Zevachim 66
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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 dedicated by Robert and Paula Cohen in loving memory of Robert’s brother (my uncle), Richard Cohen on his first yahrzeit. “A true baal chesed, who helped anyone in need without seeking recognition. He was a friend to everyone, young or old, and always put others’ needs before his own. He is truly missed by so many.”
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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 dedicated by Robert and Paula Cohen in loving memory of Robert’s brother (my uncle), Richard Cohen on his first yahrzeit. “A true baal chesed, who helped anyone in need without seeking recognition. He was a friend to everyone, young or old, and always put others’ needs before his own. He is truly missed by so many.”
Zevachim 66
אֵין צָרִיךְ לְהַבְדִּיל. אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: אֶלָּא מֵעַתָּה, גַּבֵּי בוֹר דִּכְתִיב ״וְלֹא יְכַסֶּנּוּ״ – הָכִי נָמֵי דְּאֵין צָרִיךְ לְכַסּוֹת?!
It means that the priest does not have to separate it, but not that it is prohibited to do so. Rav Aḥa, son of Rava, said to Rav Ashi: If that is so, then with regard to a pit in the public domain, where it is written: “And if a man shall open a pit…and does not cover it” (Exodus 21:33), can one claim that this verse also means that he does not have to cover it?
הָכִי הַשְׁתָּא?! הָתָם, כֵּיוָן דִּכְתִיב ״בַּעַל הַבּוֹר יְשַׁלֵּם״ – עִלָּוֵיהּ הוּא דִּרְמֵי לְכַסּוֹיֵי. אֲבָל הָכָא, מִכְּדֵי כְּתִיב ״וְהִקְרִיבוֹ״ – חָלַק הַכָּתוּב בֵּין חַטַּאת הָעוֹף לְעוֹלַת הָעוֹף;
The Gemara responds: How can these cases be compared? There, with regard to a pit, since it is written in the following verse: “The owner of the pit shall pay” (Exodus 21:34), it is evident that it is incumbent upon him to cover the pit. But here, since it is written with regard to a bird burnt offering: “And the priest shall bring it to the altar” (Leviticus 1:15), the term “it” indicates that the verse is referring only to a burnt offering, and the verse has thereby differentiated between a bird sin offering and a bird burnt offering.
״לֹא יַבְדִּיל״ לְמָה לִי? שְׁמַע מִינַּהּ: אֵין צָרִיךְ לְהַבְדִּיל.
Consequently, it is obvious that whereas the priest must completely separate the head of a bird burnt offering, this is not the halakha with regard to a sin offering. Why do I need the verse to state with regard to a bird sin offering: “But shall not separate it” (Leviticus 5:8)? Conclude from this verse that it is not forbidden to separate the head of a bird sin offering from the body, but rather one does not have to separate it.
מִיצָּה דַּם הַגּוּף. תָּנוּ רַבָּנַן: ״עוֹלָה״ – אַף עַל פִּי שֶׁמִּיצָּה דַּם הַגּוּף וְלֹא מִיצָּה דַּם הָרֹאשׁ. יָכוֹל מִיצָּה דַּם הָרֹאשׁ וְלֹא מִיצָּה דַּם הַגּוּף? תַּלְמוּד לוֹמַר: ״הוּא״.
§ The mishna teaches that if the priest squeezed out the blood of the head and did not squeeze out the blood of the body, it is disqualified. If he squeezed out the blood of the body and did not squeeze out the blood of the head, the offering is valid. The Sages taught in a baraita: In reference to a bird burnt offering, the verse states, seemingly unnecessarily: “It is a burnt offering” (Leviticus 1:17). This teaches that even though the priest squeezed out the blood of the body and did not squeeze out the blood of the head, it is valid. One might have thought that if the priest squeezed out the blood of the head and did not squeeze out the blood of the body the offering is still valid. Therefore, the verse states: “It is.”
מַאי תַּלְמוּדָא? אָמַר רָבִינָא: מִסְתַּבְּרָא, דְּרוֹב דָּמִים בַּגּוּף שְׁכִיחִי.
The Gemara asks: What is the biblical derivation for the opinion that the offering is valid if the priest squeezed out only the blood of the body but not if he squeezed out only the blood of the head? Ravina said: There is no conclusive proof from the language of the verse itself, but it stands to reason that this is the case, as most of the blood is found in the body, not the head.
הֲדַרַן עֲלָךְ קׇדְשֵׁי קָדָשִׁים
מַתְנִי’ חַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת, לְשֵׁם חַטָּאת — כְּשֵׁירָה.
MISHNA: If the priest sacrificed a bird sin offering in its designated place below the red line, and he sacrificed it according to the procedure of a sin offering with pinching, i.e., cutting from the nape with a fingernail, and sprinkling, and he sacrificed it for the sake of a sin offering, the offering is fit. This is the manner in which a priest is to sacrifice a sin offering ab initio.
כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה – פְּסוּלָה. עֲשָׂאָהּ לְמַעְלָה כְּמַעֲשֵׂה כּוּלָּן – פְּסוּלָה.
If the priest sacrificed the bird sin offering below the red line in the middle of the altar and according to the procedure of a sin offering, but he sacrificed it for the sake of a burnt offering; or if he sacrificed it according to the procedure of a burnt offering, even if he sacrificed it for the sake of a sin offering; or if he sacrificed it according to the procedure of a burnt offering for the sake of a burnt offering; in all these cases the sin offering is disqualified. If one sacrificed a bird sin offering above the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.
עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָה; כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה – כְּשֵׁירָה. כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת – כְּשֵׁירָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לִבְעָלֶיהָ.
