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Today's Daf Yomi

June 13, 2018 | 诇壮 讘住讬讜谉 转砖注状讞

  • This month's learning is sponsored by the Kessler, Wolkenfeld and Grossman families in loving memory of Mia Rose bat Matan Yehoshua v鈥 Elana Malka. "讛 谞转谉 讜讛 诇拽讞. 讬讛讬 砖诐 讛 诪讘讜专讱"

  • This month's shiurim are sponsored by Shoshana Shur for the refuah shleima of Meira Bat Zelda Zahava.

Zevachim 61

Can kodshim kalim be eaten when there is no altar? An alternative opinion is brought. Was the altar in the mishkan in Shilo made of stone? Different opinions are brought. A mishna is brought which says that the altar in the time of the seconbd temple was larger than the first temple. Why?

讛讗 专讘讬 讬砖诪注讗诇 讛讗 专讘谞谉

This first baraita is in accordance with the opinion of Rabbi Yishmael, who derives that meat of a firstborn offering, which is an offering of lesser sanctity, cannot be consumed if the altar is damaged or absent, based upon the halakha pertaining to the blood of the firstborn. That second baraita is in accordance with the opinion of the Sages, who disagree with Rabbi Yishmael.

讜讗讬讘注讬转 讗讬诪讗 讛讗 讜讛讗 讘拽讚砖讬 拽讚砖讬诐 讜诪讗讬 讘砖谞讬 诪拽讜诪讜转 拽讜讚诐 砖讬注诪讬讚讜 诇讜讬诐 讗转 讛诪砖讻谉

And if you wish, say there is a different resolution of the two baraitot: Both this baraita and that baraita are referring to offerings of the most sacred order. And what does the second baraita mean when it says the food may be consumed in two locations? It is referring to when the Israelites arrive at a new camp, before the Levites erect the Tabernacle,

讜诇讗讞专 砖讬驻专拽讜 讛诇讜讬诐 讗转 讛诪砖讻谉

and, when they are leaving the camp, after the Levites dismantle the Tabernacle but before they remove the altar. Since the altar has not yet been moved, it is still permitted to consume the sacrificial food.

诪讛讜 讚转讬诪讗 讗讬驻住讬诇 诇讛讜 讘讬讜爪讗 拽讗 诪砖诪注 诇谉

The Gemara continues: It was necessary to state this halakha lest you say that once the partitions surrounding the courtyard have been taken down, the sacrificial food has been disqualified because it is considered to have left the courtyard of the Tabernacle. Therefore, the baraita teaches us that the food is permitted for consumption as long as the altar remains in place.

讜讗讬诪讗 讛讻讬 谞诪讬 讗诪专 拽专讗 讜谞住注 讗讛诇 诪讜注讚 讗祝 注诇 驻讬 砖谞住注 讗讛诇 诪讜注讚 讛讜讗

The Gemara challenges: And say it is indeed so, that the sacrificial food should be disqualified because it is no longer within the partitions surrounding the courtyard. The Gemara explains: The verse states: 鈥淭hen the Tent of Meeting shall travel鈥 (Numbers 2:17). This verse indicates that even though it traveled it is still considered the Tent of Meeting. Therefore, the sacrificial food is not considered to have left its designated area.

讗诪专 专讘 讛讜谞讗 讗诪专 专讘 诪讝讘讞 砖诇 砖讬诇讛 砖诇 讗讘谞讬诐 讛讬讛 讚转谞讬讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 诪讛 转诇诪讜讚 诇讜诪专 讗讘谞讬诐 讗讘谞讬诐 讗讘谞讬诐 砖诇砖 驻注诪讬诐 讗讞讚 砖诇 砖讬诇讛 讜讗讞讚 砖诇 谞讜讘 讜讙讘注讜谉 讜讘讬转 注讜诇诪讬诐

搂 The Gemara raises another discussion concerning the altar: Rav Huna says that Rav says: The altar in Shiloh was fashioned of stones, unlike the portable altar constructed in the time of Moses, which was fashioned from copper. This is as it is taught in a baraita: Rabbi Eliezer ben Yaakov says: Why must the verses state that the altar must be fashioned from stones (Exodus 20:22), and state again that the altar must be fashioned from stones (Deuteronomy 27:5), and mention yet again the word stones (Deuteronomy 27:6), with regard to the altar, for a total of three times? These allude to three different stone altars: One in Shiloh, and one in Nov and Gibeon, and one in the Eternal House, i.e., the Temple.

