet by immersing them in cave water? The baraita therefore teaches that despite being fit for immersion of the entire body, cave water is unfit for sanctification of the hands and feet.
אָמַר רַבִּי חִיָּיא בַּר יוֹסֵף: מֵי כִיּוֹר נִפְסָלִין לְמַתִּירִין כְּמַתִּירִין, לְאֵבָרִים כְּאֵבָרִים.
§ Rabbi Ḥiyya bar Yosef says: The water in the Basin is disqualified by being left out, at different times of day for different rites. For rites that are permitting factors for an offering, i.e., that must be performed before the meat of the offering may be eaten, the water is disqualified at sunset, like the permitting factors themselves, which may be performed only during the day. For example, if a priest wishes to sprinkle an offering’s blood on the altar, he may not sanctify his hands and feet from the Basin unless it was sunk into its pit at sunset on the previous day, preventing the water from being disqualified. Similarly, for the burning of the offering’s limbs on the altar, which may be performed all night, the water in the Basin is disqualified at dawn, like the limbs themselves.
רַב חִסְדָּא אָמַר: אַף לְמַתִּירִין אֵין נִפְסָלִין אֶלָּא בְּעַמּוּד הַשַּׁחַר, כַּאֵבָרִין. וְרַבִּי יוֹחָנָן אָמַר: כִּיּוֹר כֵּיוָן שֶׁשִּׁקְּעוֹ – שׁוּב אֵין מַעֲלֵהוּ.
Rav Ḥisda says: Even for the performance of permitting factors, the water is disqualified only at dawn, as it is for the burning of the limbs. And Rabbi Yoḥanan says: Once one has sunk the Basin into its pit at the end of the day’s service, reconnecting the water in the Basin to flowing water to prevent it from being disqualified, he may not raise it up again the entire night.
לְמֵימְרָא דְּלַעֲבוֹדַת לַיְלָה נָמֵי לָא חֲזֵי?! וְהָאָמַר רַבִּי אַסִּי, אָמַר רַבִּי יוֹחָנָן מִשְּׁמֵיהּ דְּאִילְפָא: כִּיּוֹר שֶׁלֹּא שִׁקְּעוֹ מִבָּעֶרֶב – מְקַדֵּשׁ מִמֶּנּוּ לַעֲבוֹדַת לַיְלָה, וּלְמָחָר אֵינוֹ מְקַדֵּשׁ!
The Gemara asks: Is this to say that if the Basin was not sunk before sunset the water inside is unfit for the night’s service as well? But doesn’t Rabbi Asi say that Rabbi Yoḥanan says in the name of Ilfa: With regard to a Basin that the priests did not sink into its pit at night, a priest sanctifies his hands and feet from it for the service of that night, and the next day he does not sanctify from it? Apparently, for purposes of the night’s service, the water in the Basin is not disqualified at sunset.
מַאי ״אֵינוֹ מַעֲלֵהוּ״ נָמֵי דְּקָאָמַר – לַעֲבוֹדַת יוֹם; אֲבָל לַעֲבוֹדַת לַיְלָה חֲזֵי.
The Gemara responds: What does it mean when it says: He may not raise it up again? It means that he may not raise it to sanctify his hands and feet in preparation for the day’s service; but the water is fit for sanctification for the night’s service.
[אִי הָכִי] הַיְינוּ דְּרַבִּי חִיָּיא בַּר יוֹסֵף!
The Gemara asks: If so, this is the same as the opinion of Rabbi Ḥiyya bar Yosef, i.e., that for purposes of the day’s service the water in the Basin is disqualified at sunset, and for purposes of the night’s service it is disqualified at dawn.
אִיכָּא בֵּינַיְיהוּ גְּזֵירַת שִׁיקּוּעַ.
The Gemara responds: The difference between them is that according to Rabbi Ḥiyya bar Yosef, if the water is raised at any point throughout the night, it is disqualified for sanctification prior to the day’s services. According to Rabbi Yoḥanan, the water is not disqualified unless the Basin is raised at the break of dawn, but the Sages issued a rabbinic decree of sinking the Basin into its pit all night ab initio, so that it would not be raised at dawn accidentally.