A bird burnt offering that one sacrificed in its designated place above the red line according to the procedure of a burnt offering and for the sake of a burnt offering is fit. This is the manner in which a priest is to sacrifice a burnt offering ab initio. If he sacrificed a bird burnt offering above the red line according to the procedure of the burnt offering but for the sake of a sin offering, the offering is fit, but it did not satisfy the obligation of its owner.
כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת – פְּסוּלָה. עֲשָׂאָהּ לְמַטָּה; כְּמַעֲשֵׂה כּוּלָּן – פְּסוּלָה.
If the priest sacrificed a bird burnt offering according to the procedure of a sin offering for the sake of a burnt offering, or according to the procedure of a sin offering for the sake of a sin offering, the offering is disqualified. If he sacrificed it below the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.
גְּמָ׳ דְּשַׁנִּי בְּמַאי? אִילֵימָא דְּשַׁנִּי בִּמְלִיקָה – נֵימָא דְּלָא כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, דְּאָמַר: שָׁמַעְתִּי שֶׁמַּבְדִּילִין בְּחַטַּאת הָעוֹף?
GEMARA: According to the mishna, a bird sin offering that one sacrificed according to the procedure of a burnt offering is disqualified. The Gemara asks: With regard to what rite did the priest change the procedure? If we say that he changed the pinching by severing the head completely, as is proper for a burnt offering, shall we say that the mishna is not in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, who says: I heard that the priests would sever the head completely even in the sacrifice of a bird sin offering?
וְלָא אוֹקֵימְנָא דְּלָא כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן?!
The Gemara responds: And what is wrong with this conclusion? Have we not already explained that the mishna in the previous chapter (65a), with regard to pinching, is not in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon?
לָא; דְּשַׁנִּי בְּהַזָּאָה.
The Gemara offers another explanation: No, the mishna is referring to a case where the priest changed the procedure in the rite of sprinkling by squeezing out all the blood at once, as one would do with a burnt offering, rather than first sprinkling the blood on the altar as is proper for a sin offering. Under such circumstances, Rabbi Elazar, son of Rabbi Shimon, would also agree that the offering is disqualified.
הָכִי נָמֵי מִסְתַּבְּרָא – מִדְּקָתָנֵי סֵיפָא: עֲשָׂאָהּ לְמַעְלָה כְּמַעֲשֵׂה כּוּלָּן – פְּסוּלָה, וַאֲפִילּוּ כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת. דְּשַׁנִּי בְּמַאי? אִילֵימָא דְּשַׁנִּי בִּמְלִיקָה, הָאָמַר מָר: מְלִיקָה בְּכׇל מָקוֹם בַּמִּזְבֵּחַ – כְּשֵׁירָה! אֶלָּא לָאו דְּשַׁנִּי בְּהַזָּאָה? וּמִדְּסֵיפָא בְּהַזָּאָה, רֵישָׁא נָמֵי בְּהַזָּאָה.
This, too, stands to reason that the mishna is referring to a change in the sprinkling. This can be inferred from the fact that the mishna teaches in the latter clause: If one sacrificed a bird sin offering above the red line according to the procedure of any of the offerings, it is disqualified, and this applies even if he sacrificed it according to the procedure of a sin offering and for the sake of a sin offering. With regard to what rite did the priest change the location of the procedure? If we say that he changed the pinching, performing it above the red line, didn’t the Master already say with regard to a bird sin offering that pinching is valid anywhere on the altar? Rather, is it not that he changed the location of the sprinkling? And since the ruling of the latter clause is stated with regard to sprinkling, by inference, the ruling of the first clause is also stated with regard to sprinkling.
מִידֵּי אִירְיָא?! הָא כִּדְאִיתָא, וְהָא כִּדְאִיתָא!
The Gemara responds to this proof: Are the cases comparable? This case is as it is, and that case is as it is. Even if the ruling of the latter clause is stated with regard to a change in the location of the sprinkling, the ruling of the first clause may still be stated with regard to a change in the procedure of the pinching, in which case the mishna would not be in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon.
עוֹלַת הָעוֹף כּוּ׳. דְּשַׁנִּי בְּמַאי?
§ According to the mishna, a bird burnt offering that one sacrificed according to the procedure of a sin offering is disqualified. The Gemara asks: With regard to what rite did the priest change the procedure?
אִילֵּימָא דְּשַׁנִּי בִּמְלִיקָה; מִדְּקָתָנֵי סֵיפָא: כּוּלָּן אֵין מְטַמְּאִין בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִין בָּהֶן – נֵימָא דְּלָא כְּרַבִּי יְהוֹשֻׁעַ? דְּאִי כְּרַבִּי יְהוֹשֻׁעַ, הָאָמַר: אֵין מוֹעֲלִין!
If we say that he changed the pinching of the bird’s nape by leaving the head partially attached, as is proper for a sin offering, then from the fact that the latter clause, i.e., the first clause of the next mishna (66b), teaches: All of the offerings enumerated above do not render one who swallows their meat ritually impure when it is in the throat, and one who benefits from them is liable for misuse of consecrated property, by inference, we must say that the mishna is not in accordance with the opinion of Rabbi Yehoshua. As, if it is in accordance with the opinion of Rabbi Yehoshua, doesn’t he say later on in that mishna concerning a burnt offering whose nape was pinched according to the procedure of a sin offering: One who derives benefit from it is not liable for misusing consecrated property?
וְאֶלָּא בְּמִיצּוּי?
Rather, the mishna must be referring to a change in the procedure of squeezing out the blood. Instead of squeezing out the blood, the priest sprinkled it on the wall of the altar as if it were a sin offering. In this case, even Rabbi Yehoshua would concede that one is liable for misusing it.