诪转讬讘 专讘 讗讞讗 讘专 讗诪讬 讗砖 砖讬专讚讛 诪谉 讛砖诪讬诐 讘讬诪讬 诪砖讛 诇讗 谞住转诇拽讛 诪注诇 诪讝讘讞 讛谞讞讜砖转 讗诇讗 讘讬诪讬 砖诇诪讛 讜讗砖 砖讬专讚讛 讘讬诪讬 砖诇诪讛 诇讗 谞住转诇拽讛 注讚 砖讘讗 诪谞砖讛 讜住讬诇拽讛 讜讗诐 讗讬转讗 诪注讬拽专讗 讛讜讗 讚讗讬住转诇拽 诇讬讛

Rav A岣 bar Ami raises an objection based on a baraita: The fire that descended from Heaven upon the altar in the days of Moses (see Leviticus 9:24) departed from atop the copper altar only in the days of Solomon, when he replaced the copper altar with a stone altar, and the fire that descended upon the altar in the days of Solomon did not depart until Manasseh came and removed it by destroying the altar. And if it is so that the altar in Shiloh was fashioned of stones, it emerges that the fire departed the copper altar earlier, when the stone altar in Shiloh replaced the copper altar of Moses, many years before King Solomon.

讛讜讗 讚讗诪专 讻专讘讬 谞转谉 讚转谞讬讗 专讘讬 谞转谉 讗讜诪专 诪讝讘讞 砖诇 砖讬诇讛 砖诇 谞讞讜砖转 讛讬讛 讞诇讜诇 讜诪诇讗 讗讘谞讬诐

The Gemara explains: Rav Huna stated his opinion in accordance with the statement of Rabbi Natan, as it is taught in a baraita that Rabbi Natan says: The altar in Shiloh was fashioned of copper; it was hollow and full of stones.

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 诪讗讬 诇讗 谞住转诇拽讛 诇讗 谞住转诇拽讛 诇讘讟诇讛 诪讗讬 讛讬讗 专讘谞谉 讗诪专讬 砖讘讬讘讗 讛讜讛 诪砖讚专讗 专讘 驻驻讗 讗诪专 讗讜砖驻讬讝讗 讛讜讛 谞拽讟 讜讝讬诪谞讬谉 讛讻讗 讜讝讬诪谞讬谉 讛讻讗

Rav Na岣an bar Yitz岣k says there is an alternative answer: What is the meaning of the statement in the baraita that the fire did not depart until the days of Solomon? It means that it did not depart in a manner in which it was nullified; it was still somewhat present in Shiloh on the copper altar, which stood together with the stone altar. The Gemara asks: What is it, i.e., what does it mean that the fire did not depart a manner in which it was nullified? The Gemara answers: The Rabbis say: The fire on the copper altar would emit sparks toward the stone altar when the priests would sacrifice offerings on the stone altar. Rav Pappa says: The fire was as a guest; sometimes it was here, on the copper altar, and sometimes it was there, on the stone altar.

转谞谉 讛转诐 讜讻砖注诇讜 讘谞讬 讛讙讜诇讛 讛讜住讬驻讜 注诇讬讜 讗专讘注 讗诪讜转 诪谉 讛讚专讜诐 讜讗专讘注 讗诪讜转 诪谉 讛诪注专讘 讻诪讬谉 讙诪讗 诪讗讬 讟注诪讗 讗诪专 专讘 讬讜住祝 诪砖讜诐 讚诇讗 住驻拽

搂 The Gemara continues discussing the altar: We learned in a mishna there (Middot 35b): The altar in the First Temple was twenty-eight by twenty-eight cubits. When the members of the exile ascended to Jerusalem in the beginning of the Second Temple period, they added four cubits to it on the south and four cubits on the west sides of the altar, like the shape of the Greek letter gamma, i.e., the additions made a right angle. As a result, the altar in the Second Temple was thirty-two by thirty-two cubits. The Gemara asks: What was the reason for this expansion? Rav Yosef said: Because the size of the altar from the First Temple was not sufficient.