וְהָאָמַר רַבִּי יוֹחָנָן: קִידֵּשׁ יָדָיו לִתְרוּמַת הַדֶּשֶׁן – לְמָחָר אֵין צָרִיךְ לְקַדֵּשׁ, שֶׁכְּבָר קִידֵּשׁ מִתְּחִילַּת עֲבוֹדָה.
The Gemara asks: Does Rabbi Yoḥanan really hold that the Basin must be sunk all night? But doesn’t Rabbi Yoḥanan say: If a priest sanctified his hands and feet in preparation for the removal of the ashes before dawn, then the next day he does not need to sanctify them again, as he already sanctified them at the beginning of the day’s service? Evidently, the Basin is raised before dawn.
בִּשְׁלָמָא לְרָבָא, דְּמוֹקֵים לְהָהִיא כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – הָא כְּרַבִּי.
The Gemara elaborates: Granted, according to Rava, who interprets that statement in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, that sanctification of the hands and feet is not disqualified overnight (see 20a), this statement that the Basin must be sunk all night is in accordance with the opinion of Rabbi Yehuda HaNasi, who holds that sanctification of the hands and feet is disqualified at dawn. Accordingly, he holds that the water in the Basin is disqualified as well.
אֶלָּא לְאַבָּיֵי דְּמוֹקֵים לַהּ כְּרַבִּי – קַשְׁיָא דְּרַבִּי אַדְּרַבִּי: מַאי שְׁנָא הָתָם דִּמְשַׁקַּע לֵיהּ, וּמַאי שְׁנָא הָכָא דְּלָא מְשַׁקַּע לֵיהּ?
But according to Abaye, who interprets that statement in accordance with the opinion of Rabbi Yehuda HaNasi, the first statement of Rabbi Yehuda HaNasi is difficult to reconcile with this other statement of Rabbi Yehuda HaNasi: What is different there that one must sink the Basin all night, and what is different here, with regard to sanctification prior to removal of the ashes, that one does not need to sink it?
דִּמְסַלֵּק לֵיהּ וַהֲדַר מְשַׁקַּע לֵיהּ.
The Gemara responds: There is no contradiction. Prior to removal of the ashes, one raises the Basin and then sinks it again so that it will not remain raised at dawn and render the water disqualified.
אִי הָכִי, ״לְמָחָר אֵינוֹ מְקַדֵּשׁ״ – [אַמַּאי? אֵין צָרִיךְ לְקַדֵּשׁ.]
The Gemara asks: If so, why does Rabbi Yoḥanan say that the priest does not sanctify his hands and feet again the next day? If the water has not been disqualified, why would the priest need to avoid sanctifying his hands and feet with it? The Gemara responds: Rabbi Yoḥanan means to say that he does not need to sanctify them again for service on the same day, not that he is prohibited from doing so.
לְמֵימְרָא דִּלְמַתִּירִין מִיחְזָא חֲזֵי?! הַיְינוּ דְּרַב חִסְדָּא!
The Gemara asks: Is this to say that according to Rabbi Yoḥanan, if one raised the Basin at night and sank it again before dawn, it remains fit for sanctification prior to performing the offering’s permitting factors that day? If so, Rabbi Yoḥanan’s opinion is the same as that of Rav Ḥisda.
אִיכָּא בֵּינַיְיהוּ מִצְוַת שִׁיקּוּעַ.
The Gemara responds: The difference between them is that according to Rav Ḥisda, there is no mitzva of sinking the Basin into its pit throughout the night, whereas Rabbi Yoḥanan holds that there is a mitzva of sinking the Basin into its pit all night ab initio.
מֵיתִיבִי: לֹא הָיוּ רוֹאִין אוֹתוֹ וְלֹא שׁוֹמְעִין אֶת קוֹלוֹ, עַד שֶׁשּׁוֹמְעִים קוֹל שֶׁל עֵץ שֶׁעָשָׂה בֶּן קָטִין מוּכְנִי לַכִּיּוֹר, וְהֵן אוֹמְרִים: הִגִּיעַ [עֵת] קִידּוּשׁ יָדַיִם וְרַגְלַיִם מִן הַכִּיּוֹר. מַאי, לָאו דִּמְסַלֵּק לֵיהּ? אַלְמָא מְשַׁקַּע לֵיהּ!
