Zevachim 68
Share this shiur:
Masechet Zevachim
Masechet Zevachim is sponsored by Esther Kremer in loving memory of her father, Manny Gross on his third yahrzeit. “He exemplified a path of holiness and purity, living with kedushah in his everyday life.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
This week’s learning is sponsored by Mark Goldstein in honor of his wife, Rena Septee Goldstein, on the occasion of their 44th anniversary.
This week’s learning is sponsored by Fally Klein in memory of her Uncle Shimon Lemmer, Shimon Ben Naftali Menachem z”l. “He found such comfort in his daily daf, especially toward the end of his life. May the Torah that brought him comfort be an aliyah for his neshamah. We’ll miss you terribly.”
Want to dedicate learning? Get started here:
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 month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
This week’s learning is sponsored by Mark Goldstein in honor of his wife, Rena Septee Goldstein, on the occasion of their 44th anniversary.
This week’s learning is sponsored by Fally Klein in memory of her Uncle Shimon Lemmer, Shimon Ben Naftali Menachem z”l. “He found such comfort in his daily daf, especially toward the end of his life. May the Torah that brought him comfort be an aliyah for his neshamah. We’ll miss you terribly.”
Zevachim 68
צְרִיכָה שֶׁתָּבִיא עוֹד חָמֵשׁ פְּרֵידִין לְמַעְלָה.
she must bring another five birds and sacrifice them all above the red line as burnt offerings. Since her commitment was not satisfied, she has not fulfilled even part of her vow. She must therefore bring two burnt offerings of each species to ensure that she fulfills her vow, and she must bring another bird to replace the initial obligatory burnt offering and fulfill her commitment to bring them together.
מִמִּין אֶחָד. וּמִשְּׁנֵי מִינִין – תָּבִיא שֵׁשׁ.
This is the halakha only if both pairs that she brought were of the same species. But if they were of two different species, and the priest does not remember which he sacrificed first as the obligatory pair, she must bring six, two of each species to ensure that she fulfills her vow, and one more of each species to ensure that she properly replaces the original burnt offering of the obligatory pair and fulfills her commitment.
נְתָנָתַן לַכֹּהֵן, וְאֵינָהּ יוֹדַעַת מָה נָתְנָה; הָלַךְ הַכֹּהֵן וְעָשָׂה, וְאֵינוֹ יוֹדֵעַ מָה עָשָׂה – צְרִיכָה אַרְבַּע פְּרִידִין לְנִדְרָהּ, וּשְׁתַּיִם לְחוֹבָתָהּ, וְחַטָּאת אַחַת.
If the woman specified the species of bird for her vow but then forgot which species she specified, and she gave two pairs of birds to the priest but does not know now what species she gave, or even if she gave him one or two species of birds, and the priest went and sacrificed the birds but does not know now what he sacrificed where, in this case, she must bring seven birds, as follows: Four birds, two of each species, for her vow; and two more birds, one of each species, for her obligatory burnt offering, in case the priest sacrificed a sin offering of a certain species and the burnt offering must now match that species; and one sin offering of either species, in case the priest sacrificed them all as burnt offerings.
בֶּן עַזַּאי אוֹמֵר: שְׁתֵּי חַטָּאוֹת.
Ben Azzai says she must bring two sin offerings, one of each species, as he holds that if the priest sacrificed a bird of a certain species specifically as the obligatory burnt offering, the sin offering must now match that species.
אָמַר רַבִּי יְהוֹשֻׁעַ, זֶהוּ שֶׁאָמְרוּ: כְּשֶׁהוּא חַי – קוֹלוֹ אֶחָד, וּכְשֶׁהוּא מֵת – קוֹלוֹ שִׁבְעָה.
The mishna concludes: Rabbi Yehoshua said that there is a parable that explains this situation: This is what people say about a sheep: When it is alive it makes one sound, and when it is dead it makes seven sounds. Its two horns become trumpets, its two shinbones become flutes, its skin becomes a drumhead, its large intestines become harp strings, and its small intestines become lyre strings. Here too, because of the uncertainty as to what had occurred, the woman must bring seven extra birds. Since Rabbi Yehoshua summarizes the mishna, the mishnayot in this chapter must be in accordance with his opinion. According to Rav Adda bar Ahava’s explanation of Rabbi Yehoshua’s principle, burnt offerings of birds sacrificed as sin offerings become valid sin offerings. Why then, according to these mishnayot, are they disqualified?