אֵימָא סֵיפָא: עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת – רַבִּי אֱלִיעֶזֶר אוֹמֵר: מוֹעֲלִין בָּהּ, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אֵין מוֹעֲלִין בָּהּ. דְּשַׁנִּי בְּמַאי?
But say the last clause of the subsequent mishna: In the case of a bird burnt offering that one sacrificed below the red line according to the procedure of a sin offering, and for the sake of a sin offering, Rabbi Eliezer says: One who benefits from it is liable for misuse of consecrated property, as it remains a burnt offering. Rabbi Yehoshua says: One who benefits from it is not liable for misuse of consecrated property, as the bird assumes the status of a sin offering. Here, with regard to what rite did the priest change the procedure and perform it as if it were a sin offering?
אִילֵּימָא בְּמִיצּוּי, אֵימַר דְּאָמַר רַבִּי יְהוֹשֻׁעַ – דְּשַׁנִּי בִּמְלִיקָה; בְּמִיצּוּי מִי אָמַר?!
If we say that he changed the squeezing, this poses a difficulty, as it is reasonable to say that Rabbi Yehoshua says that one is not liable for misuse specifically when the priest changed the pinching, as pinching a burnt offering for a bird as though it were a sin offering changes its status; but does he say this in a case where it was pinched properly, and the priest changed the squeezing procedure alone? It is unreasonable to suggest that the offering changes its status at this later stage.
וְאֶלָּא בִּמְלִיקָה? רֵישָׁא וְסֵיפָא בִּמְלִיקָה, וּמְצִיעֲתָא בְּמִיצּוּי?!
Rather, this final clause must be referring to a change with regard to the pinching. But can it be that the first clause concerning a sin offering sacrificed as a burnt offering and the last clause concerning the dispute between Rabbi Eliezer and Rabbi Yehoshua are both referring to a change with regard to the pinching, but the middle clause concerning a burnt offering sacrificed as a sin offering is referring to a change with regard to the squeezing?
אִין; רֵישָׁא וְסֵיפָא בִּמְלִיקָה, וּמְצִיעֲתָא בְּמִיצּוּי.
The Gemara answers: Indeed, the first clause and the last clause are referring to a change with regard to the pinching, and the middle clause is referring to a change with regard to the squeezing.
מַתְנִי׳ וְכוּלָּן אֵין מְטַמְּאִין בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִים בָּהֶן; חוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת.
MISHNA: And all of the offerings enumerated in the previous mishna, even those that are disqualified and may not be eaten or sacrificed, still differ from carcasses of unslaughtered kosher birds in that they do not render one who swallows their meat ritually impure when the meat is in the throat. This is because the pinching of the napes of bird offerings, like the slaughter of animals, prevents them from assuming the status of a carcass. But nevertheless, since they are forbidden to the priests, one who derives benefit from any of them is liable for misusing consecrated property. This is the halakha in all cases except for the bird sin offering that one sacrificed below the red line according to the procedure of the sin offering and for the sake of a sin offering. Since it was sacrificed properly and it is permitted for priests to partake of a fit sin offering, there is no liability for misuse of consecrated property.
עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת – רַבִּי אֱלִיעֶזֶר אוֹמֵר: מוֹעֲלִים בָּהּ, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אֵין מוֹעֲלִים בָּהּ.
In the case of a bird burnt offering that one improperly sacrificed below the red line according to the procedure of the sin offering, and one did so for the sake of a sin offering, Rabbi Eliezer says: One who derives benefit from it is liable for misusing consecrated property, as it remains a burnt offering, whose meat is never permitted to the priests. Rabbi Yehoshua says: One who derives benefit from it is not liable for misusing consecrated property. Since the entire sacrificial process was conducted according to the procedure of a sin offering, the offering assumes the status of a sin offering in this regard.
אָמַר רַבִּי אֱלִיעֶזֶר: וּמָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִים בָּהּ לִשְׁמָהּ – כְּשֶׁשִּׁינָּה אֶת שְׁמָהּ מוֹעֲלִים בָּהּ; עוֹלָה, שֶׁמּוֹעֲלִים בָּהּ לִשְׁמָהּ – כְּשֶׁשִּׁינָּה אֶת שְׁמָהּ אֵינוֹ דִּין שֶׁיִּמְעֲלוּ בָּהּ?!
The mishna recounts the dispute between the tanna’im. Rabbi Eliezer said: And if in the case of a sin offering that was sacrificed for its sake, one is not liable for misusing it, and nevertheless, when one changed its designation and sacrificed it not for its sake, one is liable for misusing it, then in the case of a burnt offering, where one is liable for misusing it even when it was sacrificed for its sake, when one changed its designation and sacrificed it not for its sake is it not right that he is liable for misusing it?
אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: לֹא; אִם אָמַרְתָּ בְּחַטָּאת שֶׁשִּׁינָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה – שֶׁכֵּן שִׁינָּה אֶת שְׁמָהּ לְדָבָר שֶׁיֵּשׁ בּוֹ מְעִילָה; תֹּאמַר בְּעוֹלָה שֶׁשִּׁינָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת – שֶׁכֵּן שִׁינָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה?!
Rabbi Yehoshua said to him: No, that a fortiori inference is not correct, as if you said with regard to a sin offering for which one changed its designation and sacrificed it for the sake of a burnt offering that there is liability for misuse, this is reasonable, because he changed its designation to an item for which there is liability for misuse. Would you say in the case of a burnt offering for which one changed its designation and sacrificed it for the sake of a sin offering that there is liability for misuse, as in that case he changed its designation to an item for which there is no liability for its misuse?
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Berlin, Germany
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Kfar Saba, Israel
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Jerusalem, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
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.
