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 for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
Want to dedicate learning? Get started here:
Summary
The halakha was decided according to the opinion of Rabbi Elazar in the name of Rabbi Shimon regarding pigul in the inner sin offerings. Rava (and some say Rav Yosef) wondered: Why is halacha being decided on a matter that is no longer relevant in our times? To this, Abaye responded: “Expound and receive reward.”
Is there a difference between offerings brought by non-Jews and those brought by Jews? Rabbi Shimon and Rabbi Yosi disagree on this matter. From which verses does Rabbi Shimon derive that certain laws do not apply to offerings brought by non-Jews?
A baraita is brought which states that the tzitz (forehead plate of the High Priest) does not atone for offerings brought by non-Jews. Does this baraita align with the opinion of Rabbi Yosi as well?
The prohibition against eating notar (leftover sacrificial meat) and tamei (impure items) applies even to offerings that do not have elements permitting consumption. What is the source for these halakhot?
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 for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
Zevachim 45
הִלְכְתָא לִמְשִׁיחָא?! אֲמַר לֵיהּ אַבָּיֵי: אֶלָּא מֵעַתָּה, כֹּל שְׁחִיטַת קֳדָשִׁים לָא לִתְנֵי – הִלְכְתָא לִמְשִׁיחָא הוּא! אֶלָּא דְּרוֹשׁ וְקַבֵּל שָׂכָר; הָכָא נָמֵי, דְּרוֹשׁ וְקַבֵּל שָׂכָר. הָכִי קָאָמֵינָא לָךְ: הִלְכְתָא לְמָה לִי? לִישָּׁנָא אַחֲרִינָא, אֲמַר לֵיהּ: הֲלָכָה קָאָמֵינָא.
Does one issue a halakha for the messianic period, when the Temple will be rebuilt? Abaye said to him: If that is so, that such halakhot are not taught, let the tanna not teach all the halakhot of the slaughter of sacrificial animals, i.e., tractate Zevaḥim, as it is entirely a halakha for the messianic period. Rather, one studies these halakhot due to the principle of: Study Torah and receive reward, i.e., one is rewarded for the study of Torah regardless of its practical applicability. Here too, study Torah and receive reward. Rava said to him: This is what I am saying to you: Why do I need a practical ruling of halakha? According to another version, which presents the same answer in different terms, Rava said to him: I spoke in reference to the ruling of halakha, as it is puzzling that a halakhic ruling is given in this case.
מַתְנִי׳ קׇדְשֵׁי גוֹיִם – אֵין חַיָּיבִין עֲלֵיהֶם מִשּׁוּם פִּיגּוּל, נוֹתָר וְטָמֵא; וְהַשּׁוֹחֲטָן בַּחוּץ – פָּטוּר. דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יוֹסֵי מְחַיֵּיב.
MISHNA: With regard to offerings consecrated by gentiles for sacrifice to God, one is not liable for eating them, neither due to violation of the prohibition of piggul if the sacrificial rites were performed with the intent to eat the offering beyond its designated time, nor due to violation of the prohibition of notar, nor due to violation of the prohibition against eating the meat while ritually impure. And one who slaughters them outside the Temple courtyard is exempt; this is the statement of Rabbi Shimon. And Rabbi Yosei deems him liable.
גְּמָ׳ תָּנוּ רַבָּנַן: קׇדְשֵׁי גוֹיִם – לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, וְאֵין חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל, נוֹתָר וְטָמֵא,
GEMARA: The Sages taught in a baraita: With regard to offerings consecrated by gentiles, one may not derive benefit from them ab initio, but if one derived benefit from them, he is not liable after the fact for misusing consecrated property. And one is not liable for eating them, neither due to violation of the prohibition of piggul if the sacrificial rites were performed with the intent to eat the offering beyond its designated time, nor due to violation of the prohibition of notar, nor due to violation of the prohibition against eating the meat while ritually impure.
וְאֵין עוֹשִׂין תְּמוּרָה, וְאֵין מְבִיאִין נְסָכִים, אֲבָל קׇרְבָּנָן טָעוּן נְסָכִים. דִּבְרֵי רַבִּי שִׁמְעוֹן.
And gentiles cannot render an animal a substitute, i.e., if a gentile stated with regard to an animal that it should be the substitute of a consecrated animal, the substitution does not take effect. And gentiles cannot bring libations that are brought by themselves as a separate offering and do not accompany an animal offering, but their animal offerings require libations. This is the statement of Rabbi Shimon.
אָמַר רַבִּי יוֹסֵי: רוֹאֶה אֲנִי בְּכוּלָּן לְהַחְמִיר, שֶׁנֶּאֱמַר בָּהֶן ״לַה׳״. בַּמֶּה דְּבָרִים אֲמוּרִים – בְּקׇדְשֵׁי מִזְבֵּחַ, אֲבָל בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת – מוֹעֲלִין בָּהֶן.
Rabbi Yosei says: I see the logic of the opinion that in all of these cases it is correct to be stringent about the offerings of gentiles, as it is stated with regard to them: “Any man of the house of Israel, or of the strangers in Israel that will sacrifice his offering…to the Lord” (Leviticus 22:18). This indicates that all offerings, even those of gentiles, are fully consecrated to God; therefore, the halakhot of misuse, piggul, notar, and eating the meat while ritually impure should all apply to the offerings of gentiles. In what case is this statement said? In the case of items consecrated for the altar. But with regard to items that are consecrated by gentiles for Temple maintenance, one who derives benefit from them is liable for misusing them. This concludes the baraita.
לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. לֹא נֶהֱנִין – מִדְּרַבָּנַן.
The Gemara begins to analyze this baraita in detail. The baraita taught that one may not derive benefit from items consecrated by gentiles ab initio, but if one derived benefit from them, he is not liable after the fact for misusing of consecrated property. The Gemara explains: One may not derive benefit from them by rabbinic law, as the Sages prohibited deriving benefit from any item that was consecrated to God.
וְלֹא מוֹעֲלִין – דְּגָמַר מְעִילָה ״חֵט״–״חֵט״ מִתְּרוּמָה, דְּבִתְרוּמָה כְּתִיב: ״בְּנֵי יִשְׂרָאֵל״ – וְלֹא גוֹיִם.
The Gemara’s explanation continues: But if one derived benefit from them, he is not liable after the fact for misusing consecrated property, as the tanna of the baraita derives the halakha of misuse of consecrated property through a verbal analogy between “sin” stated with regard to misuse of consecrated items and the word “sin” stated with regard to teruma. With regard to misuse of consecrated property, the verse states: “If any one commits a trespass, and sins through error, in the sacred items of the Lord” (Leviticus 5:15). In the case of teruma, the verse states: “Lest they bear sin for it, and die due to it, if they profane it” (Leviticus 22:9). And with regard to teruma, it is written: “And they shall not profane the sacred items of the children of Israel” (Leviticus 22:15), which indicates: But not the sacred items of gentiles, i.e., one is not liable for partaking of the teruma of gentiles while he is in a state of ritual impurity.