The Gemara raises an objection to the opinion of Rav Ḥisda from a mishna (Tamid 28b): The priests would not see the priest performing the removal of the ashes, nor would they hear his voice. Rather, they were unaware of his actions until they would hear the sound of the wood with which ben Katin made a mechanism for sinking the Basin into water during the night. And when they heard the sound of the mechanism, they would say to each other: The time for sanctifying hands and feet from the Basin has come. The Gemara asks: What, is it not that they heard the mechanism raising the Basin? Apparently, the mechanism would sink it during the night, in contradiction to the opinion of Rav Ḥisda, who holds that there was no need to sink it overnight.
לָא, דִּמְשַׁקַּע לֵיהּ. אִי דִּמְשַׁקַּע לֵיהּ – מִי מִשְׁתְּמַע קָלֵיהּ?! מְשַׁקַּע לֵיהּ בְּגִילְגְּלָא.
The Gemara responds: No, they heard the mechanism sinking the Basin, which had been raised all night. The Gemara asks: If the mechanism were sinking it, would its sound be audible? No mechanism is necessary to lower the Basin; it can simply be lowered with a chain. The Gemara responds: The priest would still sink it by using a wheel, which would make a sound.
לִישָּׁנָא אַחֲרִינָא: דִּמְשַׁקַּע לֵיהּ בְּחוּמַרְתֵּיהּ, כִּי הֵיכִי דְּלִישְׁתְּמַע קָלֵיהּ וְלִשְׁמְעִי וְלֵיתֵי. וְהָא הֲוָה גְּבִינִי כָּרוֹז! (בי) [אַבֵּי] תְּרֵי הֶיכֵּרֵי הֲווֹ עָבְדִי; דְּשָׁמַע מֵהַאי אָתֵי, וְשָׁמַע מֵהַאי אָתֵי.
The Gemara presents another version of the answer: The priest would deliberately sink it by its wheel so that its sound would be audible, and the other priests would hear and come to begin the service. The Gemara asks: But wasn’t there Gevini the crier, who would notify the priests of the beginning of the service? The Gemara responds: They would make two conspicuous markers for the beginning of the service: The sound of the wheel and the crier. Anyone who heard from this marker would come, and anyone who heard from that marker would come.
גּוּפָא – אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: כׇּל כִּיּוֹר שֶׁאֵין בּוֹ כְּדֵי לְקַדֵּשׁ אַרְבָּעָה כֹּהֲנִים מִמֶּנּוּ – אֵין מְקַדְּשִׁין בּוֹ, שֶׁנֶּאֱמַר: ״וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו וְגוֹ׳״.
§ Having mentioned a halakha earlier (19b), the Gemara addresses the matter itself: Rabbi Yosei, son of Rabbi Ḥanina, says: With regard to any Basin that does not contain enough water for four priests to sanctify their hands and feet from it, the priests may not sanctify their hands and feet with it, as it is stated: “That Moses and Aaron and his sons might wash their hands and their feet from it” (Exodus 40:31).
מֵיתִיבִי: כׇּל הַכֵּלִים מְקַדְּשִׁין – בֵּין שֶׁיֵּשׁ בָּהֶן רְבִיעִית,
The Gemara raises an objection from a baraita: The priests may sanctify their hands and feet from all vessels, whether they can hold a quarter-log of water
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.
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Minneapolis, United States
In January 2020 on a Shabbaton to Baltimore I heard about the new cycle of Daf Yomi after the siyum celebration in NYC stadium. I started to read “ a daily dose of Talmud “ and really enjoyed it . It led me to google “ do Orthodox women study Talmud? “ and found HADRAN! Since then I listen to the podcast every morning, participate in classes and siyum. I love to learn, this is amazing! Thank you
Atlanta, United States
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Teaneck NJ, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Zichron Yaakov, Israel
Richmond, CA, United States
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, 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
I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.