אֵימַר דַּאֲמַר רַבִּי יְהוֹשֻׁעַ – לְאַפּוֹקַהּ מִידֵי מְעִילָה; לְמִיסַּק לֵיהּ לְחוֹבָה מִי אָמַר?!
The Gemara responds: Rav Adda bar Ahava’s explanation is not at odds with these mishnayot; while it is reasonable to say, i.e., to explain, that Rabbi Yehoshua said that the offering becomes a sin offering insofar as to exclude one who derives benefit from it from liability for misuse of consecrated property, did he say that it becomes a sin offering so expansively as to indicate that it would satisfy the owner’s obligation? In the cases in the mishnayot in Kinnim, all burnt offerings that were sacrificed as sin offerings are not subject to the halakhot of misuse of consecrated property, but the women must nevertheless bring replacement offerings.
מַתְנִי׳ כׇּל הַפְּסוּלִין שֶׁמָּלְקוּ – מְלִיקָתָן פְּסוּלָה, וְאֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה. מָלַק בִּשְׂמֹאל אוֹ בַּלַּיְלָה, שָׁחַט חוּלִּין בִּפְנִים וְקָדָשִׁים בַּחוּץ – אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה.
MISHNA: With regard to any of those people disqualified from performing the Temple service who pinched the nape of a bird offering, their pinching is not valid, but the offering’s meat does not render one who swallows it ritually impure when it is in the throat, as would the meat of a kosher bird that was not ritually slaughtered. If a priest pinched it with the thumbnail of his left hand, or if he pinched it at night, or if he slaughtered a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard, in all these cases, although it is prohibited to consume these birds, they do not render one ritually impure when they are in the throat, as the halakhic status of pinching is like that of slaughtering.
מָלַק בְּסַכִּין; מָלַק חוּלִּין בִּפְנִים וְקָדָשִׁים בַּחוּץ;
If he pinched with a knife and not with his thumbnail; or if he pinched a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard;
תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן; שֶׁיָּבְשָׁה גַּפָּהּ, שֶׁנִּסְמֵית עֵינָהּ וְשֶׁנִּקְטְעָה רַגְלָהּ – מְטַמֵּא בְּבֵית הַבְּלִיעָה.
or if he pinched doves whose time of fitness for sacrifice has not yet arrived, as they are too young to be sacrificed; or if he pinched pigeons whose time of fitness has passed, as they are too old; or if he pinched the nape of a fledgling whose wing was withered, or whose eye was blinded, or whose leg was severed; in all these cases, although the bird’s nape was pinched, it renders one who swallows it ritually impure when it is in the throat.
זֶה הַכְּלָל: כֹּל שֶׁפְּסוּלוֹ בַּקּוֹדֶשׁ – אֵינוֹ מְטַמֵּא בְּבֵית הַבְּלִיעָה; לֹא הָיָה פְּסוּלוֹ בַּקּוֹדֶשׁ – מְטַמֵּא בְּבֵית הַבְּלִיעָה.
This is the principle: The meat of any bird that was initially fit for sacrifice and whose disqualification occurred in the course of the service in the sacred Temple courtyard does not render one who swallows it ritually impure when it is in the throat. The meat of any bird whose disqualification did not occur in the sacred area, but rather was disqualified before the service began, renders one ritually impure when it is in the throat.
גְּמָ׳ אָמַר רַב: שְׂמֹאל וְלַיְלָה – אֵין מְטַמְּאִין בְּבֵית הַבְּלִיעָה, זָר וְסַכִּין – מְטַמְּאִין בְּבֵית הַבְּלִיעָה.