וְאֵין חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, נוֹתָר וְטָמֵא. מַאי טַעְמָא? דְּאָתֵי פִּיגּוּל ״עָוֹן״–״עָוֹן״ מִנּוֹתָר,
The baraita further taught: And one is not liable for eating the offerings of gentiles due to violation of the prohibition of piggul, or notar, or eating the meat while ritually impure. The Gemara asks: What is the reason for this? The Gemara explains that the halakha of piggul is derived through a verbal analogy between the word “iniquity” stated with regard to piggul and the word “iniquity” stated with regard to notar. With regard to piggul, the verse states: “It shall be piggul, and the soul that eats it shall bear his iniquity” (Leviticus 7:18), and with regard to leftover sacrificial meat the verse states: “Therefore anyone who eats it shall bear his iniquity” (Leviticus 19:8).
וְאָתֵי נוֹתָר ״חִילּוּל״–״חִילּוּל״ מִטּוּמְאָה, וּבְטוּמְאָה כְּתִיב: ״בְּנֵי יִשְׂרָאֵל״ – וְלֹא גּוֹיִם.
And the halakha of notar itself is derived through a verbal analogy between profanation stated with regard to notar and profanation stated with regard to ritual impurity. With regard to notar the verse states: “Because he has profaned the sacred item of the Lord” (Leviticus 19:8), and with regard to impurity the verse states: “And that they do not profane My holy name” (Leviticus 22:2). And with regard to impurity it is written in that same verse: “That they separate themselves from the sacred items of the children of Israel,” which indicates: But not the sacred items of gentiles.
וְאֵין עוֹשִׂין תְּמוּרָה. מַאי טַעְמָא? דְּאִיתַּקַּשׁ תְּמוּרָה לְמַעְשַׂר בְּהֵמָה, וּמַעְשַׂר בְּהֵמָה אִיתַּקַּשׁ לְמַעְשַׂר דָּגָן, וּבְמַעְשַׂר דָּגָן כְּתִיב: ״בְּנֵי יִשְׂרָאֵל״ – וְלֹא גּוֹיִם.
The baraita also teaches: And gentiles cannot render an animal a substitute. The Gemara asks: What is the reason for this? The Gemara explains: It is because substitution is juxtaposed in the Torah with animal tithe, as the verse states: “And concerning the tithe of the herd, or of the flock…the tenth shall be sacred to the Lord…neither shall he make a substitute for it” (Leviticus 27:32–33). And animal tithe is juxtaposed with the tithe of grains, as the verse states: “You shall tithe [asser te’asser] all the increase of your seed that the field brings forth year by year. And you shall eat before the Lord your God, in the place that He shall choose to place His name there, the tithe of your grain” (Deuteronomy 14:22–23). The doubled verb form, asser te’asser, is understood as an allusion to two tithes, grain tithe and animal tithe. And with regard to the tithe of grains it is written: “When you take of the children of Israel the tithes” (Numbers 18:24), which indicates: But not of gentiles.
וְכִי דָּבָר הַלָּמֵד בְּהֶיקֵּשׁ חוֹזֵר וּמְלַמֵּד בְּהֶיקֵּשׁ?! מַעְשַׂר דָּגָן חוּלִּין הוּא.
The Gemara asks: But does a matter derived via a juxtaposition again teach via a juxtaposition? There is a principle that in consecrated matters, a halakha derived via a juxtaposition cannot teach another halakha via a juxtaposition. The Gemara answers: This derivation is not relevant exclusively to consecrated matters, as the tithe of grains is non-sacred food.
הָנִיחָא לְמַאן דְּאָמַר בָּתַר מְלַמֵּד אָזְלִינַן; אֶלָּא לְמַאן דְּאָמַר בָּתַר לָמֵד אָזְלִינַן, מַאי אִיכָּא לְמֵימַר?
The Gemara raises a difficulty: This works out well according to the one who says that when implementing this principle we follow the source that teaches the halakha, i.e., if the matter that teaches the first juxtaposition involves non-sacred items, one can employ two juxtapositions even with regard to deriving the halakha for consecrated matters. But according to the one who says that we follow the matter that is taught the halakha, i.e., the case to which we wish to apply the halakha, and if that case involves offerings one cannot employ two juxtapositions, what can be said?
אֶלָּא מַעְשַׂר בְּהֵמָה חוֹבָה – שֶׁאֵין קָבוּעַ לָהּ זְמַן הוּא, וְחוֹבָה שֶׁאֵין לָהּ זְמַן קָבוּעַ – יִשְׂרָאֵל מַיְיתוּ, גּוֹיִם לָא מַיְיתוּ.
Rather, the reason why gentiles cannot bring an animal tithe offering is that animal tithe is an obligation for which there is no fixed time, and with regard to any obligation for which there is no fixed time, a Jew can bring it but gentiles cannot bring it. And as stated, substitution is juxtaposed with the animal tithe, and therefore gentiles can also not render an animal a substitute.
וְאֵין מְבִיאִין נְסָכִים. תָּנוּ רַבָּנַן: ״אֶזְרָח״ – אֶזְרָח מֵבִיא נְסָכִים, וְאֵין הַגּוֹי מֵבִיא נְסָכִים. יָכוֹל לֹא תְּהֵא עוֹלָתוֹ טְעוּנָה נְסָכִים? תַּלְמוּד לוֹמַר: ״כָּכָה״.
§ The baraita teaches: And gentiles cannot bring libations that are brought by themselves as a separate offering and do not accompany an animal offering, but their animal offerings require libations. The Gemara cites the source of these halakhot. The Sages taught in a baraita: The verse states with regard to libations: “All who are homeborn shall do these things after this manner” (Numbers 15:13), which teaches that those who are homeborn, i.e., Jews, can bring libations as a separate offering, but a gentile cannot bring such libations. One might consequently have thought that a gentile’s burnt offering should not require the standard accompanying libations. Therefore, the verse states: “So it shall be done for each bull” (Numbers 15:11), which indicates that every offering requires libations.
אָמַר רַבִּי יוֹסֵי: רוֹאֶה אֲנִי בְּכוּלָּן לְהַחְמִיר. בַּמֶּה דְּבָרִים אֲמוּרִים – בְּקׇדְשֵׁי מִזְבֵּחַ כּוּ׳. מַאי טַעְמָא?
The baraita continues: Rabbi Yosei says: I see that in all of these cases it is correct to be stringent. In what case is this statement said? In the case of items consecrated for the altar. But with regard to items that are consecrated by gentiles for Temple maintenance, one who derives benefit from them is liable for misusing them. The Gemara asks: What is the reason of Rabbi Yosei?