Raanana, Israel
Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!
Neve Daniel, Israel
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Bet Shemesh, Israel
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Skokie, IL, United States
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Jerusalem, Israel
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Denver, United States
Jerusalem, Israel
Mamaroneck, NY, United States
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
California, United States
Zevachim 21
וְהָא פָּרָה – דְּטַמּוֹיֵי מְטַמֵּינַן לֵיהּ, דִּתְנַן: מְטַמְּאִין הָיוּ הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה וּמַטְבִּילִין אוֹתוֹ, לְהוֹצִיא מִלִּבָּן שֶׁל צַדּוּקִין שֶׁהָיוּ אוֹמְרִים: בִּמְעוֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית; שְׁמַע מִינַּהּ: לָא פָּסְלָה בָּהּ (מַחְשֶׁבֶת) טוּמְאָה!
And in preparation for the rite of the red heifer, we intentionally impart impurity to the priest after he has already sanctified his hands and feet, as we learned in a mishna (Para 3:7): They would render the priest who burns the heifer ritually impure and immerse him immediately, to remove a misconception from the hearts of the Sadducees by means of a public display of disregard for their ruling. As the Sadducees would say: Only by those for whom the sun set was the heifer ritual performed. The Sadducees believed that it is prohibited for an impure priest who immersed that day to burn the red heifer until sunset, when the purification process is completed. The Gemara concludes: Since this impurity does not disqualify the sanctification of his hands and feet, learn from it that impurity does not disqualify sanctification of the hands and feet in general.
שָׁאנֵי פָּרָה, הוֹאִיל דִּטְבוּל יוֹם לָא פָּסֵיל בָּהּ. אִי הָכִי, לְמָה לִי דִּמְקַדֵּשׁ? כְּעֵין עֲבוֹדָה [בָּעֵינַן].
The Gemara responds: The service of the heifer is different, as one who immersed that day is not unfit for performing it, unlike any other rite. Likewise, impurity does not disqualify the sanctification of hands and feet preceding the service of the heifer. The Gemara asks: If so, why do I require that the priest sanctify his hands and feet at all for the service of the red heifer? The Gemara responds: We require that the service of the red heifer be similar to the service of offerings performed inside the Temple.
אִיבַּעְיָא לְהוּ: מַהוּ לְקַדֵּשׁ יָדָיו [וְרַגְלָיו] בַּכִּיּוֹר? ״מִמֶּנּוּ״ אָמַר רַחֲמָנָא – וְלֹא בְּתוֹכוֹ; אוֹ דִלְמָא אֲפִילּוּ בְּתוֹכוֹ?
§ A dilemma was raised before the Sages: What is the halakha with regard to a priest who wishes to sanctify his hands and feet by dipping them in the Basin rather than letting the water run from it onto them? Must one say that the priest may not do so, since the Merciful One states: “And Aaron and his sons shall wash their hands and their feet from it” (Exodus 30:19), and not inside it? Or perhaps the priest may even use water still inside it.
אָמַר רַב נַחְמָן בַּר יִצְחָק, תָּא שְׁמַע: אוֹ שֶׁטָּבַל בְּמֵי מְעָרָה וְעָבַד – עֲבוֹדָתוֹ פְּסוּלָה. הָא מֵי כִיּוֹר דּוּמְיָא דְּמֵי מְעָרָה, וְעָבַד – עֲבוֹדָתוֹ כְּשֵׁרָה!
Rav Naḥman bar Yitzḥak said: Come and hear a proof from a baraita: Or if a priest immersed in cave water and performed the service, his service is disqualified, since this is not adequate sanctification of the hands and feet. From the baraita one infers: But if he used water from the Basin in a manner similar to cave water, i.e., by immersing his hands, and performed the service, his service is valid.
לָא, מֵי מְעָרָה אִיצְטְרִיכָא לֵיהּ; שֶׁלֹּא תֹּאמַר: כׇּל גּוּפוֹ טוֹבֵל בָּהֶן – יָדָיו וְרַגְלָיו לֹא כׇּל שֶׁכֵּן?!