GEMARA: Rav says: Pinching with the thumbnail of the left hand and pinching at night do not cause the offering’s meat to render one who swallows it ritually impure when it is in the throat as would the carcass of an unslaughtered bird; but pinching by a non-priest and pinching, i.e., cutting from the nape of the neck, with a knife rather than the fingernail do cause the meat to render one ritually impure when it is in the throat.
מַאי שְׁנָא שְׂמֹאל – דְּאִית לֵיהּ הֶכְשֵׁירָה בְּיוֹם הַכִּפּוּרִים, וְלַיְלָה – אִית לֵיהּ הֶכְשֵׁירָה בְּאֵיבָרִים וּפְדָרִים; זָר נָמֵי – אִית לֵיהּ הֶכְשֵׁירָה בִּשְׁחִיטָה! שְׁחִיטָה לָאו עֲבוֹדָה הִיא.
The Gemara challenges: What is different about the first two cases that prevents the bird from assuming the status of a carcass? Temple service with the left hand has an instance of validity during the service on Yom Kippur, when the High Priest enters the Holy of Holies holding the spoon of incense in his left hand. And Temple service at night has an instance of validity in the burning of limbs and fats of offerings on the altar, which may be burned throughout the night. But a non-priest also has an instance of validity in the slaughter of animal offerings. Why then does Rav rule that pinching by a non-priest renders the bird a carcass? The Gemara answers: Slaughter is not considered a full-fledged sacrificial rite, and therefore it cannot be compared to pinching.
וְלָא?! וְהָא אָמַר רַבִּי זֵירָא: שְׁחִיטַת פָּרָה בְּזָר – פְּסוּלָה; וּמַחְוֵי רַב עֲלַהּ: אֶלְעָזָר וְ״חוּקָּה״!
The Gemara asks: And is it not a full-fledged rite? But doesn’t Rabbi Zeira say that the slaughter of a red heifer by a non-priest is not valid, which indicates that it is a full-fledged rite? And Rav showed a source in the Torah for this halakha: The verses concerning the red heifer mention both Elazar the priest as performing the slaughter and the word “statute,” which is mentioned in the verse: “This is the statute of the law” (Numbers 19:2), teaching that Elazar’s involvement was halakhically required.
שָׁאנֵי פָּרָה, דְּקׇדְשֵׁי בֶּדֶק הַבַּיִת הִיא.
The Gemara answers: The red heifer is different, as it has the halakhic status of an item consecrated for Temple maintenance rather than for sacrifice on the altar. Therefore, its slaughter cannot teach the halakha concerning an actual offering.
וְלָא כֹּל דְּכֵן הוּא: קׇדְשֵׁי בֶּדֶק הַבַּיִת בָּעוּ כְּהוּנָּה, קׇדְשֵׁי מִזְבֵּחַ מִיבַּעְיָא?!
The Gemara asks: But can it not be inferred a fortiori that slaughter is a sacrificial rite? If animals that have the status of items consecrated for Temple maintenance, which are of lesser sanctity, require slaughter by the priesthood, is it necessary to say that the slaughter of animals consecrated for sacrifice on the altar, which are of greater sanctity, is a sacrificial rite that should require a priest? Apparently, the fact that non-priests may slaughter offerings proves that certain sacrificial rites apply to them.
אָמַר רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי: מִידֵּי דְּהָוֵה אַמַּרְאוֹת נְגָעִים – דְּלָאו עֲבוֹדָה הִיא, וּבָעֲיָא כְּהוּנָּה.
Rav Sheisha, son of Rav Idi, said: The slaughter of a red heifer does not constitute Temple service at all, and therefore it cannot be compared to the slaughter of an offering. The halakha is just as it is with regard to the examination of the shades of leprous marks, which does not constitute Temple service but requires a declaration of purity or impurity by the priesthood.
וְנֵילַף מִבָּמָה!
The Gemara asks: But let us derive from the halakha of a private altar, which was a valid medium for sacrificing offerings before the Temple was built, where non-priests were permitted to pinch the napes of bird offerings, that there is a circumstance in which pinching by non-priests is valid. Why then does the bird assume the status of a carcass when the pinching is performed by a non-priest?
מִבָּמָה לָא יָלֵיף.