讗诪专 诇讬讛 讗讘讬讬 讛砖转讗 诪拽讚砖 专讗砖讜谉 讚讻转讬讘 讘讬讛 讬讛讜讚讛 讜讬砖专讗诇 专讘讬诐 讻讞讜诇 讗砖专 注诇 砖驻转 讛讬诐 住驻拽 诪拽讚砖 砖谞讬 讚讻转讬讘 讘讬讛 讻诇 讛拽讛诇 讻讗讞讚 讗专讘注 专讘讜讗 诇讗 住驻拽 讗诪专 诇讬讛 讛转诐 讗砖 砖诇 砖诪讬诐 诪住讬讬注转谉 讛讻讗 讗讬谉 讗砖 砖诇 砖诪讬诐 诪住讬讬注转谉

Abaye said to him: Now, if in the First Temple era, about which it is written: 鈥淛udah and Israel were many as the sand that is by the sea鈥 (I聽Kings 4:20), the altar was sufficient, how could it be that in the Second Temple era, about which it is written: 鈥淭he whole congregation together was forty and two thousand three hundred and sixty鈥 (Ezra 2:64), the altar was not sufficient? Rav Yosef said to Abaye: There, in the First Temple, a heavenly fire would assist them and consume the offerings. Here, in the Second Temple, there was no heavenly fire that would assist them. Therefore, they needed a larger area in which to burn the offerings.

讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 诪砖讜诐 讘专 拽驻专讗 砖讬转讬谉 讛讜住讬驻讜 诪注讬拽专讗 住讘讜专 诪讝讘讞 讗讚诪讛 砖讛讜讗 讗讟讜诐 讘讗讚诪讛

When Ravin came from Eretz Yisrael to Babylonia, he reported that which Rabbi Shimon ben Pazi says in the name of Bar Kappara with regard to the expansion of the altar: They expanded the altar to extend over the underground cavities into which the libations flowed. Initially, in the First Temple era, they held that when the verse states: 鈥淎n altar of earth you shall make for Me鈥 (Exodus 20:21), it means that it should be completely filled with earth.

讜诇讘住讜祝 住讘讜专 砖转讬讛 讻讗讻讬诇讛 讜诪讗讬 诪讝讘讞 讗讚诪讛 砖讛讜讗 诪讞讜讘专 讘讗讚诪讛 砖诇讗 讬讘谞谞讜 诇讗 注诇 讙讘讬 讻讬驻讬诐

But ultimately, in the Second Temple era, they maintained that the altar鈥檚 drinking is like its eating, i.e., just as the offerings are burned upon the altar, so too, the libations must be poured onto the altar itself and not down its side. Consequently, they expanded the altar to cover the underground cavities, and created holes in the altar so that the libations could be poured on top of the altar and flow into the underground cavities. And according to this, what is the meaning of the phrase 鈥渁n altar of earth鈥? It teaches that the altar must be attached to the earth, so that one may not build it on top of arches

  • This month's learning is sponsored by the Kessler, Wolkenfeld and Grossman families in loving memory of Mia Rose bat Matan Yehoshua v鈥 Elana Malka. "讛 谞转谉 讜讛 诇拽讞. 讬讛讬 砖诐 讛 诪讘讜专讱"

  • This month's shiurim are sponsored by Shoshana Shur for the refuah shleima of Meira Bat Zelda Zahava.

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Zevachim 61

The William Davidson Talmud | Powered by Sefaria

Zevachim 61

讛讗 专讘讬 讬砖诪注讗诇 讛讗 专讘谞谉

This first baraita is in accordance with the opinion of Rabbi Yishmael, who derives that meat of a firstborn offering, which is an offering of lesser sanctity, cannot be consumed if the altar is damaged or absent, based upon the halakha pertaining to the blood of the firstborn. That second baraita is in accordance with the opinion of the Sages, who disagree with Rabbi Yishmael.

讜讗讬讘注讬转 讗讬诪讗 讛讗 讜讛讗 讘拽讚砖讬 拽讚砖讬诐 讜诪讗讬 讘砖谞讬 诪拽讜诪讜转 拽讜讚诐 砖讬注诪讬讚讜 诇讜讬诐 讗转 讛诪砖讻谉

And if you wish, say there is a different resolution of the two baraitot: Both this baraita and that baraita are referring to offerings of the most sacred order. And what does the second baraita mean when it says the food may be consumed in two locations? It is referring to when the Israelites arrive at a new camp, before the Levites erect the Tabernacle,

讜诇讗讞专 砖讬驻专拽讜 讛诇讜讬诐 讗转 讛诪砖讻谉

and, when they are leaving the camp, after the Levites dismantle the Tabernacle but before they remove the altar. Since the altar has not yet been moved, it is still permitted to consume the sacrificial food.

诪讛讜 讚转讬诪讗 讗讬驻住讬诇 诇讛讜 讘讬讜爪讗 拽讗 诪砖诪注 诇谉

The Gemara continues: It was necessary to state this halakha lest you say that once the partitions surrounding the courtyard have been taken down, the sacrificial food has been disqualified because it is considered to have left the courtyard of the Tabernacle. Therefore, the baraita teaches us that the food is permitted for consumption as long as the altar remains in place.