קָסָבַר: כִּי גָּמְרָה מְעִילָה ״חֵט״–״חֵט״ מִתְּרוּמָה – דּוּמְיָא דִּתְרוּמָה, דְּקַדִּישָׁא קְדוּשַּׁת הַגּוּף; אֲבָל קְדוּשַּׁת בֶּדֶק הַבַּיִת, דִּקְדוּשַּׁת דָּמִים – לָא.
The Gemara answers that Rabbi Yosei holds that when the halakha of misuse of consecrated property is derived through a verbal analogy between “sin” stated with regard to misuse of consecrated property and “sin” stated with regard to teruma, this is referring to items that are similar to teruma, which is sacred with inherent sanctity. But with regard to an item consecrated for Temple maintenance, which has no inherent sanctity, but only sanctity that inheres in its value, this exemption of gentiles does not apply.
תָּנוּ רַבָּנַן: דָּם שֶׁנִּטְמָא וּזְרָקוֹ, בְּשׁוֹגֵג – הוּרְצָה,
The Gemara continues to analyze the opinion of Rabbi Yosei. The Sages taught in a baraita: With regard to blood that became impure and a priest sprinkled it on the altar, if he did so unwittingly, the offering is accepted.
בְּמֵזִיד – לֹא הוּרְצָה. בַּמֶּה דְּבָרִים אֲמוּרִים – בְּיָחִיד; אֲבָל בְּצִיבּוּר, בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד – הוּרְצָה. וּבְגוֹיִם, בֵּין בְּשׁוֹגֵג וּבֵין בְּמֵזִיד – לֹא הוּרְצָה.
But if he sprinkled the blood intentionally, the offering is not accepted. In what case is this statement said? It is with regard to the offering of an individual. But with regard to the offering of the community, whether the priest sprinkled the blood unwittingly or he did so intentionally, the offering is accepted. And in the case of the offerings of gentiles, whether he sprinkled the blood unwittingly or he did so intentionally, the offering is not accepted.
אַמְרוּהָ רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא: כְּמַאן? דְּלָא כְּרַבִּי יוֹסֵי; דְּאִי רַבִּי יוֹסֵי, הָאָמַר: בְּכוּלָּן אֲנִי רוֹאֶה לְהַחְמִיר!
The Sages said before Rav Pappa: In accordance with whose opinion was this baraita taught? Apparently, it was taught not in accordance with the opinion of Rabbi Yosei, as if it reflects the opinion of Rabbi Yosei, there is a difficulty: Doesn’t Rabbi Yosei say: I see the logic of the opinion that in all of these cases it is correct to be stringent about the offerings of gentiles? This indicates that Rabbi Yosei equates the halakhot applying to the offerings of gentiles with those governing the offerings of Jews.
אֲמַר לְהוּ רַב פָּפָּא: אֲפִילּוּ תֵּימָא רַבִּי יוֹסֵי, שָׁאנֵי הָתָם דְּאָמַר קְרָא: ״לָהֶם״ – לָהֶם וְלֹא לְגוֹיִם.
Rav Pappa said to them: You may even say that the baraita is in accordance with the opinion of Rabbi Yosei, and it is different there, as the verse states with regard to the High Priest’s frontplate, which atones for ritual impurity contracted by offerings in the Temple without the knowledge of those offering them: “And it shall be always upon his forehead that it may be accepted for them before the Lord” (Exodus 28:38), which indicates that it is accepted for them, i.e., for Jews, but not for gentiles.
אֲמַר לֵיהּ רַב הוּנָא בְּרֵיהּ דְּרַב נָתָן לְרַב פָּפָּא: אֶלָּא מֵעַתָּה, ״אֲשֶׁר הֵם מַקְדִּישִׁים״ – הָכִי נָמֵי, הֵם וְלֹא גּוֹיִם?!
Rav Huna, son of Rav Natan, said to Rav Pappa: If that is so, with regard to the verse discussing ritually impure priests and consecrated items: “That they separate themselves from the sacred items of the children of Israel, which they consecrate to Me” (Leviticus 22:2), so too, would Rabbi Yosei say that the prohibition against eating consecrated items in a state of ritual impurity applies only to offerings which they, the Jews, consecrate, and not to those of gentiles? This cannot be, as Rabbi Yosei explicitly states in the baraita that in this regard the offerings of gentiles are like those of Jews.
אֶלָּא אָמַר רַב אָשֵׁי, אָמַר קְרָא: ״לְרָצוֹן לָהֶם״ – וְגוֹיִם לָאו בְּנֵי הַרְצָאָה נִינְהוּ.
Rather, Rav Ashi says that it is not from the words “for them” that one derives that the offering of a gentile is not accepted when the blood that was sprinkled had become impure. Rather, it is because the atonement achieved by way of the High Priest’s frontplate does not apply to gentiles, as the verse states: “That it may be accepted for them before the Lord” (Exodus 28:38), and gentiles are not subject to the acceptance of offerings.
מַתְנִי׳ דְּבָרִים שֶׁאֵין חַיָּיבִים עֲלֵיהֶם מִשּׁוּם פִּיגּוּל, חַיָּיבִין עֲלֵיהֶן מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא; חוּץ מִן הַדָּם. רַבִּי שִׁמְעוֹן מְחַיֵּיב בְּדָבָר שֶׁדַּרְכָּן לֶאֱכוֹל, אֲבָל הָעֵצִים וְהַלְּבוֹנָה וְהַקְּטוֹרֶת אֵין חַיָּיבִין עָלָיו מִשּׁוּם טוּמְאָה.
MISHNA: Even with regard to those items enumerated in the previous mishna (42b) for which one is not liable for eating them due to violation of the prohibition of piggul, e.g., the handful, the frankincense, and the incense, one is, nevertheless, liable for eating them due to violation of the prohibition of notar, and due to violation of the prohibition against eating consecrated food while ritually impure, except for the blood. Rabbi Shimon deems one liable for an item whose typical manner is such that one eats it. But with regard to the wood, the frankincense, and the incense, one is not liable for eating them due to violation of the prohibition against eating a consecrated item while ritually impure.
גְּמָ׳ תָּנוּ רַבָּנַן: יָכוֹל לֹא יְהוּ חַיָּיבִין מִשּׁוּם טוּמְאָה אֶלָּא עַל דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין – בֵּין לְאָדָם בֵּין לְמִזְבֵּחַ?
GEMARA: The Sages taught in a baraita: It might have been thought that one should be liable due to violation of the prohibition against eating consecrated food while in a state of ritual impurity only for an item that has permitting factors, either for consumption by a person or for burning on the altar.
וְדִין הוּא; וּמָה פִּיגּוּל, שֶׁהוּא בִּקְבִיעָה וּבִידִיעָה אַחַת וְלֹא הוּתַּר מִכְּלָלוֹ – אֵין חַיָּיבִין עָלָיו אֶלָּא עַל דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין, בֵּין לְאָדָם בֵּין לְמִזְבֵּחַ;
The baraita explains: And this may be derived via a logical derivation: Just as with regard to piggul, which renders one who unwittingly eats it liable to bring a fixed sin offering, and this liability is incurred with one change in his awareness, i.e., it suffices for the sinner to become aware after the fact that he had sinned unwittingly, and it has no permitted exceptions from its general prohibition, as there are no circumstances in which one is permitted to eat piggul, and yet one is liable due to violation of the prohibition against eating piggul only for an item that has permitting factors, either for consumption by a person or for burning on the altar, so too, the same should certainly apply to the more lenient case of ritual impurity.