The Gemara answers: One cannot derive the halakhot of the Temple service from the halakhot of a private altar, which was considered non-sacred by comparison.
וְלָא?! וְהָתַנְיָא: מִנַּיִן לַיּוֹצֵא שֶׁאִם עָלָה לֹא יֵרֵד – שֶׁהֲרֵי יוֹצֵא כָּשֵׁר בְּבָמָה.
The Gemara asks: And can one not derive the halakhot of the Temple service from the halakhot of a private altar? But isn’t it taught in a baraita: From where is it derived with regard to an item, e.g., the limbs of an offering, which emerged from the Temple courtyard and was thereby rendered unfit for sacrifice upon the altar, that if it nevertheless ascended upon the altar it shall not descend? It is derived from the fact that an item that emerged is valid for sacrifice on a private altar. This indicates that one can learn from the halakhot of a private altar with regard to the Temple service.
תָּנָא אַ״זֹּאת תּוֹרַת הָעוֹלָה״ סְמִיךְ לֵיהּ.
The Gemara answers: The tanna of that baraita relies on the verse: “This is the law of the burnt offering [ha’ola]” (Leviticus 6:2), from which it is derived that any item that ascends [ola] upon the altar shall not descend from it, even if it was disqualified. In other words, the verse is the actual source for the halakha of the baraita, whereas the case of a private altar is cited merely in support of this ruling.
וְרַבִּי יוֹחָנָן אָמַר: זָר אֵין מְטַמֵּא אַבֵּית הַבְּלִיעָה, סַכִּין מְטַמֵּא אַבֵּית הַבְּלִיעָה.
Until this point the Gemara has discussed the opinion of Rav, who holds that the pinching of a non-priest renders the bird a carcass with regard to ritual impurity. But Rabbi Yoḥanan says: If a non-priest pinched the nape of a bird offering, the meat does not render one who swallows it ritually impure when it is in the throat; but if a priest pinched it, i.e., cut it from the nape of the neck, with a knife, the meat renders one ritually impure when it is in the throat.
תְּנַן: כׇּל הַפְּסוּלִין שֶׁמָּלְקוּ – מְלִיקָתָן פְּסוּלָה. בִּשְׁלָמָא לְרַבִּי יוֹחָנָן, ״כֹּל״ – לְאֵיתוֹיֵי זָר. אֶלָּא לְרַב, ״כׇּל״ – לְאֵיתוֹיֵי מַאי?
The Gemara brings proof for the opinion of Rabbi Yoḥanan from that which we learned in the mishna: If any of those disqualified for Temple service pinched the nape of a bird offering, their pinching is not valid, but the meat does not render one who swallows it ritually impure when it is in the throat. Granted, according to Rabbi Yoḥanan, the word: Any, is written to add that even the pinching of a non-priest does not render the bird a carcass. But according to Rav, who holds that it does render the bird a carcass, what is added by the word: Any?
(לָאו) לְאֵיתוֹיֵי שְׂמֹאל וְלַיְלָה. שְׂמֹאל וְלַיְלָה בְּהֶדְיָא קָתָנֵי! תָּנֵי וַהֲדַר מְפָרֵשׁ.
The Gemara answers: It is written to add pinching with the left hand or pinching at night. The Gemara challenges: The word: Any, is unnecessary with regard to teaching the cases of pinching with the left hand and pinching at night, as they are taught in the mishna explicitly. The Gemara answers: According to Rav, the word: Any, is not meant to add a specific case. Rather the mishna teaches the principle and then explains using specific examples.
תָּא שְׁמַע: זֶה הַכְּלָל – כֹּל שֶׁהָיָה פְּסוּלוֹ בַּקּוֹדֶשׁ, אֵינוֹ מְטַמֵּא בְּגָדִים אַבֵּית הַבְּלִיעָה. בִּשְׁלָמָא לְרַבִּי יוֹחָנָן, ״כֹּל״ לְאֵיתוֹיֵי זָר. אֶלָּא לְרַב, לְאֵיתוֹיֵי מַאי?
