If one becomes impure, does one also need to redo washing one’s hands and feet? Can one dunk one’s hands and feet in the water or can it only be done by pouring the water? At what time of day does the water need to be sunk into its pit (so as not to become contaminated)? Three different opinions are brought.
Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
Want to dedicate learning? Get started here:
0:00
0:00
Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
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
Follow
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.
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Gila Loike
Ashdod, Israel
See video
Susan Fisher
Raanana, Israel
Jill Shames
Jerusalem, Israel
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Rhondda May
Atlanta, Georgia, United States
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
Rhona Fink
San Diego, United States
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
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!
Keren Carter
Brentwood, California, United States
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Wendy Rozov
Phoenix, AZ, United States
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Michelle Lewis
Beit Shemesh, Israel
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Anne Rubin
Elkins Park, United States
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.
Terri Krivosha
Minneapolis, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
Robin Zeiger
Tel Aviv, Israel
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Khaya Eisenberg
Jerusalem, Israel
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Wendy Dickstein
Jerusalem, Israel
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Shoshana Ruerup
Berlin, Germany
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, 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
Follow