טוּמְאָה, שֶׁהִיא בְּעוֹלֶה וְיוֹרֵד וּבִשְׁתֵּי יְדִיעוֹת וְהוּתְּרָה מִכְּלָלָהּ – אֵינוֹ דִּין שֶׁאֵינוֹ חַיָּיב אֶלָּא עַל דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין, בֵּין לְאָדָם בֵּין לְמִזְבֵּחַ?
The Gemara elaborates: Impurity is more lenient than piggul, as it renders the unwitting sinner liable only to bring a sliding-scale offering, which varies according to his financial circumstances: A poor person brings a bird offering or even a meal offering (see Leviticus 5:6–13). And liability is incurred only with two changes in his awareness, i.e., when the sinner was aware of his impurity beforehand, then forgot about it at the time of his sin, and then once again become aware of his impurity. And it has permitted exceptions from its general prohibition with regard to the community, as it is permitted to sacrifice communal offerings in the Temple in a state of impurity. With these leniencies in mind, is it not right that one should be liable due to violation of the prohibition against eating consecrated food while ritually impure only for an item that has permitting factors, either for a person or for the altar.
תַּלְמוּד לוֹמַר: ״אֲשֶׁר הֵם מַקְדִּישִׁים לִי״.
Therefore, the verse states, with regard to eating consecrated foods in a state of ritual impurity: “That they separate themselves from the sacred items of the children of Israel, which they consecrate to Me, and that they do not profane My holy name” (Leviticus 22:2). This teaches that a ritually impure person is liable for eating any item that has been consecrated.
יָכוֹל מִיָּד? תַּלְמוּד לוֹמַר: ״יִקְרַב״. אָמַר רַבִּי אֶלְעָזָר: וְכִי יֵשׁ נוֹגֵעַ שֶׁהוּא חַיָּיב?!
One might have thought that one is liable for eating sacred items immediately after they have been consecrated. Therefore, the verse states: “Whoever he is of all your seed among your generations that approaches the sacred items” (Leviticus 22:3), and Rabbi Elazar said, in explanation of this verse: But is there one who merely touches, i.e., approaches, consecrated items, who is liable? Only one who eats consecrated food while in a state of ritual impurity is liable.
אֶלָּא מָה תַּלְמוּד לוֹמַר ״יִקְרַב״? בְּהוּכְשַׁר [בָּשָׂר] לִיקָּרֵב הַכָּתוּב מְדַבֵּר. הָא כֵּיצַד? יֵשׁ לוֹ מַתִּירִין – מִשֶּׁיִּקְרָבוֹ מַתִּירִין, אֵין לוֹ מַתִּירִין – מִשֶּׁיִּקְדַּשׁ בִּכְלִי.
Rather, what is the meaning when the verse states: “Approaches [yikrav]”? This term alludes to sacrificing [hakrava], as though the verse has stated: Whoever sacrifices sacred items and eats them. This teaches that the verse is speaking of flesh that has been rendered fit to be sacrificed. How so? With regard to an item that has permitting factors, one is liable from when the permitting factors are sacrificed. In the case of an item that does not have permitting factors, one is liable from when it is sanctified in a service vessel for the purpose of its sacrifice.
אַשְׁכְּחַן טוּמְאָה; נוֹתָר מְנָלַן? אָתֵי ״חִילּוּל״–״חִילּוּל״ מִטּוּמְאָה.
The Gemara asks: We have found proof that the prohibition against eating consecrated food in a state of ritual impurity applies even to an item that does not have a permitting factor. From where do we derive that notar likewise applies to an item that does not have a permitting factor? The Gemara answers: This is derived through a verbal analogy between profanation stated in the context of notar and profanation stated in the context of ritual impurity. With regard to notar the verse states: “Because he has profaned the sacred item of the Lord” (Leviticus 19:8), and with regard to impurity the verse states: “And that they do not profane My holy name” (Leviticus 22:2).
וְלֵילַף ״עָוֹן״–״עָוֹן״ מִפִּיגּוּל!
The Gemara challenges: But let the halakha of notar be derived through a verbal analogy between “iniquity” stated in the context of notar and “iniquity” stated in the context of piggul. With regard to piggul, the verse states: “It shall be piggul, and the soul that eats of it shall bear his iniquity” (Leviticus 7:18), and with regard to leftover sacrificial meat the verse states: “Therefore anyone who eats it shall bear his iniquity” (Leviticus 19:8). If so, the halakha of notar should be similar to that of piggul, for which one is liable only for an item that has a permitting factor.
מִסְתַּבְּרָא מִטּוּמְאָה הָוֵי לֵיהּ לְמֵילַף, שֶׁכֵּן גֶזֶ״ל סִימָן.
The Gemara answers that it is more reasonable to derive notar from ritual impurity, for several reasons, as indicated by the mnemonic: Gimmel, zayin, lamed. Both notar and impurity are disqualifications that apply to the body [guf ] of the offering itself, whereas piggul is caused by intent; unlike piggul, these two disqualifications are not determined by the sprinkling [zerika] of the blood, and in both cases the Torah uses the term profanation [ḥillul ].
אַדְּרַבָּה, מִפִּיגּוּל הֲוָה לֵיהּ לְמֵילַף – שֶׁכֵּן הוּתַּר, צִיץ, טָהוֹר, בִּזְמַן, קָרֵב; וְהָנֵי נְפִישָׁן!
The Gemara responds: On the contrary, it is more reasonable to derive notar from piggul, as like piggul it does not have permitted exceptions from its general prohibition, it has no atonement through the High Priest’s frontplate, both notar and piggul apply to a ritually pure offering, these disqualifications are dependent on time, and both of them are disqualifications of the item being sacrificed, not the priest performing the service. None of these features are true of ritual impurity. And these reasons for comparing notar to piggul are more numerous.
אֶלָּא מִדְּתָנֵי לֵוִי. דְּתָנֵי לֵוִי: מִנַּיִן שֶׁאַף בִּפְסוּל זְמַן הַכָּתוּב מְדַבֵּר? תַּלְמוּד לוֹמַר: ״וְלֹא יְחַלְּלוּ אֶת קׇדְשֵׁי בְּנֵי יִשְׂרָאֵל״ –
Rather, the halakha of notar is derived from that which Levi taught with regard to the verse: “That they separate themselves from the sacred items of the children of Israel, which they consecrate to Me, and that they do not profane My holy name” (Leviticus 22:2), which is referring to the eating of consecrated food in a state of ritual impurity. As Levi taught: From where is it derived that the verse is speaking even of a disqualification caused by time, and not only ritual impurity? The verse states profanation elsewhere: “And they shall not profane the sacred items of the children of Israel” (Leviticus 22:15).