Pennsylvania, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Pennsylvania, United States
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
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, Israel
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
I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
Irvine, United States
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Raanana, Israel
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Yad Binyamin, Israel
See video
Raanana, Israel
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
Northwest Washington, United States
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 began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Silver Spring, MD, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
Zevachim 66
ΧΦ΅ΧΧ Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ°ΧΦ·ΧΦ°ΧΦ΄ΦΌΧΧ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ ΧΦ·ΧΦΈΧ ΧΦ°ΦΌΧ¨Φ΅ΧΧΦΌ ΧΦ°ΦΌΧ¨ΦΈΧΦΈΧ ΧΦ°Χ¨Φ·Χ ΧΦΈΧ©Φ΅ΧΧ: ΧΦΆΧΦΈΦΌΧ ΧΦ΅Χ’Φ·ΧͺΦΈΦΌΧ, ΧΦ·ΦΌΧΦ΅ΦΌΧ ΧΧΦΉΧ¨ ΧΦ΄ΦΌΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦ°ΧΦΉΧ ΧΦ°ΧΦ·Χ‘ΦΆΦΌΧ ΦΌΧΦΌΧ΄ β ΧΦΈΧΦ΄Χ Χ ΦΈΧΦ΅Χ ΧΦ°ΦΌΧΦ΅ΧΧ Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ°ΧΦ·Χ‘ΦΌΧΦΉΧͺ?!
It means that the priest does not have to separate it, but not that it is prohibited to do so. Rav AαΈ₯a, son of Rava, said to Rav Ashi: If that is so, then with regard to a pit in the public domain, where it is written: βAnd if a man shall open a pitβ¦and does not cover itβ (Exodus 21:33), can one claim that this verse also means that he does not have to cover it?
ΧΦΈΧΦ΄Χ ΧΦ·Χ©Φ°ΧΧͺΦΈΦΌΧ?! ΧΦΈΧͺΦΈΧ, ΧΦ΅ΦΌΧΧΦΈΧ ΧΦ΄ΦΌΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦ·ΦΌΧ’Φ·Χ ΧΦ·ΧΦΌΧΦΉΧ¨ ΧΦ°Χ©Φ·ΧΧΦ΅ΦΌΧΧ΄ β Χ’Φ΄ΧΦΈΦΌΧΦ΅ΧΧΦΌ ΧΧΦΌΧ ΧΦ΄ΦΌΧ¨Φ°ΧΦ΅Χ ΧΦ°ΧΦ·Χ‘ΦΌΧΦΉΧΦ΅Χ. ΧΦ²ΧΦΈΧ ΧΦΈΧΦΈΧ, ΧΦ΄ΧΦ°ΦΌΧΦ΅Χ ΧΦ°ΦΌΧͺΦ΄ΧΧ Χ΄ΧΦ°ΧΦ΄Χ§Φ°Χ¨Φ΄ΧΧΧΦΉΧ΄ β ΧΦΈΧΦ·Χ§ ΧΦ·ΧΦΈΦΌΧͺΧΦΌΧ ΧΦ΅ΦΌΧΧ ΧΦ·ΧΦ·ΦΌΧΧͺ ΧΦΈΧ’ΧΦΉΧ£ ΧΦ°Χ’ΧΦΉΧΦ·Χͺ ΧΦΈΧ’ΧΦΉΧ£;
The Gemara responds: How can these cases be compared? There, with regard to a pit, since it is written in the following verse: βThe owner of the pit shall payβ (Exodus 21:34), it is evident that it is incumbent upon him to cover the pit. But here, since it is written with regard to a bird burnt offering: βAnd the priest shall bring it to the altarβ (Leviticus 1:15), the term βitβ indicates that the verse is referring only to a burnt offering, and the verse has thereby differentiated between a bird sin offering and a bird burnt offering.
Χ΄ΧΦΉΧ ΧΦ·ΧΦ°ΧΦ΄ΦΌΧΧΧ΄ ΧΦ°ΧΦΈΧ ΧΦ΄Χ? Χ©Φ°ΧΧΦ·Χ’ ΧΦ΄ΧΧ Φ·ΦΌΧΦΌ: ΧΦ΅ΧΧ Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ°ΧΦ·ΧΦ°ΧΦ΄ΦΌΧΧ.
Consequently, it is obvious that whereas the priest must completely separate the head of a bird burnt offering, this is not the halakha with regard to a sin offering. Why do I need the verse to state with regard to a bird sin offering: βBut shall not separate itβ (Leviticus 5:8)? Conclude from this verse that it is not forbidden to separate the head of a bird sin offering from the body, but rather one does not have to separate it.
ΧΦ΄ΧΧ¦ΦΈΦΌΧ ΧΦ·ΦΌΧ ΧΦ·ΧΦΌΧΦΌΧ£. ΧͺΦΈΦΌΧ ΧΦΌ Χ¨Φ·ΧΦΈΦΌΧ Φ·Χ: Χ΄Χ’ΧΦΉΧΦΈΧΧ΄ β ΧΦ·Χ£ Χ’Φ·Χ Χ€Φ΄ΦΌΧ Χ©ΦΆΧΧΦ΄ΦΌΧΧ¦ΦΈΦΌΧ ΧΦ·ΦΌΧ ΧΦ·ΧΦΌΧΦΌΧ£ ΧΦ°ΧΦΉΧ ΧΦ΄ΧΧ¦ΦΈΦΌΧ ΧΦ·ΦΌΧ ΧΦΈΧ¨ΦΉΧΧ©Χ. ΧΦΈΧΧΦΉΧ ΧΦ΄ΧΧ¦ΦΈΦΌΧ ΧΦ·ΦΌΧ ΧΦΈΧ¨ΦΉΧΧ©Χ ΧΦ°ΧΦΉΧ ΧΦ΄ΧΧ¦ΦΈΦΌΧ ΧΦ·ΦΌΧ ΧΦ·ΧΦΌΧΦΌΧ£? ΧͺΦ·ΦΌΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΧΦΌΧΧ΄.