讜讗讬诪讗 讛讻讬 谞诪讬 讗诪专 拽专讗 讜谞住注 讗讛诇 诪讜注讚 讗祝 注诇 驻讬 砖谞住注 讗讛诇 诪讜注讚 讛讜讗

The Gemara challenges: And say it is indeed so, that the sacrificial food should be disqualified because it is no longer within the partitions surrounding the courtyard. The Gemara explains: The verse states: 鈥淭hen the Tent of Meeting shall travel鈥 (Numbers 2:17). This verse indicates that even though it traveled it is still considered the Tent of Meeting. Therefore, the sacrificial food is not considered to have left its designated area.

讗诪专 专讘 讛讜谞讗 讗诪专 专讘 诪讝讘讞 砖诇 砖讬诇讛 砖诇 讗讘谞讬诐 讛讬讛 讚转谞讬讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 诪讛 转诇诪讜讚 诇讜诪专 讗讘谞讬诐 讗讘谞讬诐 讗讘谞讬诐 砖诇砖 驻注诪讬诐 讗讞讚 砖诇 砖讬诇讛 讜讗讞讚 砖诇 谞讜讘 讜讙讘注讜谉 讜讘讬转 注讜诇诪讬诐

搂 The Gemara raises another discussion concerning the altar: Rav Huna says that Rav says: The altar in Shiloh was fashioned of stones, unlike the portable altar constructed in the time of Moses, which was fashioned from copper. This is as it is taught in a baraita: Rabbi Eliezer ben Yaakov says: Why must the verses state that the altar must be fashioned from stones (Exodus 20:22), and state again that the altar must be fashioned from stones (Deuteronomy 27:5), and mention yet again the word stones (Deuteronomy 27:6), with regard to the altar, for a total of three times? These allude to three different stone altars: One in Shiloh, and one in Nov and Gibeon, and one in the Eternal House, i.e., the Temple.

诪转讬讘 专讘 讗讞讗 讘专 讗诪讬 讗砖 砖讬专讚讛 诪谉 讛砖诪讬诐 讘讬诪讬 诪砖讛 诇讗 谞住转诇拽讛 诪注诇 诪讝讘讞 讛谞讞讜砖转 讗诇讗 讘讬诪讬 砖诇诪讛 讜讗砖 砖讬专讚讛 讘讬诪讬 砖诇诪讛 诇讗 谞住转诇拽讛 注讚 砖讘讗 诪谞砖讛 讜住讬诇拽讛 讜讗诐 讗讬转讗 诪注讬拽专讗 讛讜讗 讚讗讬住转诇拽 诇讬讛

Rav A岣 bar Ami raises an objection based on a baraita: The fire that descended from Heaven upon the altar in the days of Moses (see Leviticus 9:24) departed from atop the copper altar only in the days of Solomon, when he replaced the copper altar with a stone altar, and the fire that descended upon the altar in the days of Solomon did not depart until Manasseh came and removed it by destroying the altar. And if it is so that the altar in Shiloh was fashioned of stones, it emerges that the fire departed the copper altar earlier, when the stone altar in Shiloh replaced the copper altar of Moses, many years before King Solomon.

讛讜讗 讚讗诪专 讻专讘讬 谞转谉 讚转谞讬讗 专讘讬 谞转谉 讗讜诪专 诪讝讘讞 砖诇 砖讬诇讛 砖诇 谞讞讜砖转 讛讬讛 讞诇讜诇 讜诪诇讗 讗讘谞讬诐

The Gemara explains: Rav Huna stated his opinion in accordance with the statement of Rabbi Natan, as it is taught in a baraita that Rabbi Natan says: The altar in Shiloh was fashioned of copper; it was hollow and full of stones.

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 诪讗讬 诇讗 谞住转诇拽讛 诇讗 谞住转诇拽讛 诇讘讟诇讛 诪讗讬 讛讬讗 专讘谞谉 讗诪专讬 砖讘讬讘讗 讛讜讛 诪砖讚专讗 专讘 驻驻讗 讗诪专 讗讜砖驻讬讝讗 讛讜讛 谞拽讟 讜讝讬诪谞讬谉 讛讻讗 讜讝讬诪谞讬谉 讛讻讗

Rav Na岣an bar Yitz岣k says there is an alternative answer: What is the meaning of the statement in the baraita that the fire did not depart until the days of Solomon? It means that it did not depart in a manner in which it was nullified; it was still somewhat present in Shiloh on the copper altar, which stood together with the stone altar. The Gemara asks: What is it, i.e., what does it mean that the fire did not depart a manner in which it was nullified? The Gemara answers: The Rabbis say: The fire on the copper altar would emit sparks toward the stone altar when the priests would sacrifice offerings on the stone altar. Rav Pappa says: The fire was as a guest; sometimes it was here, on the copper altar, and sometimes it was there, on the stone altar.