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.
Din & Daf: The Role of the Mizbeach (altar) and the Identity of the Mikdash
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.
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
I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Toronto, Canada
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 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
Ontario, Canada
Mamaroneck, NY, United States
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Ottawa, Canada
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
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Tekoa, Israel
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
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
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!
אפרת, Israel
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.
Memphis, Tennessee, United States
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Tekoa, Israel
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
HUNTINGTON, United States
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, United States
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Tzur Hadassah, Israel
Zevachim 45
הִלְכְתָא לִמְשִׁיחָא?! אֲמַר לֵיהּ אַבָּיֵי: אֶלָּא מֵעַתָּה, כֹּל שְׁחִיטַת קֳדָשִׁים לָא לִתְנֵי – הִלְכְתָא לִמְשִׁיחָא הוּא! אֶלָּא דְּרוֹשׁ וְקַבֵּל שָׂכָר; הָכָא נָמֵי, דְּרוֹשׁ וְקַבֵּל שָׂכָר. הָכִי קָאָמֵינָא לָךְ: הִלְכְתָא לְמָה לִי? לִישָּׁנָא אַחֲרִינָא, אֲמַר לֵיהּ: הֲלָכָה קָאָמֵינָא.
Does one issue a halakha for the messianic period, when the Temple will be rebuilt? Abaye said to him: If that is so, that such halakhot are not taught, let the tanna not teach all the halakhot of the slaughter of sacrificial animals, i.e., tractate Zevaḥim, as it is entirely a halakha for the messianic period. Rather, one studies these halakhot due to the principle of: Study Torah and receive reward, i.e., one is rewarded for the study of Torah regardless of its practical applicability. Here too, study Torah and receive reward. Rava said to him: This is what I am saying to you: Why do I need a practical ruling of halakha? According to another version, which presents the same answer in different terms, Rava said to him: I spoke in reference to the ruling of halakha, as it is puzzling that a halakhic ruling is given in this case.
מַתְנִי׳ קׇדְשֵׁי גוֹיִם – אֵין חַיָּיבִין עֲלֵיהֶם מִשּׁוּם פִּיגּוּל, נוֹתָר וְטָמֵא; וְהַשּׁוֹחֲטָן בַּחוּץ – פָּטוּר. דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יוֹסֵי מְחַיֵּיב.
MISHNA: With regard to offerings consecrated by gentiles for sacrifice to God, one is not liable for eating them, neither due to violation of the prohibition of piggul if the sacrificial rites were performed with the intent to eat the offering beyond its designated time, nor due to violation of the prohibition of notar, nor due to violation of the prohibition against eating the meat while ritually impure. And one who slaughters them outside the Temple courtyard is exempt; this is the statement of Rabbi Shimon. And Rabbi Yosei deems him liable.
גְּמָ׳ תָּנוּ רַבָּנַן: קׇדְשֵׁי גוֹיִם – לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, וְאֵין חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל, נוֹתָר וְטָמֵא,
GEMARA: The Sages taught in a baraita: With regard to offerings consecrated by gentiles, one may not derive benefit from them ab initio, but if one derived benefit from them, he is not liable after the fact for misusing consecrated property. And one is not liable for eating them, neither due to violation of the prohibition of piggul if the sacrificial rites were performed with the intent to eat the offering beyond its designated time, nor due to violation of the prohibition of notar, nor due to violation of the prohibition against eating the meat while ritually impure.
וְאֵין עוֹשִׂין תְּמוּרָה, וְאֵין מְבִיאִין נְסָכִים, אֲבָל קׇרְבָּנָן טָעוּן נְסָכִים. דִּבְרֵי רַבִּי שִׁמְעוֹן.
And gentiles cannot render an animal a substitute, i.e., if a gentile stated with regard to an animal that it should be the substitute of a consecrated animal, the substitution does not take effect. And gentiles cannot bring libations that are brought by themselves as a separate offering and do not accompany an animal offering, but their animal offerings require libations. This is the statement of Rabbi Shimon.
אָמַר רַבִּי יוֹסֵי: רוֹאֶה אֲנִי בְּכוּלָּן לְהַחְמִיר, שֶׁנֶּאֱמַר בָּהֶן ״לַה׳״. בַּמֶּה דְּבָרִים אֲמוּרִים – בְּקׇדְשֵׁי מִזְבֵּחַ, אֲבָל בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת – מוֹעֲלִין בָּהֶן.
Rabbi Yosei says: I see the logic of the opinion that in all of these cases it is correct to be stringent about the offerings of gentiles, as it is stated with regard to them: “Any man of the house of Israel, or of the strangers in Israel that will sacrifice his offering…to the Lord” (Leviticus 22:18). This indicates that all offerings, even those of gentiles, are fully consecrated to God; therefore, the halakhot of misuse, piggul, notar, and eating the meat while ritually impure should all apply to the offerings of gentiles. In what case is this statement said? In the case of items consecrated for the altar. But with regard to items that are consecrated by gentiles for Temple maintenance, one who derives benefit from them is liable for misusing them. This concludes the baraita.
לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. לֹא נֶהֱנִין – מִדְּרַבָּנַן.
The Gemara begins to analyze this baraita in detail. The baraita taught that one may not derive benefit from items consecrated by gentiles ab initio, but if one derived benefit from them, he is not liable after the fact for misusing of consecrated property. The Gemara explains: One may not derive benefit from them by rabbinic law, as the Sages prohibited deriving benefit from any item that was consecrated to God.
וְלֹא מוֹעֲלִין – דְּגָמַר מְעִילָה ״חֵט״–״חֵט״ מִתְּרוּמָה, דְּבִתְרוּמָה כְּתִיב: ״בְּנֵי יִשְׂרָאֵל״ – וְלֹא גוֹיִם.
The Gemara’s explanation continues: But if one derived benefit from them, he is not liable after the fact for misusing consecrated property, as the tanna of the baraita derives the halakha of misuse of consecrated property through a verbal analogy between “sin” stated with regard to misuse of consecrated items and the word “sin” stated with regard to teruma. With regard to misuse of consecrated property, the verse states: “If any one commits a trespass, and sins through error, in the sacred items of the Lord” (Leviticus 5:15). In the case of teruma, the verse states: “Lest they bear sin for it, and die due to it, if they profane it” (Leviticus 22:9). And with regard to teruma, it is written: “And they shall not profane the sacred items of the children of Israel” (Leviticus 22:15), which indicates: But not the sacred items of gentiles, i.e., one is not liable for partaking of the teruma of gentiles while he is in a state of ritual impurity.