Β§ The mishna teaches that if the priest squeezed out the blood of the head and did not squeeze out the blood of the body, it is disqualified. If he squeezed out the blood of the body and did not squeeze out the blood of the head, the offering is valid. The Sages taught in a baraita: In reference to a bird burnt offering, the verse states, seemingly unnecessarily: βIt is a burnt offeringβ (Leviticus 1:17). This teaches that even though the priest squeezed out the blood of the body and did not squeeze out the blood of the head, it is valid. One might have thought that if the priest squeezed out the blood of the head and did not squeeze out the blood of the body the offering is still valid. Therefore, the verse states: βIt is.β
ΧΦ·ΧΧ ΧͺΦ·ΦΌΧΦ°ΧΧΦΌΧΦΈΧ? ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ: ΧΦ΄Χ‘Φ°ΧͺΦ·ΦΌΧΦ°ΦΌΧ¨ΦΈΧ, ΧΦ°ΦΌΧ¨ΧΦΉΧ ΧΦΈΦΌΧΦ΄ΧΧ ΧΦ·ΦΌΧΦΌΧΦΌΧ£ Χ©Φ°ΧΧΦ΄ΧΧΦ΄Χ.
The Gemara asks: What is the biblical derivation for the opinion that the offering is valid if the priest squeezed out only the blood of the body but not if he squeezed out only the blood of the head? Ravina said: There is no conclusive proof from the language of the verse itself, but it stands to reason that this is the case, as most of the blood is found in the body, not the head.
ΧΦ²ΧΦ·Χ¨Φ·Χ Χ’Φ²ΧΦΈΧΦ° Χ§ΧΧΦ°Χ©ΧΦ΅Χ Χ§ΦΈΧΦΈΧ©ΧΦ΄ΧΧ
ΧΦ·ΧͺΦ°Χ Φ΄Χ’ ΧΦ·ΧΦΌΦ·ΧΧͺ ΧΦΈΧ’ΧΦΉΧ£ Χ©ΦΆΧΧ’Φ²Χ©ΦΈΧΧΦΈΧΦΌ ΧΦ°ΧΦ·ΧΦΈΦΌΧ, ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ, ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ β ΧΦ°ΦΌΧ©Φ΅ΧΧΧ¨ΦΈΧ.
MISHNA: If the priest sacrificed a bird sin offering in its designated place below the red line, and he sacrificed it according to the procedure of a sin offering with pinching, i.e., cutting from the nape with a fingernail, and sprinkling, and he sacrificed it for the sake of a sin offering, the offering is fit. This is the manner in which a priest is to sacrifice a sin offering ab initio.
ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ, ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ, ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦΈΧ. Χ’Φ²Χ©ΦΈΧΧΦΈΧΦΌ ΧΦ°ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦΌΧΦΌΧΦΈΦΌΧ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦΈΧ.
If the priest sacrificed the bird sin offering below the red line in the middle of the altar and according to the procedure of a sin offering, but he sacrificed it for the sake of a burnt offering; or if he sacrificed it according to the procedure of a burnt offering, even if he sacrificed it for the sake of a sin offering; or if he sacrificed it according to the procedure of a burnt offering for the sake of a burnt offering; in all these cases the sin offering is disqualified. If one sacrificed a bird sin offering above the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.
Χ’ΧΦΉΧΦ·Χͺ ΧΦΈΧ’ΧΦΉΧ£ Χ©ΦΆΧΧ’Φ²Χ©ΦΈΧΧΦΈΧΦΌ ΧΦ°ΧΦ·Χ’Φ°ΧΦΈΧ; ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ β ΧΦ°ΦΌΧ©Φ΅ΧΧΧ¨ΦΈΧ. ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ β ΧΦ°ΦΌΧ©Φ΅ΧΧΧ¨ΦΈΧ, ΧΦΌΧΦ΄ΧΦ°ΧΦ·Χ Χ©ΦΆΧΧΦΉΦΌΧ Χ’ΦΈΧΦ°ΧͺΦΈΧ ΧΦ΄ΧΦ°Χ’ΦΈΧΦΆΧΧΦΈ.
A bird burnt offering that one sacrificed in its designated place above the red line according to the procedure of a burnt offering and for the sake of a burnt offering is fit. This is the manner in which a priest is to sacrifice a burnt offering ab initio. If he sacrificed a bird burnt offering above the red line according to the procedure of the burnt offering but for the sake of a sin offering, the offering is fit, but it did not satisfy the obligation of its owner.
ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ, ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦΈΧ. Χ’Φ²Χ©ΦΈΧΧΦΈΧΦΌ ΧΦ°ΧΦ·ΧΦΈΦΌΧ; ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦΌΧΦΌΧΦΈΦΌΧ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦΈΧ.
If the priest sacrificed a bird burnt offering according to the procedure of a sin offering for the sake of a burnt offering, or according to the procedure of a sin offering for the sake of a sin offering, the offering is disqualified. If he sacrificed it below the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ°ΦΌΧΦ·ΧΧ? ΧΦ΄ΧΧΦ΅ΧΧΦΈΧ ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧ§ΦΈΧ β Χ Φ΅ΧΧΦΈΧ ΧΦ°ΦΌΧΦΈΧ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ, ΧΦ°ΦΌΧΦΈΧΦ·Χ¨: Χ©ΦΈΧΧΦ·Χ’Φ°ΧͺΦ΄ΦΌΧ Χ©ΦΆΧΧΦ·ΦΌΧΦ°ΧΦ΄ΦΌΧΧΦ΄ΧΧ ΧΦ°ΦΌΧΦ·ΧΦ·ΦΌΧΧͺ ΧΦΈΧ’ΧΦΉΧ£?