The Gemara responds: No, it is possible that immersing one’s hands in the Basin is insufficient as well. Nevertheless, it was necessary for the baraita to mention cave water so that you shall not say: If one may immerse his entire body in cave water to purify himself, all the more so is it not clear that he may sanctify his hands and feet by immersing them in cave water? The baraita therefore teaches that despite being fit for immersion of the entire body, cave water is unfit for sanctification of the hands and feet.
אָמַר רַבִּי חִיָּיא בַּר יוֹסֵף: מֵי כִיּוֹר נִפְסָלִין לְמַתִּירִין כְּמַתִּירִין, לְאֵבָרִים כְּאֵבָרִים.
§ Rabbi Ḥiyya bar Yosef says: The water in the Basin is disqualified by being left out, at different times of day for different rites. For rites that are permitting factors for an offering, i.e., that must be performed before the meat of the offering may be eaten, the water is disqualified at sunset, like the permitting factors themselves, which may be performed only during the day. For example, if a priest wishes to sprinkle an offering’s blood on the altar, he may not sanctify his hands and feet from the Basin unless it was sunk into its pit at sunset on the previous day, preventing the water from being disqualified. Similarly, for the burning of the offering’s limbs on the altar, which may be performed all night, the water in the Basin is disqualified at dawn, like the limbs themselves.
רַב חִסְדָּא אָמַר: אַף לְמַתִּירִין אֵין נִפְסָלִין אֶלָּא בְּעַמּוּד הַשַּׁחַר, כַּאֵבָרִין. וְרַבִּי יוֹחָנָן אָמַר: כִּיּוֹר כֵּיוָן שֶׁשִּׁקְּעוֹ – שׁוּב אֵין מַעֲלֵהוּ.
Rav Ḥisda says: Even for the performance of permitting factors, the water is disqualified only at dawn, as it is for the burning of the limbs. And Rabbi Yoḥanan says: Once one has sunk the Basin into its pit at the end of the day’s service, reconnecting the water in the Basin to flowing water to prevent it from being disqualified, he may not raise it up again the entire night.
לְמֵימְרָא דְּלַעֲבוֹדַת לַיְלָה נָמֵי לָא חֲזֵי?! וְהָאָמַר רַבִּי אַסִּי, אָמַר רַבִּי יוֹחָנָן מִשְּׁמֵיהּ דְּאִילְפָא: כִּיּוֹר שֶׁלֹּא שִׁקְּעוֹ מִבָּעֶרֶב – מְקַדֵּשׁ מִמֶּנּוּ לַעֲבוֹדַת לַיְלָה, וּלְמָחָר אֵינוֹ מְקַדֵּשׁ!
The Gemara asks: Is this to say that if the Basin was not sunk before sunset the water inside is unfit for the night’s service as well? But doesn’t Rabbi Asi say that Rabbi Yoḥanan says in the name of Ilfa: With regard to a Basin that the priests did not sink into its pit at night, a priest sanctifies his hands and feet from it for the service of that night, and the next day he does not sanctify from it? Apparently, for purposes of the night’s service, the water in the Basin is not disqualified at sunset.
מַאי ״אֵינוֹ מַעֲלֵהוּ״ נָמֵי דְּקָאָמַר – לַעֲבוֹדַת יוֹם; אֲבָל לַעֲבוֹדַת לַיְלָה חֲזֵי.
The Gemara responds: What does it mean when it says: He may not raise it up again? It means that he may not raise it to sanctify his hands and feet in preparation for the day’s service; but the water is fit for sanctification for the night’s service.
[אִי הָכִי] הַיְינוּ דְּרַבִּי חִיָּיא בַּר יוֹסֵף!
The Gemara asks: If so, this is the same as the opinion of Rabbi Ḥiyya bar Yosef, i.e., that for purposes of the day’s service the water in the Basin is disqualified at sunset, and for purposes of the night’s service it is disqualified at dawn.