The Gemara suggests: Come and hear proof from the continuation of the mishna: This is the principle: The meat of any bird whose disqualification occurred during the course of the service in the sacred Temple courtyard does not render the garments of one who swallows it ritually impure when the meat is in the throat. Granted, according to Rabbi Yoḥanan, the word: Any, is written to add that even the pinching of a non-priest does not render the bird a carcass. But according to Rav, who holds that it does render the bird a carcass, what is added by the word: Any?
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.
The Essence of the Incense and the Secret of the People
Zevachim Daf 66-73 – Daf Yomi: One Week at a Time
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.
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
I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Zichron Yaakov, Israel
I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Riverdale, NY, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Beit Shemesh, 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
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Far Rockaway, 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
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Pennsylvania, United States
Tel Aviv, Israel
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Ashdod, Israel
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
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
Berlin, Germany
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
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Pittsburgh, United States
Zevachim 68
צְרִיכָה שֶׁתָּבִיא עוֹד חָמֵשׁ פְּרֵידִין לְמַעְלָה.
she must bring another five birds and sacrifice them all above the red line as burnt offerings. Since her commitment was not satisfied, she has not fulfilled even part of her vow. She must therefore bring two burnt offerings of each species to ensure that she fulfills her vow, and she must bring another bird to replace the initial obligatory burnt offering and fulfill her commitment to bring them together.
מִמִּין אֶחָד. וּמִשְּׁנֵי מִינִין – תָּבִיא שֵׁשׁ.
This is the halakha only if both pairs that she brought were of the same species. But if they were of two different species, and the priest does not remember which he sacrificed first as the obligatory pair, she must bring six, two of each species to ensure that she fulfills her vow, and one more of each species to ensure that she properly replaces the original burnt offering of the obligatory pair and fulfills her commitment.
נְתָנָתַן לַכֹּהֵן, וְאֵינָהּ יוֹדַעַת מָה נָתְנָה; הָלַךְ הַכֹּהֵן וְעָשָׂה, וְאֵינוֹ יוֹדֵעַ מָה עָשָׂה – צְרִיכָה אַרְבַּע פְּרִידִין לְנִדְרָהּ, וּשְׁתַּיִם לְחוֹבָתָהּ, וְחַטָּאת אַחַת.
If the woman specified the species of bird for her vow but then forgot which species she specified, and she gave two pairs of birds to the priest but does not know now what species she gave, or even if she gave him one or two species of birds, and the priest went and sacrificed the birds but does not know now what he sacrificed where, in this case, she must bring seven birds, as follows: Four birds, two of each species, for her vow; and two more birds, one of each species, for her obligatory burnt offering, in case the priest sacrificed a sin offering of a certain species and the burnt offering must now match that species; and one sin offering of either species, in case the priest sacrificed them all as burnt offerings.
בֶּן עַזַּאי אוֹמֵר: שְׁתֵּי חַטָּאוֹת.
Ben Azzai says she must bring two sin offerings, one of each species, as he holds that if the priest sacrificed a bird of a certain species specifically as the obligatory burnt offering, the sin offering must now match that species.
אָמַר רַבִּי יְהוֹשֻׁעַ, זֶהוּ שֶׁאָמְרוּ: כְּשֶׁהוּא חַי – קוֹלוֹ אֶחָד, וּכְשֶׁהוּא מֵת – קוֹלוֹ שִׁבְעָה.
The mishna concludes: Rabbi Yehoshua said that there is a parable that explains this situation: This is what people say about a sheep: When it is alive it makes one sound, and when it is dead it makes seven sounds. Its two horns become trumpets, its two shinbones become flutes, its skin becomes a drumhead, its large intestines become harp strings, and its small intestines become lyre strings. Here too, because of the uncertainty as to what had occurred, the woman must bring seven extra birds. Since Rabbi Yehoshua summarizes the mishna, the mishnayot in this chapter must be in accordance with his opinion. According to Rav Adda bar Ahava’s explanation of Rabbi Yehoshua’s principle, burnt offerings of birds sacrificed as sin offerings become valid sin offerings. Why then, according to these mishnayot, are they disqualified?