GEMARA: According to the mishna, a bird sin offering that one sacrificed according to the procedure of a burnt offering is disqualified. The Gemara asks: With regard to what rite did the priest change the procedure? If we say that he changed the pinching by severing the head completely, as is proper for a burnt offering, shall we say that the mishna is not in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, who says: I heard that the priests would sever the head completely even in the sacrifice of a bird sin offering?
ΧΦ°ΧΦΈΧ ΧΧΦΉΧ§Φ΅ΧΧΦ°Χ ΦΈΧ ΧΦ°ΦΌΧΦΈΧ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ?!
The Gemara responds: And what is wrong with this conclusion? Have we not already explained that the mishna in the previous chapter (65a), with regard to pinching, is not in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon?
ΧΦΈΧ; ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ°ΦΌΧΦ·ΧΦΈΦΌΧΦΈΧ.
The Gemara offers another explanation: No, the mishna is referring to a case where the priest changed the procedure in the rite of sprinkling by squeezing out all the blood at once, as one would do with a burnt offering, rather than first sprinkling the blood on the altar as is proper for a sin offering. Under such circumstances, Rabbi Elazar, son of Rabbi Shimon, would also agree that the offering is disqualified.
ΧΦΈΧΦ΄Χ Χ ΦΈΧΦ΅Χ ΧΦ΄Χ‘Φ°ΧͺΦ·ΦΌΧΦ°ΦΌΧ¨ΦΈΧ β ΧΦ΄ΧΦ°ΦΌΧ§ΦΈΧͺΦΈΧ Φ΅Χ Χ‘Φ΅ΧΧ€ΦΈΧ: Χ’Φ²Χ©ΦΈΧΧΦΈΧΦΌ ΧΦ°ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦΌΧΦΌΧΦΈΦΌΧ β Χ€Φ°ΦΌΧ‘ΧΦΌΧΦΈΧ, ΧΦ·ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ. ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ°ΦΌΧΦ·ΧΧ? ΧΦ΄ΧΧΦ΅ΧΧΦΈΧ ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧ§ΦΈΧ, ΧΦΈΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨: ΧΦ°ΧΦ΄ΧΧ§ΦΈΧ ΧΦ°ΦΌΧΧΧ ΧΦΈΧ§ΧΦΉΧ ΧΦ·ΦΌΧΦ΄ΦΌΧΦ°ΧΦ΅ΦΌΧΦ· β ΧΦ°ΦΌΧ©Φ΅ΧΧΧ¨ΦΈΧ! ΧΦΆΧΦΈΦΌΧ ΧΦΈΧΧ ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ°ΦΌΧΦ·ΧΦΈΦΌΧΦΈΧ? ΧΦΌΧΦ΄ΧΦ°ΦΌΧ‘Φ΅ΧΧ€ΦΈΧ ΧΦ°ΦΌΧΦ·ΧΦΈΦΌΧΦΈΧ, Χ¨Φ΅ΧΧ©ΦΈΧΧ Χ ΦΈΧΦ΅Χ ΧΦ°ΦΌΧΦ·ΧΦΈΦΌΧΦΈΧ.
This, too, stands to reason that the mishna is referring to a change in the sprinkling. This can be inferred from the fact that the mishna teaches in the latter clause: If one sacrificed a bird sin offering above the red line according to the procedure of any of the offerings, it is disqualified, and this applies even if he sacrificed it according to the procedure of a sin offering and for the sake of a sin offering. With regard to what rite did the priest change the location of the procedure? If we say that he changed the pinching, performing it above the red line, didnβt the Master already say with regard to a bird sin offering that pinching is valid anywhere on the altar? Rather, is it not that he changed the location of the sprinkling? And since the ruling of the latter clause is stated with regard to sprinkling, by inference, the ruling of the first clause is also stated with regard to sprinkling.
ΧΦ΄ΧΧΦ΅ΦΌΧ ΧΦ΄ΧΧ¨Φ°ΧΦΈΧ?! ΧΦΈΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧͺΦΈΧ, ΧΦ°ΧΦΈΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧͺΦΈΧ!
The Gemara responds to this proof: Are the cases comparable? This case is as it is, and that case is as it is. Even if the ruling of the latter clause is stated with regard to a change in the location of the sprinkling, the ruling of the first clause may still be stated with regard to a change in the procedure of the pinching, in which case the mishna would not be in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon.
Χ’ΧΦΉΧΦ·Χͺ ΧΦΈΧ’ΧΦΉΧ£ ΧΦΌΧΦΌΧ³. ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ°ΦΌΧΦ·ΧΧ?
Β§ According to the mishna, a bird burnt offering that one sacrificed according to the procedure of a sin offering is disqualified. The Gemara asks: With regard to what rite did the priest change the procedure?
ΧΦ΄ΧΧΦ΅ΦΌΧΧΦΈΧ ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧ§ΦΈΧ; ΧΦ΄ΧΦ°ΦΌΧ§ΦΈΧͺΦΈΧ Φ΅Χ Χ‘Φ΅ΧΧ€ΦΈΧ: ΧΦΌΧΦΌΧΦΈΦΌΧ ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧ ΧΦ°ΦΌΧΦ΅ΧΧͺ ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧ’ΦΈΧ, ΧΦΌΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΆΧ β Χ Φ΅ΧΧΦΈΧ ΧΦ°ΦΌΧΦΈΧ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΉΧ©Φ»ΧΧ’Φ·? ΧΦ°ΦΌΧΦ΄Χ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΉΧ©Φ»ΧΧ’Φ·, ΧΦΈΧΦΈΧΦ·Χ¨: ΧΦ΅ΧΧ ΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ!
