Zevachim 71
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 Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
Want to dedicate learning? Get started here:
Summary
This chapter addresses cases where different items become mixed together – sacrificial animals with other sacrificial animals, sacrificial animals with non-sacrificial ones, or valid offerings with disqualified ones. Each type of mixture is governed by distinct rules.
If sacrificial animals are mixed with animals that are forbidden for benefit, such as an ox sentenced to death for goring, or a sin offering left to die because its owner passed away, for example, then all the animals in the mixture must be left to die. In these cases, the usual laws of nullification do not apply.
If a sacrifice becomes mixed with animals that are prohibited for the altar but permitted for benefit, the animals are left to graze, then sold. The proceeds from the most valuable animal are used to purchase a replacement sacrifice.
If a sacrifice is mixed with animals that were never designated as offerings, all the animals are sold for sacrifices of that type and offered on the altar with the intent of “whoever their owner is.”
If sacrifices of the same type are mixed, they are all offered on the altar with the same designation. However, if different types of sacrifices are mixed, for example, burnt offerings with peace offerings, the animals are left to graze until they develop blemishes. At that point, new animals of each type are purchased, equal in value to the most expensive animal in the group, at the expense of the owners.
In cases where an animal is mixed with others designated for sacrifice that cannot be sold, such as firstborns or animal tithes, they are left to graze until blemished. The owner then redeems the sanctity of one animal (for the sacrifice) in the amount of the most expensive animal and uses that money to buy a new sacrifice. Once blemished, the original animals may be slaughtered and eaten like ordinary firstborns or tithes.
The Mishna also notes a case where the laws of mixtures do not apply: sin offerings and guilt offerings cannot be brought from the same animals. Thus, if animals designated for sin offerings are mixed with those for guilt offerings, this is not considered a mixture, as it is clear which animal goes with which offering.
The Gemara questions the Mishna’s phrasing of “even one in ten thousand,” clarifying that the case refers to a single ox that gored, becoming mixed with many sacrificial animals.
The Gemara compares this Mishna with a parallel Mishna in Temurah and then another in Avodah Zarah, questioning why each is needed. It concludes that every text contributes a distinct detail that cannot be fully derived from the others.
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 Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
Zevachim 71
שֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד אוֹ עַל פִּי הַבְּעָלִים, בְּרוֹבֵעַ וְנִרְבָּע, בְּמוּקְצֶה וְנֶעֱבָד, בְּאֶתְנַן וּמְחִיר,
an ox that is known to have killed a person based on the testimony of one witness or based on the admission of the owner. Had two witnesses testified, deriving benefit from the ox would have been prohibited. Additional examples include when an offering is intermingled with an animal that copulated with a person; or an animal that was the object of bestiality; or with an animal that was set aside for idol worship; or one that was worshipped as a deity; or with an animal that was given as payment to a prostitute or as the price of a dog, as it is written: “You shall not bring the payment of a harlot, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19).
בְּכִלְאַיִם וּבִטְרֵיפָה, בְּיוֹצֵא דּוֹפֶן – יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין.
Additional examples include an offering that was intermingled with an animal born of a mixture of diverse kinds, e.g., the offspring of a ram and a goat, or with an animal with a wound that will cause it to die within twelve months [tereifa], or with an animal born by caesarean section. In all these cases the animals that are intermingled shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them, of the same type of offering that the intermingled offering was.
נִתְעָרְבוּ בְּחוּלִּין תְּמִימִים – יִמָּכְרוּ הַחוּלִּין לְצוֹרְכֵי אוֹתוֹ הַמִּין.
The mishna continues: If sacrificial animals were intermingled with unblemished, non-sacred animals, which, if consecrated, are fit for sacrifice, the non-sacred animals shall be sold for the purpose of purchasing offerings of the same type as the offering with which they were intermingled.
קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ – זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא, וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא.