אֵימַר דַּאֲמַר רַבִּי יְהוֹשֻׁעַ – לְאַפּוֹקַהּ מִידֵי מְעִילָה; לְמִיסַּק לֵיהּ לְחוֹבָה מִי אָמַר?!
The Gemara responds: Rav Adda bar Ahava’s explanation is not at odds with these mishnayot; while it is reasonable to say, i.e., to explain, that Rabbi Yehoshua said that the offering becomes a sin offering insofar as to exclude one who derives benefit from it from liability for misuse of consecrated property, did he say that it becomes a sin offering so expansively as to indicate that it would satisfy the owner’s obligation? In the cases in the mishnayot in Kinnim, all burnt offerings that were sacrificed as sin offerings are not subject to the halakhot of misuse of consecrated property, but the women must nevertheless bring replacement offerings.
מַתְנִי׳ כׇּל הַפְּסוּלִין שֶׁמָּלְקוּ – מְלִיקָתָן פְּסוּלָה, וְאֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה. מָלַק בִּשְׂמֹאל אוֹ בַּלַּיְלָה, שָׁחַט חוּלִּין בִּפְנִים וְקָדָשִׁים בַּחוּץ – אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה.
MISHNA: With regard to any of those people disqualified from performing the Temple service who pinched the nape of a bird offering, their pinching is not valid, but the offering’s meat does not render one who swallows it ritually impure when it is in the throat, as would the meat of a kosher bird that was not ritually slaughtered. If a priest pinched it with the thumbnail of his left hand, or if he pinched it at night, or if he slaughtered a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard, in all these cases, although it is prohibited to consume these birds, they do not render one ritually impure when they are in the throat, as the halakhic status of pinching is like that of slaughtering.
מָלַק בְּסַכִּין; מָלַק חוּלִּין בִּפְנִים וְקָדָשִׁים בַּחוּץ;
If he pinched with a knife and not with his thumbnail; or if he pinched a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard;
תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן; שֶׁיָּבְשָׁה גַּפָּהּ, שֶׁנִּסְמֵית עֵינָהּ וְשֶׁנִּקְטְעָה רַגְלָהּ – מְטַמֵּא בְּבֵית הַבְּלִיעָה.
or if he pinched doves whose time of fitness for sacrifice has not yet arrived, as they are too young to be sacrificed; or if he pinched pigeons whose time of fitness has passed, as they are too old; or if he pinched the nape of a fledgling whose wing was withered, or whose eye was blinded, or whose leg was severed; in all these cases, although the bird’s nape was pinched, it renders one who swallows it ritually impure when it is in the throat.
זֶה הַכְּלָל: כֹּל שֶׁפְּסוּלוֹ בַּקּוֹדֶשׁ – אֵינוֹ מְטַמֵּא בְּבֵית הַבְּלִיעָה; לֹא הָיָה פְּסוּלוֹ בַּקּוֹדֶשׁ – מְטַמֵּא בְּבֵית הַבְּלִיעָה.
This is the principle: The meat of any bird that was initially fit for sacrifice and whose disqualification occurred in the course of the service in the sacred Temple courtyard does not render one who swallows it ritually impure when it is in the throat. The meat of any bird whose disqualification did not occur in the sacred area, but rather was disqualified before the service began, renders one ritually impure when it is in the throat.
גְּמָ׳ אָמַר רַב: שְׂמֹאל וְלַיְלָה – אֵין מְטַמְּאִין בְּבֵית הַבְּלִיעָה, זָר וְסַכִּין – מְטַמְּאִין בְּבֵית הַבְּלִיעָה.
GEMARA: Rav says: Pinching with the thumbnail of the left hand and pinching at night do not cause the offering’s meat to render one who swallows it ritually impure when it is in the throat as would the carcass of an unslaughtered bird; but pinching by a non-priest and pinching, i.e., cutting from the nape of the neck, with a knife rather than the fingernail do cause the meat to render one ritually impure when it is in the throat.