If we say that he changed the pinching of the birdβs nape by leaving the head partially attached, as is proper for a sin offering, then from the fact that the latter clause, i.e., the first clause of the next mishna (66b), teaches: All of the offerings enumerated above do not render one who swallows their meat ritually impure when it is in the throat, and one who benefits from them is liable for misuse of consecrated property, by inference, we must say that the mishna is not in accordance with the opinion of Rabbi Yehoshua. As, if it is in accordance with the opinion of Rabbi Yehoshua, doesnβt he say later on in that mishna concerning a burnt offering whose nape was pinched according to the procedure of a sin offering: One who derives benefit from it is not liable for misusing consecrated property?
ΧΦ°ΧΦΆΧΦΈΦΌΧ ΧΦ°ΦΌΧΦ΄ΧΧ¦ΦΌΧΦΌΧ?
Rather, the mishna must be referring to a change in the procedure of squeezing out the blood. Instead of squeezing out the blood, the priest sprinkled it on the wall of the altar as if it were a sin offering. In this case, even Rabbi Yehoshua would concede that one is liable for misusing it.
ΧΦ΅ΧΧΦΈΧ Χ‘Φ΅ΧΧ€ΦΈΧ: Χ’ΧΦΉΧΦ·Χͺ ΧΦΈΧ’ΧΦΉΧ£ Χ©ΦΆΧΧ’Φ²Χ©ΦΈΧΧΦΈΧΦΌ ΧΦ°ΧΦ·ΧΦΈΦΌΧ ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ β Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΧΦΉΧΦ΅Χ¨: ΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΌ, Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΉΧ©Φ»ΧΧ’Φ· ΧΧΦΉΧΦ΅Χ¨: ΧΦ΅ΧΧ ΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΌ. ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ°ΦΌΧΦ·ΧΧ?
But say the last clause of the subsequent mishna: In the case of a bird burnt offering that one sacrificed below the red line according to the procedure of a sin offering, and for the sake of a sin offering, Rabbi Eliezer says: One who benefits from it is liable for misuse of consecrated property, as it remains a burnt offering. Rabbi Yehoshua says: One who benefits from it is not liable for misuse of consecrated property, as the bird assumes the status of a sin offering. Here, with regard to what rite did the priest change the procedure and perform it as if it were a sin offering?
ΧΦ΄ΧΧΦ΅ΦΌΧΧΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΧ¦ΦΌΧΦΌΧ, ΧΦ΅ΧΧΦ·Χ¨ ΧΦ°ΦΌΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΉΧ©Φ»ΧΧ’Φ· β ΧΦ°ΦΌΧ©Φ·ΧΧ Φ΄ΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧ§ΦΈΧ; ΧΦ°ΦΌΧΦ΄ΧΧ¦ΦΌΧΦΌΧ ΧΦ΄Χ ΧΦΈΧΦ·Χ¨?!
If we say that he changed the squeezing, this poses a difficulty, as it is reasonable to say that Rabbi Yehoshua says that one is not liable for misuse specifically when the priest changed the pinching, as pinching a burnt offering for a bird as though it were a sin offering changes its status; but does he say this in a case where it was pinched properly, and the priest changed the squeezing procedure alone? It is unreasonable to suggest that the offering changes its status at this later stage.
ΧΦ°ΧΦΆΧΦΈΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧ§ΦΈΧ? Χ¨Φ΅ΧΧ©ΦΈΧΧ ΧΦ°Χ‘Φ΅ΧΧ€ΦΈΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧ§ΦΈΧ, ΧΦΌΧΦ°Χ¦Φ΄ΧΧ’Φ²ΧͺΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΧ¦ΦΌΧΦΌΧ?!
Rather, this final clause must be referring to a change with regard to the pinching. But can it be that the first clause concerning a sin offering sacrificed as a burnt offering and the last clause concerning the dispute between Rabbi Eliezer and Rabbi Yehoshua are both referring to a change with regard to the pinching, but the middle clause concerning a burnt offering sacrificed as a sin offering is referring to a change with regard to the squeezing?
ΧΦ΄ΧΧ; Χ¨Φ΅ΧΧ©ΦΈΧΧ ΧΦ°Χ‘Φ΅ΧΧ€ΦΈΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄ΧΧ§ΦΈΧ, ΧΦΌΧΦ°Χ¦Φ΄ΧΧ’Φ²ΧͺΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΧ¦ΦΌΧΦΌΧ.
The Gemara answers: Indeed, the first clause and the last clause are referring to a change with regard to the pinching, and the middle clause is referring to a change with regard to the squeezing.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ°ΧΧΦΌΧΦΈΦΌΧ ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧ ΧΦ°ΦΌΧΦ΅ΧΧͺ ΧΦ·ΧΦ°ΦΌΧΦ΄ΧΧ’ΦΈΧ, ΧΦΌΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΆΧ; ΧΧΦΌΧ₯ ΧΦ΅ΧΦ·ΧΦ·ΦΌΧΧͺ ΧΦΈΧ’ΧΦΉΧ£ Χ©ΦΆΧΧ’Φ²Χ©ΦΈΧΧΦΈΧΦΌ ΧΦ°ΧΦ·ΧΦΈΦΌΧ ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ.