אִיכָּא בֵּינַיְיהוּ גְּזֵירַת שִׁיקּוּעַ.
The Gemara responds: The difference between them is that according to Rabbi Ḥiyya bar Yosef, if the water is raised at any point throughout the night, it is disqualified for sanctification prior to the day’s services. According to Rabbi Yoḥanan, the water is not disqualified unless the Basin is raised at the break of dawn, but the Sages issued a rabbinic decree of sinking the Basin into its pit all night ab initio, so that it would not be raised at dawn accidentally.
וְהָאָמַר רַבִּי יוֹחָנָן: קִידֵּשׁ יָדָיו לִתְרוּמַת הַדֶּשֶׁן – לְמָחָר אֵין צָרִיךְ לְקַדֵּשׁ, שֶׁכְּבָר קִידֵּשׁ מִתְּחִילַּת עֲבוֹדָה.
The Gemara asks: Does Rabbi Yoḥanan really hold that the Basin must be sunk all night? But doesn’t Rabbi Yoḥanan say: If a priest sanctified his hands and feet in preparation for the removal of the ashes before dawn, then the next day he does not need to sanctify them again, as he already sanctified them at the beginning of the day’s service? Evidently, the Basin is raised before dawn.
בִּשְׁלָמָא לְרָבָא, דְּמוֹקֵים לְהָהִיא כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – הָא כְּרַבִּי.
The Gemara elaborates: Granted, according to Rava, who interprets that statement in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, that sanctification of the hands and feet is not disqualified overnight (see 20a), this statement that the Basin must be sunk all night is in accordance with the opinion of Rabbi Yehuda HaNasi, who holds that sanctification of the hands and feet is disqualified at dawn. Accordingly, he holds that the water in the Basin is disqualified as well.
אֶלָּא לְאַבָּיֵי דְּמוֹקֵים לַהּ כְּרַבִּי – קַשְׁיָא דְּרַבִּי אַדְּרַבִּי: מַאי שְׁנָא הָתָם דִּמְשַׁקַּע לֵיהּ, וּמַאי שְׁנָא הָכָא דְּלָא מְשַׁקַּע לֵיהּ?
But according to Abaye, who interprets that statement in accordance with the opinion of Rabbi Yehuda HaNasi, the first statement of Rabbi Yehuda HaNasi is difficult to reconcile with this other statement of Rabbi Yehuda HaNasi: What is different there that one must sink the Basin all night, and what is different here, with regard to sanctification prior to removal of the ashes, that one does not need to sink it?
דִּמְסַלֵּק לֵיהּ וַהֲדַר מְשַׁקַּע לֵיהּ.
The Gemara responds: There is no contradiction. Prior to removal of the ashes, one raises the Basin and then sinks it again so that it will not remain raised at dawn and render the water disqualified.
אִי הָכִי, ״לְמָחָר אֵינוֹ מְקַדֵּשׁ״ – [אַמַּאי? אֵין צָרִיךְ לְקַדֵּשׁ.]
The Gemara asks: If so, why does Rabbi Yoḥanan say that the priest does not sanctify his hands and feet again the next day? If the water has not been disqualified, why would the priest need to avoid sanctifying his hands and feet with it? The Gemara responds: Rabbi Yoḥanan means to say that he does not need to sanctify them again for service on the same day, not that he is prohibited from doing so.
לְמֵימְרָא דִּלְמַתִּירִין מִיחְזָא חֲזֵי?! הַיְינוּ דְּרַב חִסְדָּא!
The Gemara asks: Is this to say that according to Rabbi Yoḥanan, if one raised the Basin at night and sank it again before dawn, it remains fit for sanctification prior to performing the offering’s permitting factors that day? If so, Rabbi Yoḥanan’s opinion is the same as that of Rav Ḥisda.
אִיכָּא בֵּינַיְיהוּ מִצְוַת שִׁיקּוּעַ.
The Gemara responds: The difference between them is that according to Rav Ḥisda, there is no mitzva of sinking the Basin into its pit throughout the night, whereas Rabbi Yoḥanan holds that there is a mitzva of sinking the Basin into its pit all night ab initio.