מַאי שְׁנָא שְׂמֹאל – דְּאִית לֵיהּ הֶכְשֵׁירָה בְּיוֹם הַכִּפּוּרִים, וְלַיְלָה – אִית לֵיהּ הֶכְשֵׁירָה בְּאֵיבָרִים וּפְדָרִים; זָר נָמֵי – אִית לֵיהּ הֶכְשֵׁירָה בִּשְׁחִיטָה! שְׁחִיטָה לָאו עֲבוֹדָה הִיא.
The Gemara challenges: What is different about the first two cases that prevents the bird from assuming the status of a carcass? Temple service with the left hand has an instance of validity during the service on Yom Kippur, when the High Priest enters the Holy of Holies holding the spoon of incense in his left hand. And Temple service at night has an instance of validity in the burning of limbs and fats of offerings on the altar, which may be burned throughout the night. But a non-priest also has an instance of validity in the slaughter of animal offerings. Why then does Rav rule that pinching by a non-priest renders the bird a carcass? The Gemara answers: Slaughter is not considered a full-fledged sacrificial rite, and therefore it cannot be compared to pinching.
וְלָא?! וְהָא אָמַר רַבִּי זֵירָא: שְׁחִיטַת פָּרָה בְּזָר – פְּסוּלָה; וּמַחְוֵי רַב עֲלַהּ: אֶלְעָזָר וְ״חוּקָּה״!
The Gemara asks: And is it not a full-fledged rite? But doesn’t Rabbi Zeira say that the slaughter of a red heifer by a non-priest is not valid, which indicates that it is a full-fledged rite? And Rav showed a source in the Torah for this halakha: The verses concerning the red heifer mention both Elazar the priest as performing the slaughter and the word “statute,” which is mentioned in the verse: “This is the statute of the law” (Numbers 19:2), teaching that Elazar’s involvement was halakhically required.
שָׁאנֵי פָּרָה, דְּקׇדְשֵׁי בֶּדֶק הַבַּיִת הִיא.
The Gemara answers: The red heifer is different, as it has the halakhic status of an item consecrated for Temple maintenance rather than for sacrifice on the altar. Therefore, its slaughter cannot teach the halakha concerning an actual offering.
וְלָא כֹּל דְּכֵן הוּא: קׇדְשֵׁי בֶּדֶק הַבַּיִת בָּעוּ כְּהוּנָּה, קׇדְשֵׁי מִזְבֵּחַ מִיבַּעְיָא?!
The Gemara asks: But can it not be inferred a fortiori that slaughter is a sacrificial rite? If animals that have the status of items consecrated for Temple maintenance, which are of lesser sanctity, require slaughter by the priesthood, is it necessary to say that the slaughter of animals consecrated for sacrifice on the altar, which are of greater sanctity, is a sacrificial rite that should require a priest? Apparently, the fact that non-priests may slaughter offerings proves that certain sacrificial rites apply to them.
אָמַר רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי: מִידֵּי דְּהָוֵה אַמַּרְאוֹת נְגָעִים – דְּלָאו עֲבוֹדָה הִיא, וּבָעֲיָא כְּהוּנָּה.
Rav Sheisha, son of Rav Idi, said: The slaughter of a red heifer does not constitute Temple service at all, and therefore it cannot be compared to the slaughter of an offering. The halakha is just as it is with regard to the examination of the shades of leprous marks, which does not constitute Temple service but requires a declaration of purity or impurity by the priesthood.
וְנֵילַף מִבָּמָה!
The Gemara asks: But let us derive from the halakha of a private altar, which was a valid medium for sacrificing offerings before the Temple was built, where non-priests were permitted to pinch the napes of bird offerings, that there is a circumstance in which pinching by non-priests is valid. Why then does the bird assume the status of a carcass when the pinching is performed by a non-priest?
מִבָּמָה לָא יָלֵיף.
The Gemara answers: One cannot derive the halakhot of the Temple service from the halakhot of a private altar, which was considered non-sacred by comparison.
וְלָא?! וְהָתַנְיָא: מִנַּיִן לַיּוֹצֵא שֶׁאִם עָלָה לֹא יֵרֵד – שֶׁהֲרֵי יוֹצֵא כָּשֵׁר בְּבָמָה.