MISHNA: And all of the offerings enumerated in the previous mishna, even those that are disqualified and may not be eaten or sacrificed, still differ from carcasses of unslaughtered kosher birds in that they do not render one who swallows their meat ritually impure when the meat is in the throat. This is because the pinching of the napes of bird offerings, like the slaughter of animals, prevents them from assuming the status of a carcass. But nevertheless, since they are forbidden to the priests, one who derives benefit from any of them is liable for misusing consecrated property. This is the halakha in all cases except for the bird sin offering that one sacrificed below the red line according to the procedure of the sin offering and for the sake of a sin offering. Since it was sacrificed properly and it is permitted for priests to partake of a fit sin offering, there is no liability for misuse of consecrated property.
Χ’ΧΦΉΧΦ·Χͺ ΧΦΈΧ’ΧΦΉΧ£ Χ©ΦΆΧΧ’Φ²Χ©ΦΈΧΧΦΈΧΦΌ ΧΦ°ΧΦ·ΧΦΈΦΌΧ ΧΦ°ΦΌΧΦ·Χ’Φ²Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ β Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΧΦΉΧΦ΅Χ¨: ΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΌ, Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΉΧ©Φ»ΧΧ’Φ· ΧΧΦΉΧΦ΅Χ¨: ΧΦ΅ΧΧ ΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΌ.
In the case of a bird burnt offering that one improperly sacrificed below the red line according to the procedure of the sin offering, and one did so for the sake of a sin offering, Rabbi Eliezer says: One who derives benefit from it is liable for misusing consecrated property, as it remains a burnt offering, whose meat is never permitted to the priests. Rabbi Yehoshua says: One who derives benefit from it is not liable for misusing consecrated property. Since the entire sacrificial process was conducted according to the procedure of a sin offering, the offering assumes the status of a sin offering in this regard.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨: ΧΦΌΧΦΈΧ ΧΦ΄Χ ΧΦ·ΧΦΈΦΌΧΧͺ, Χ©ΦΆΧΧΦ΅ΧΧ ΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΌ ΧΦ΄Χ©Φ°ΧΧΦΈΧΦΌ β ΧΦ°ΦΌΧ©ΦΆΧΧ©Φ΄ΦΌΧΧΧ ΦΈΦΌΧ ΧΦΆΧͺ Χ©Φ°ΧΧΦΈΧΦΌ ΧΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΌ; Χ’ΧΦΉΧΦΈΧ, Χ©ΦΆΧΧΦΌΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΈΦΌΧΦΌ ΧΦ΄Χ©Φ°ΧΧΦΈΧΦΌ β ΧΦ°ΦΌΧ©ΦΆΧΧ©Φ΄ΦΌΧΧΧ ΦΈΦΌΧ ΧΦΆΧͺ Χ©Φ°ΧΧΦΈΧΦΌ ΧΦ΅ΧΧ ΧΦΉ ΧΦ΄ΦΌΧΧ Χ©ΦΆΧΧΦ΄ΦΌΧΦ°Χ’Φ²ΧΧΦΌ ΧΦΈΦΌΧΦΌ?!
The mishna recounts the dispute between the tannaβim. Rabbi Eliezer said: And if in the case of a sin offering that was sacrificed for its sake, one is not liable for misusing it, and nevertheless, when one changed its designation and sacrificed it not for its sake, one is liable for misusing it, then in the case of a burnt offering, where one is liable for misusing it even when it was sacrificed for its sake, when one changed its designation and sacrificed it not for its sake is it not right that he is liable for misusing it?
ΧΦΈΧΦ·Χ¨ ΧΧΦΉ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ°ΧΧΦΉΧ©Φ»ΧΧ’Φ·: ΧΦΉΧ; ΧΦ΄Χ ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΈΦΌ ΧΦ°ΦΌΧΦ·ΧΦΈΦΌΧΧͺ Χ©ΦΆΧΧ©Φ΄ΦΌΧΧΧ ΦΈΦΌΧ ΧΦΆΧͺ Χ©Φ°ΧΧΦΈΧΦΌ ΧΦ°Χ©Φ΅ΧΧ Χ’ΧΦΉΧΦΈΧ β Χ©ΦΆΧΧΦ΅ΦΌΧ Χ©Φ΄ΧΧΧ ΦΈΦΌΧ ΧΦΆΧͺ Χ©Φ°ΧΧΦΈΧΦΌ ΧΦ°ΧΦΈΧΦΈΧ¨ Χ©ΦΆΧΧΦ΅ΦΌΧ©Χ ΧΦΌΧΦΉ ΧΦ°Χ’Φ΄ΧΧΦΈΧ; ΧͺΦΉΦΌΧΧΦ·Χ¨ ΧΦ°ΦΌΧ’ΧΦΉΧΦΈΧ Χ©ΦΆΧΧ©Φ΄ΦΌΧΧΧ ΦΈΦΌΧ ΧΦΆΧͺ Χ©Φ°ΧΧΦΈΧΦΌ ΧΦ°Χ©Φ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧͺ β Χ©ΦΆΧΧΦ΅ΦΌΧ Χ©Φ΄ΧΧΧ ΦΈΦΌΧ ΧΦΆΧͺ Χ©Φ°ΧΧΦΈΧΦΌ ΧΦ°ΧΦΈΧΦΈΧ¨ Χ©ΦΆΧΧΦ΅ΧΧ ΧΦΌΧΦΉ ΧΦ°Χ’Φ΄ΧΧΦΈΧ?!
Rabbi Yehoshua said to him: No, that a fortiori inference is not correct, as if you said with regard to a sin offering for which one changed its designation and sacrificed it for the sake of a burnt offering that there is liability for misuse, this is reasonable, because he changed its designation to an item for which there is liability for misuse. Would you say in the case of a burnt offering for which one changed its designation and sacrificed it for the sake of a sin offering that there is liability for misuse, as in that case he changed its designation to an item for which there is no liability for its misuse?