וְאֵין חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, נוֹתָר וְטָמֵא. מַאי טַעְמָא? דְּאָתֵי פִּיגּוּל ״עָוֹן״–״עָוֹן״ מִנּוֹתָר,
The baraita further taught: And one is not liable for eating the offerings of gentiles due to violation of the prohibition of piggul, or notar, or eating the meat while ritually impure. The Gemara asks: What is the reason for this? The Gemara explains that the halakha of piggul is derived through a verbal analogy between the word “iniquity” stated with regard to piggul and the word “iniquity” stated with regard to notar. With regard to piggul, the verse states: “It shall be piggul, and the soul that eats it shall bear his iniquity” (Leviticus 7:18), and with regard to leftover sacrificial meat the verse states: “Therefore anyone who eats it shall bear his iniquity” (Leviticus 19:8).
וְאָתֵי נוֹתָר ״חִילּוּל״–״חִילּוּל״ מִטּוּמְאָה, וּבְטוּמְאָה כְּתִיב: ״בְּנֵי יִשְׂרָאֵל״ – וְלֹא גּוֹיִם.
And the halakha of notar itself is derived through a verbal analogy between profanation stated with regard to notar and profanation stated with regard to ritual impurity. With regard to notar the verse states: “Because he has profaned the sacred item of the Lord” (Leviticus 19:8), and with regard to impurity the verse states: “And that they do not profane My holy name” (Leviticus 22:2). And with regard to impurity it is written in that same verse: “That they separate themselves from the sacred items of the children of Israel,” which indicates: But not the sacred items of gentiles.
וְאֵין עוֹשִׂין תְּמוּרָה. מַאי טַעְמָא? דְּאִיתַּקַּשׁ תְּמוּרָה לְמַעְשַׂר בְּהֵמָה, וּמַעְשַׂר בְּהֵמָה אִיתַּקַּשׁ לְמַעְשַׂר דָּגָן, וּבְמַעְשַׂר דָּגָן כְּתִיב: ״בְּנֵי יִשְׂרָאֵל״ – וְלֹא גּוֹיִם.
The baraita also teaches: And gentiles cannot render an animal a substitute. The Gemara asks: What is the reason for this? The Gemara explains: It is because substitution is juxtaposed in the Torah with animal tithe, as the verse states: “And concerning the tithe of the herd, or of the flock…the tenth shall be sacred to the Lord…neither shall he make a substitute for it” (Leviticus 27:32–33). And animal tithe is juxtaposed with the tithe of grains, as the verse states: “You shall tithe [asser te’asser] all the increase of your seed that the field brings forth year by year. And you shall eat before the Lord your God, in the place that He shall choose to place His name there, the tithe of your grain” (Deuteronomy 14:22–23). The doubled verb form, asser te’asser, is understood as an allusion to two tithes, grain tithe and animal tithe. And with regard to the tithe of grains it is written: “When you take of the children of Israel the tithes” (Numbers 18:24), which indicates: But not of gentiles.
וְכִי דָּבָר הַלָּמֵד בְּהֶיקֵּשׁ חוֹזֵר וּמְלַמֵּד בְּהֶיקֵּשׁ?! מַעְשַׂר דָּגָן חוּלִּין הוּא.
The Gemara asks: But does a matter derived via a juxtaposition again teach via a juxtaposition? There is a principle that in consecrated matters, a halakha derived via a juxtaposition cannot teach another halakha via a juxtaposition. The Gemara answers: This derivation is not relevant exclusively to consecrated matters, as the tithe of grains is non-sacred food.
הָנִיחָא לְמַאן דְּאָמַר בָּתַר מְלַמֵּד אָזְלִינַן; אֶלָּא לְמַאן דְּאָמַר בָּתַר לָמֵד אָזְלִינַן, מַאי אִיכָּא לְמֵימַר?
The Gemara raises a difficulty: This works out well according to the one who says that when implementing this principle we follow the source that teaches the halakha, i.e., if the matter that teaches the first juxtaposition involves non-sacred items, one can employ two juxtapositions even with regard to deriving the halakha for consecrated matters. But according to the one who says that we follow the matter that is taught the halakha, i.e., the case to which we wish to apply the halakha, and if that case involves offerings one cannot employ two juxtapositions, what can be said?
אֶלָּא מַעְשַׂר בְּהֵמָה חוֹבָה – שֶׁאֵין קָבוּעַ לָהּ זְמַן הוּא, וְחוֹבָה שֶׁאֵין לָהּ זְמַן קָבוּעַ – יִשְׂרָאֵל מַיְיתוּ, גּוֹיִם לָא מַיְיתוּ.
Rather, the reason why gentiles cannot bring an animal tithe offering is that animal tithe is an obligation for which there is no fixed time, and with regard to any obligation for which there is no fixed time, a Jew can bring it but gentiles cannot bring it. And as stated, substitution is juxtaposed with the animal tithe, and therefore gentiles can also not render an animal a substitute.
וְאֵין מְבִיאִין נְסָכִים. תָּנוּ רַבָּנַן: ״אֶזְרָח״ – אֶזְרָח מֵבִיא נְסָכִים, וְאֵין הַגּוֹי מֵבִיא נְסָכִים. יָכוֹל לֹא תְּהֵא עוֹלָתוֹ טְעוּנָה נְסָכִים? תַּלְמוּד לוֹמַר: ״כָּכָה״.
§ The baraita teaches: And gentiles cannot bring libations that are brought by themselves as a separate offering and do not accompany an animal offering, but their animal offerings require libations. The Gemara cites the source of these halakhot. The Sages taught in a baraita: The verse states with regard to libations: “All who are homeborn shall do these things after this manner” (Numbers 15:13), which teaches that those who are homeborn, i.e., Jews, can bring libations as a separate offering, but a gentile cannot bring such libations. One might consequently have thought that a gentile’s burnt offering should not require the standard accompanying libations. Therefore, the verse states: “So it shall be done for each bull” (Numbers 15:11), which indicates that every offering requires libations.
אָמַר רַבִּי יוֹסֵי: רוֹאֶה אֲנִי בְּכוּלָּן לְהַחְמִיר. בַּמֶּה דְּבָרִים אֲמוּרִים – בְּקׇדְשֵׁי מִזְבֵּחַ כּוּ׳. מַאי טַעְמָא?
The baraita continues: Rabbi Yosei says: I see that in all of these cases it is correct to be stringent. In what case is this statement said? In the case of items consecrated for the altar. But with regard to items that are consecrated by gentiles for Temple maintenance, one who derives benefit from them is liable for misusing them. The Gemara asks: What is the reason of Rabbi Yosei?
קָסָבַר: כִּי גָּמְרָה מְעִילָה ״חֵט״–״חֵט״ מִתְּרוּמָה – דּוּמְיָא דִּתְרוּמָה, דְּקַדִּישָׁא קְדוּשַּׁת הַגּוּף; אֲבָל קְדוּשַּׁת בֶּדֶק הַבַּיִת, דִּקְדוּשַּׁת דָּמִים – לָא.