מֵיתִיבִי: לֹא הָיוּ רוֹאִין אוֹתוֹ וְלֹא שׁוֹמְעִין אֶת קוֹלוֹ, עַד שֶׁשּׁוֹמְעִים קוֹל שֶׁל עֵץ שֶׁעָשָׂה בֶּן קָטִין מוּכְנִי לַכִּיּוֹר, וְהֵן אוֹמְרִים: הִגִּיעַ [עֵת] קִידּוּשׁ יָדַיִם וְרַגְלַיִם מִן הַכִּיּוֹר. מַאי, לָאו דִּמְסַלֵּק לֵיהּ? אַלְמָא מְשַׁקַּע לֵיהּ!
The Gemara raises an objection to the opinion of Rav Ḥisda from a mishna (Tamid 28b): The priests would not see the priest performing the removal of the ashes, nor would they hear his voice. Rather, they were unaware of his actions until they would hear the sound of the wood with which ben Katin made a mechanism for sinking the Basin into water during the night. And when they heard the sound of the mechanism, they would say to each other: The time for sanctifying hands and feet from the Basin has come. The Gemara asks: What, is it not that they heard the mechanism raising the Basin? Apparently, the mechanism would sink it during the night, in contradiction to the opinion of Rav Ḥisda, who holds that there was no need to sink it overnight.
לָא, דִּמְשַׁקַּע לֵיהּ. אִי דִּמְשַׁקַּע לֵיהּ – מִי מִשְׁתְּמַע קָלֵיהּ?! מְשַׁקַּע לֵיהּ בְּגִילְגְּלָא.
The Gemara responds: No, they heard the mechanism sinking the Basin, which had been raised all night. The Gemara asks: If the mechanism were sinking it, would its sound be audible? No mechanism is necessary to lower the Basin; it can simply be lowered with a chain. The Gemara responds: The priest would still sink it by using a wheel, which would make a sound.
לִישָּׁנָא אַחֲרִינָא: דִּמְשַׁקַּע לֵיהּ בְּחוּמַרְתֵּיהּ, כִּי הֵיכִי דְּלִישְׁתְּמַע קָלֵיהּ וְלִשְׁמְעִי וְלֵיתֵי. וְהָא הֲוָה גְּבִינִי כָּרוֹז! (בי) [אַבֵּי] תְּרֵי הֶיכֵּרֵי הֲווֹ עָבְדִי; דְּשָׁמַע מֵהַאי אָתֵי, וְשָׁמַע מֵהַאי אָתֵי.
The Gemara presents another version of the answer: The priest would deliberately sink it by its wheel so that its sound would be audible, and the other priests would hear and come to begin the service. The Gemara asks: But wasn’t there Gevini the crier, who would notify the priests of the beginning of the service? The Gemara responds: They would make two conspicuous markers for the beginning of the service: The sound of the wheel and the crier. Anyone who heard from this marker would come, and anyone who heard from that marker would come.
גּוּפָא – אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: כׇּל כִּיּוֹר שֶׁאֵין בּוֹ כְּדֵי לְקַדֵּשׁ אַרְבָּעָה כֹּהֲנִים מִמֶּנּוּ – אֵין מְקַדְּשִׁין בּוֹ, שֶׁנֶּאֱמַר: ״וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו וְגוֹ׳״.
§ Having mentioned a halakha earlier (19b), the Gemara addresses the matter itself: Rabbi Yosei, son of Rabbi Ḥanina, says: With regard to any Basin that does not contain enough water for four priests to sanctify their hands and feet from it, the priests may not sanctify their hands and feet with it, as it is stated: “That Moses and Aaron and his sons might wash their hands and their feet from it” (Exodus 40:31).
מֵיתִיבִי: כׇּל הַכֵּלִים מְקַדְּשִׁין – בֵּין שֶׁיֵּשׁ בָּהֶן רְבִיעִית,
The Gemara raises an objection from a baraita: The priests may sanctify their hands and feet from all vessels, whether they can hold a quarter-log of water