转谞谉 讛转诐 讜讻砖注诇讜 讘谞讬 讛讙讜诇讛 讛讜住讬驻讜 注诇讬讜 讗专讘注 讗诪讜转 诪谉 讛讚专讜诐 讜讗专讘注 讗诪讜转 诪谉 讛诪注专讘 讻诪讬谉 讙诪讗 诪讗讬 讟注诪讗 讗诪专 专讘 讬讜住祝 诪砖讜诐 讚诇讗 住驻拽

搂 The Gemara continues discussing the altar: We learned in a mishna there (Middot 35b): The altar in the First Temple was twenty-eight by twenty-eight cubits. When the members of the exile ascended to Jerusalem in the beginning of the Second Temple period, they added four cubits to it on the south and four cubits on the west sides of the altar, like the shape of the Greek letter gamma, i.e., the additions made a right angle. As a result, the altar in the Second Temple was thirty-two by thirty-two cubits. The Gemara asks: What was the reason for this expansion? Rav Yosef said: Because the size of the altar from the First Temple was not sufficient.

讗诪专 诇讬讛 讗讘讬讬 讛砖转讗 诪拽讚砖 专讗砖讜谉 讚讻转讬讘 讘讬讛 讬讛讜讚讛 讜讬砖专讗诇 专讘讬诐 讻讞讜诇 讗砖专 注诇 砖驻转 讛讬诐 住驻拽 诪拽讚砖 砖谞讬 讚讻转讬讘 讘讬讛 讻诇 讛拽讛诇 讻讗讞讚 讗专讘注 专讘讜讗 诇讗 住驻拽 讗诪专 诇讬讛 讛转诐 讗砖 砖诇 砖诪讬诐 诪住讬讬注转谉 讛讻讗 讗讬谉 讗砖 砖诇 砖诪讬诐 诪住讬讬注转谉

Abaye said to him: Now, if in the First Temple era, about which it is written: 鈥淛udah and Israel were many as the sand that is by the sea鈥 (I聽Kings 4:20), the altar was sufficient, how could it be that in the Second Temple era, about which it is written: 鈥淭he whole congregation together was forty and two thousand three hundred and sixty鈥 (Ezra 2:64), the altar was not sufficient? Rav Yosef said to Abaye: There, in the First Temple, a heavenly fire would assist them and consume the offerings. Here, in the Second Temple, there was no heavenly fire that would assist them. Therefore, they needed a larger area in which to burn the offerings.

讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 诪砖讜诐 讘专 拽驻专讗 砖讬转讬谉 讛讜住讬驻讜 诪注讬拽专讗 住讘讜专 诪讝讘讞 讗讚诪讛 砖讛讜讗 讗讟讜诐 讘讗讚诪讛

When Ravin came from Eretz Yisrael to Babylonia, he reported that which Rabbi Shimon ben Pazi says in the name of Bar Kappara with regard to the expansion of the altar: They expanded the altar to extend over the underground cavities into which the libations flowed. Initially, in the First Temple era, they held that when the verse states: 鈥淎n altar of earth you shall make for Me鈥 (Exodus 20:21), it means that it should be completely filled with earth.

讜诇讘住讜祝 住讘讜专 砖转讬讛 讻讗讻讬诇讛 讜诪讗讬 诪讝讘讞 讗讚诪讛 砖讛讜讗 诪讞讜讘专 讘讗讚诪讛 砖诇讗 讬讘谞谞讜 诇讗 注诇 讙讘讬 讻讬驻讬诐

But ultimately, in the Second Temple era, they maintained that the altar鈥檚 drinking is like its eating, i.e., just as the offerings are burned upon the altar, so too, the libations must be poured onto the altar itself and not down its side. Consequently, they expanded the altar to cover the underground cavities, and created holes in the altar so that the libations could be poured on top of the altar and flow into the underground cavities. And according to this, what is the meaning of the phrase 鈥渁n altar of earth鈥? It teaches that the altar must be attached to the earth, so that one may not build it on top of arches

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