The Gemara answers that Rabbi Yosei holds that when the halakha of misuse of consecrated property is derived through a verbal analogy between “sin” stated with regard to misuse of consecrated property and “sin” stated with regard to teruma, this is referring to items that are similar to teruma, which is sacred with inherent sanctity. But with regard to an item consecrated for Temple maintenance, which has no inherent sanctity, but only sanctity that inheres in its value, this exemption of gentiles does not apply.
תָּנוּ רַבָּנַן: דָּם שֶׁנִּטְמָא וּזְרָקוֹ, בְּשׁוֹגֵג – הוּרְצָה,
The Gemara continues to analyze the opinion of Rabbi Yosei. The Sages taught in a baraita: With regard to blood that became impure and a priest sprinkled it on the altar, if he did so unwittingly, the offering is accepted.
בְּמֵזִיד – לֹא הוּרְצָה. בַּמֶּה דְּבָרִים אֲמוּרִים – בְּיָחִיד; אֲבָל בְּצִיבּוּר, בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד – הוּרְצָה. וּבְגוֹיִם, בֵּין בְּשׁוֹגֵג וּבֵין בְּמֵזִיד – לֹא הוּרְצָה.
But if he sprinkled the blood intentionally, the offering is not accepted. In what case is this statement said? It is with regard to the offering of an individual. But with regard to the offering of the community, whether the priest sprinkled the blood unwittingly or he did so intentionally, the offering is accepted. And in the case of the offerings of gentiles, whether he sprinkled the blood unwittingly or he did so intentionally, the offering is not accepted.
אַמְרוּהָ רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא: כְּמַאן? דְּלָא כְּרַבִּי יוֹסֵי; דְּאִי רַבִּי יוֹסֵי, הָאָמַר: בְּכוּלָּן אֲנִי רוֹאֶה לְהַחְמִיר!
The Sages said before Rav Pappa: In accordance with whose opinion was this baraita taught? Apparently, it was taught not in accordance with the opinion of Rabbi Yosei, as if it reflects the opinion of Rabbi Yosei, there is a difficulty: Doesn’t Rabbi Yosei say: I see the logic of the opinion that in all of these cases it is correct to be stringent about the offerings of gentiles? This indicates that Rabbi Yosei equates the halakhot applying to the offerings of gentiles with those governing the offerings of Jews.
אֲמַר לְהוּ רַב פָּפָּא: אֲפִילּוּ תֵּימָא רַבִּי יוֹסֵי, שָׁאנֵי הָתָם דְּאָמַר קְרָא: ״לָהֶם״ – לָהֶם וְלֹא לְגוֹיִם.
Rav Pappa said to them: You may even say that the baraita is in accordance with the opinion of Rabbi Yosei, and it is different there, as the verse states with regard to the High Priest’s frontplate, which atones for ritual impurity contracted by offerings in the Temple without the knowledge of those offering them: “And it shall be always upon his forehead that it may be accepted for them before the Lord” (Exodus 28:38), which indicates that it is accepted for them, i.e., for Jews, but not for gentiles.
אֲמַר לֵיהּ רַב הוּנָא בְּרֵיהּ דְּרַב נָתָן לְרַב פָּפָּא: אֶלָּא מֵעַתָּה, ״אֲשֶׁר הֵם מַקְדִּישִׁים״ – הָכִי נָמֵי, הֵם וְלֹא גּוֹיִם?!
Rav Huna, son of Rav Natan, said to Rav Pappa: If that is so, with regard to the verse discussing ritually impure priests and consecrated items: “That they separate themselves from the sacred items of the children of Israel, which they consecrate to Me” (Leviticus 22:2), so too, would Rabbi Yosei say that the prohibition against eating consecrated items in a state of ritual impurity applies only to offerings which they, the Jews, consecrate, and not to those of gentiles? This cannot be, as Rabbi Yosei explicitly states in the baraita that in this regard the offerings of gentiles are like those of Jews.
אֶלָּא אָמַר רַב אָשֵׁי, אָמַר קְרָא: ״לְרָצוֹן לָהֶם״ – וְגוֹיִם לָאו בְּנֵי הַרְצָאָה נִינְהוּ.
Rather, Rav Ashi says that it is not from the words “for them” that one derives that the offering of a gentile is not accepted when the blood that was sprinkled had become impure. Rather, it is because the atonement achieved by way of the High Priest’s frontplate does not apply to gentiles, as the verse states: “That it may be accepted for them before the Lord” (Exodus 28:38), and gentiles are not subject to the acceptance of offerings.
מַתְנִי׳ דְּבָרִים שֶׁאֵין חַיָּיבִים עֲלֵיהֶם מִשּׁוּם פִּיגּוּל, חַיָּיבִין עֲלֵיהֶן מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא; חוּץ מִן הַדָּם. רַבִּי שִׁמְעוֹן מְחַיֵּיב בְּדָבָר שֶׁדַּרְכָּן לֶאֱכוֹל, אֲבָל הָעֵצִים וְהַלְּבוֹנָה וְהַקְּטוֹרֶת אֵין חַיָּיבִין עָלָיו מִשּׁוּם טוּמְאָה.
MISHNA: Even with regard to those items enumerated in the previous mishna (42b) for which one is not liable for eating them due to violation of the prohibition of piggul, e.g., the handful, the frankincense, and the incense, one is, nevertheless, liable for eating them due to violation of the prohibition of notar, and due to violation of the prohibition against eating consecrated food while ritually impure, except for the blood. Rabbi Shimon deems one liable for an item whose typical manner is such that one eats it. But with regard to the wood, the frankincense, and the incense, one is not liable for eating them due to violation of the prohibition against eating a consecrated item while ritually impure.
גְּמָ׳ תָּנוּ רַבָּנַן: יָכוֹל לֹא יְהוּ חַיָּיבִין מִשּׁוּם טוּמְאָה אֶלָּא עַל דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין – בֵּין לְאָדָם בֵּין לְמִזְבֵּחַ?
GEMARA: The Sages taught in a baraita: It might have been thought that one should be liable due to violation of the prohibition against eating consecrated food while in a state of ritual impurity only for an item that has permitting factors, either for consumption by a person or for burning on the altar.
וְדִין הוּא; וּמָה פִּיגּוּל, שֶׁהוּא בִּקְבִיעָה וּבִידִיעָה אַחַת וְלֹא הוּתַּר מִכְּלָלוֹ – אֵין חַיָּיבִין עָלָיו אֶלָּא עַל דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין, בֵּין לְאָדָם בֵּין לְמִזְבֵּחַ;
The baraita explains: And this may be derived via a logical derivation: Just as with regard to piggul, which renders one who unwittingly eats it liable to bring a fixed sin offering, and this liability is incurred with one change in his awareness, i.e., it suffices for the sinner to become aware after the fact that he had sinned unwittingly, and it has no permitted exceptions from its general prohibition, as there are no circumstances in which one is permitted to eat piggul, and yet one is liable due to violation of the prohibition against eating piggul only for an item that has permitting factors, either for consumption by a person or for burning on the altar, so too, the same should certainly apply to the more lenient case of ritual impurity.