The Gemara asks: And can one not derive the halakhot of the Temple service from the halakhot of a private altar? But isn’t it taught in a baraita: From where is it derived with regard to an item, e.g., the limbs of an offering, which emerged from the Temple courtyard and was thereby rendered unfit for sacrifice upon the altar, that if it nevertheless ascended upon the altar it shall not descend? It is derived from the fact that an item that emerged is valid for sacrifice on a private altar. This indicates that one can learn from the halakhot of a private altar with regard to the Temple service.
תָּנָא אַ״זֹּאת תּוֹרַת הָעוֹלָה״ סְמִיךְ לֵיהּ.
The Gemara answers: The tanna of that baraita relies on the verse: “This is the law of the burnt offering [ha’ola]” (Leviticus 6:2), from which it is derived that any item that ascends [ola] upon the altar shall not descend from it, even if it was disqualified. In other words, the verse is the actual source for the halakha of the baraita, whereas the case of a private altar is cited merely in support of this ruling.
וְרַבִּי יוֹחָנָן אָמַר: זָר אֵין מְטַמֵּא אַבֵּית הַבְּלִיעָה, סַכִּין מְטַמֵּא אַבֵּית הַבְּלִיעָה.
Until this point the Gemara has discussed the opinion of Rav, who holds that the pinching of a non-priest renders the bird a carcass with regard to ritual impurity. But Rabbi Yoḥanan says: If a non-priest pinched the nape of a bird offering, the meat does not render one who swallows it ritually impure when it is in the throat; but if a priest pinched it, i.e., cut it from the nape of the neck, with a knife, the meat renders one ritually impure when it is in the throat.
תְּנַן: כׇּל הַפְּסוּלִין שֶׁמָּלְקוּ – מְלִיקָתָן פְּסוּלָה. בִּשְׁלָמָא לְרַבִּי יוֹחָנָן, ״כֹּל״ – לְאֵיתוֹיֵי זָר. אֶלָּא לְרַב, ״כׇּל״ – לְאֵיתוֹיֵי מַאי?
The Gemara brings proof for the opinion of Rabbi Yoḥanan from that which we learned in the mishna: If any of those disqualified for Temple service pinched the nape of a bird offering, their pinching is not valid, but the meat does not render one who swallows it ritually impure when it is in the throat. Granted, according to Rabbi Yoḥanan, the word: Any, is written to add that even the pinching of a non-priest does not render the bird a carcass. But according to Rav, who holds that it does render the bird a carcass, what is added by the word: Any?
(לָאו) לְאֵיתוֹיֵי שְׂמֹאל וְלַיְלָה. שְׂמֹאל וְלַיְלָה בְּהֶדְיָא קָתָנֵי! תָּנֵי וַהֲדַר מְפָרֵשׁ.
The Gemara answers: It is written to add pinching with the left hand or pinching at night. The Gemara challenges: The word: Any, is unnecessary with regard to teaching the cases of pinching with the left hand and pinching at night, as they are taught in the mishna explicitly. The Gemara answers: According to Rav, the word: Any, is not meant to add a specific case. Rather the mishna teaches the principle and then explains using specific examples.
תָּא שְׁמַע: זֶה הַכְּלָל – כֹּל שֶׁהָיָה פְּסוּלוֹ בַּקּוֹדֶשׁ, אֵינוֹ מְטַמֵּא בְּגָדִים אַבֵּית הַבְּלִיעָה. בִּשְׁלָמָא לְרַבִּי יוֹחָנָן, ״כֹּל״ לְאֵיתוֹיֵי זָר. אֶלָּא לְרַב, לְאֵיתוֹיֵי מַאי?
The Gemara suggests: Come and hear proof from the continuation of the mishna: This is the principle: The meat of any bird whose disqualification occurred during the course of the service in the sacred Temple courtyard does not render the garments of one who swallows it ritually impure when the meat is in the throat. Granted, according to Rabbi Yoḥanan, the word: Any, is written to add that even the pinching of a non-priest does not render the bird a carcass. But according to Rav, who holds that it does render the bird a carcass, what is added by the word: Any?