טוּמְאָה, שֶׁהִיא בְּעוֹלֶה וְיוֹרֵד וּבִשְׁתֵּי יְדִיעוֹת וְהוּתְּרָה מִכְּלָלָהּ – אֵינוֹ דִּין שֶׁאֵינוֹ חַיָּיב אֶלָּא עַל דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין, בֵּין לְאָדָם בֵּין לְמִזְבֵּחַ?
The Gemara elaborates: Impurity is more lenient than piggul, as it renders the unwitting sinner liable only to bring a sliding-scale offering, which varies according to his financial circumstances: A poor person brings a bird offering or even a meal offering (see Leviticus 5:6–13). And liability is incurred only with two changes in his awareness, i.e., when the sinner was aware of his impurity beforehand, then forgot about it at the time of his sin, and then once again become aware of his impurity. And it has permitted exceptions from its general prohibition with regard to the community, as it is permitted to sacrifice communal offerings in the Temple in a state of impurity. With these leniencies in mind, is it not right that one should be liable due to violation of the prohibition against eating consecrated food while ritually impure only for an item that has permitting factors, either for a person or for the altar.
תַּלְמוּד לוֹמַר: ״אֲשֶׁר הֵם מַקְדִּישִׁים לִי״.
Therefore, the verse states, with regard to eating consecrated foods in a state of ritual impurity: “That they separate themselves from the sacred items of the children of Israel, which they consecrate to Me, and that they do not profane My holy name” (Leviticus 22:2). This teaches that a ritually impure person is liable for eating any item that has been consecrated.
יָכוֹל מִיָּד? תַּלְמוּד לוֹמַר: ״יִקְרַב״. אָמַר רַבִּי אֶלְעָזָר: וְכִי יֵשׁ נוֹגֵעַ שֶׁהוּא חַיָּיב?!
One might have thought that one is liable for eating sacred items immediately after they have been consecrated. Therefore, the verse states: “Whoever he is of all your seed among your generations that approaches the sacred items” (Leviticus 22:3), and Rabbi Elazar said, in explanation of this verse: But is there one who merely touches, i.e., approaches, consecrated items, who is liable? Only one who eats consecrated food while in a state of ritual impurity is liable.
אֶלָּא מָה תַּלְמוּד לוֹמַר ״יִקְרַב״? בְּהוּכְשַׁר [בָּשָׂר] לִיקָּרֵב הַכָּתוּב מְדַבֵּר. הָא כֵּיצַד? יֵשׁ לוֹ מַתִּירִין – מִשֶּׁיִּקְרָבוֹ מַתִּירִין, אֵין לוֹ מַתִּירִין – מִשֶּׁיִּקְדַּשׁ בִּכְלִי.
Rather, what is the meaning when the verse states: “Approaches [yikrav]”? This term alludes to sacrificing [hakrava], as though the verse has stated: Whoever sacrifices sacred items and eats them. This teaches that the verse is speaking of flesh that has been rendered fit to be sacrificed. How so? With regard to an item that has permitting factors, one is liable from when the permitting factors are sacrificed. In the case of an item that does not have permitting factors, one is liable from when it is sanctified in a service vessel for the purpose of its sacrifice.
אַשְׁכְּחַן טוּמְאָה; נוֹתָר מְנָלַן? אָתֵי ״חִילּוּל״–״חִילּוּל״ מִטּוּמְאָה.
The Gemara asks: We have found proof that the prohibition against eating consecrated food in a state of ritual impurity applies even to an item that does not have a permitting factor. From where do we derive that notar likewise applies to an item that does not have a permitting factor? The Gemara answers: This is derived through a verbal analogy between profanation stated in the context of notar and profanation stated in the context of ritual impurity. With regard to notar the verse states: “Because he has profaned the sacred item of the Lord” (Leviticus 19:8), and with regard to impurity the verse states: “And that they do not profane My holy name” (Leviticus 22:2).
וְלֵילַף ״עָוֹן״–״עָוֹן״ מִפִּיגּוּל!
The Gemara challenges: But let the halakha of notar be derived through a verbal analogy between “iniquity” stated in the context of notar and “iniquity” stated in the context of piggul. With regard to piggul, the verse states: “It shall be piggul, and the soul that eats of it shall bear his iniquity” (Leviticus 7:18), and with regard to leftover sacrificial meat the verse states: “Therefore anyone who eats it shall bear his iniquity” (Leviticus 19:8). If so, the halakha of notar should be similar to that of piggul, for which one is liable only for an item that has a permitting factor.
מִסְתַּבְּרָא מִטּוּמְאָה הָוֵי לֵיהּ לְמֵילַף, שֶׁכֵּן גֶזֶ״ל סִימָן.
The Gemara answers that it is more reasonable to derive notar from ritual impurity, for several reasons, as indicated by the mnemonic: Gimmel, zayin, lamed. Both notar and impurity are disqualifications that apply to the body [guf ] of the offering itself, whereas piggul is caused by intent; unlike piggul, these two disqualifications are not determined by the sprinkling [zerika] of the blood, and in both cases the Torah uses the term profanation [ḥillul ].
אַדְּרַבָּה, מִפִּיגּוּל הֲוָה לֵיהּ לְמֵילַף – שֶׁכֵּן הוּתַּר, צִיץ, טָהוֹר, בִּזְמַן, קָרֵב; וְהָנֵי נְפִישָׁן!
The Gemara responds: On the contrary, it is more reasonable to derive notar from piggul, as like piggul it does not have permitted exceptions from its general prohibition, it has no atonement through the High Priest’s frontplate, both notar and piggul apply to a ritually pure offering, these disqualifications are dependent on time, and both of them are disqualifications of the item being sacrificed, not the priest performing the service. None of these features are true of ritual impurity. And these reasons for comparing notar to piggul are more numerous.
אֶלָּא מִדְּתָנֵי לֵוִי. דְּתָנֵי לֵוִי: מִנַּיִן שֶׁאַף בִּפְסוּל זְמַן הַכָּתוּב מְדַבֵּר? תַּלְמוּד לוֹמַר: ״וְלֹא יְחַלְּלוּ אֶת קׇדְשֵׁי בְּנֵי יִשְׂרָאֵל״ –
Rather, the halakha of notar is derived from that which Levi taught with regard to the verse: “That they separate themselves from the sacred items of the children of Israel, which they consecrate to Me, and that they do not profane My holy name” (Leviticus 22:2), which is referring to the eating of consecrated food in a state of ritual impurity. As Levi taught: From where is it derived that the verse is speaking even of a disqualification caused by time, and not only ritual impurity? The verse states profanation elsewhere: “And they shall not profane the sacred items of the children of Israel” (Leviticus 22:15).