In a case where sacrificial animals were intermingled with other sacrificial animals, if it was an animal of one type of offering with animals of the same type of offering, one shall sacrifice this animal for the sake of whoever is its owner and one shall sacrifice that animal for the sake of whoever is its owner, and both fulfill their obligation.
קָדָשִׁים בְּקָדָשִׁים מִין בְּשֶׁאֵינוֹ מִינוֹ – יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ וְיִמָּכְרוּ, וְיָבִיא בִּדְמֵי יָפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ.
In a case where sacrificial animals were intermingled with other sacrificial animals, where an animal of one type of offering was intermingled with animals not of the same type of offering, e.g., two rams, where one is designated as a burnt offering and one as a peace offering, they shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them as this type of offering, and another offering of the monetary value of the highest-quality animal among them as that type of offering, and he will lose the additional expense of purchasing two highest-quality animals, when he had sold only one highest-quality animal, from his own assets.
נִתְעָרְבוּ בִּבְכוֹר וּבְמַעֲשֵׂר – יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר.
In a case where sacrificial animals were intermingled with a firstborn offering or with an animal tithe offering, they shall graze until they become unfit for sacrifice and they shall both be eaten as a firstborn offering or as an animal tithe offering.
הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וְהָאָשָׁם.
All offerings can become indistinguishably intermingled with each other, except for a sin offering and a guilt offering, as the Gemara will explain.
גְּמָ׳ מַאי ״אֲפִילּוּ״?
GEMARA: The mishna teaches the halakha of all the offerings that were intermingled with animals from which deriving benefit is forbidden. This indicates that one offering became intermingled with a majority of prohibited animals, as it is usual to describe the smaller unit as being intermingled with the larger unit. The Gemara asks: If so, what is the meaning of the term: Even, in the clause: Even if the ratio is one in ten thousand, deriving benefit from them all is prohibited and they all must die. If the permitted animal is rendered prohibited by a simple majority, of course it is prohibited if the ratio is one in ten thousand.
הָכִי קָאָמַר: כׇּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בָּהֶן חַטָּאוֹת הַמֵּתוֹת אוֹ שׁוֹר הַנִּסְקָל, אֲפִילּוּ אֶחָד בְּרִיבּוֹא – יָמוּתוּ כּוּלָּן.
The Gemara explains: This is what the mishna is saying: All the offerings in which were intermingled sin offerings left to die, or in which an ox that was sentenced to be stoned was intermingled, even if the ratio is one forbidden animal intermingled with ten thousand offerings, they all must die.
תְּנֵינָא חֲדָא זִימְנָא: כָּל הָאֲסוּרִין לְגַבֵּי מִזְבֵּחַ אוֹסְרִין בְּכׇל שֶׁהֵן, הָרוֹבֵעַ וְהַנִּרְבָּע!
The Gemara raises a difficulty: Why is this mishna necessary? We already learn this halakha on another occasion, in a mishna (Temura 28a): With regard to all animals whose sacrifice on the altar is prohibited, if they are intermingled with animals whose sacrifice is permitted they render the entire mixture prohibited in any amount, regardless of the ratio of permitted to prohibited animals. The mishna adds that these are the animals whose sacrifice is prohibited: An animal that actively copulated with a person, and an animal that was the object of bestiality. That mishna proceeds to add other categories of animals to this list, including ones mentioned in the mishna here. In any event, the basic halakha of the mishna is also taught in tractate Temura.
אָמַר רַב אָשֵׁי: אַמְרִיתַהּ לִשְׁמַעְתֵּיהּ קַמֵּיהּ דְּרַב שִׁימִי, וְאַצְרִיכַן – דְּאִי מֵהָתָם, הֲוָה אָמֵינָא: הָנֵי מִילֵּי לְגָבוֹהַּ, אֲבָל לְהֶדְיוֹט אֵימָא לָא;
Rav Ashi says: I said this halakha in the presence of Rav Shimi, and he explained to me that both mishnayot are necessary, as each teaches a novelty not included in the other. Rav Ashi clarifies: As, if this halakha was learned only from there, the mishna in Temura, I would say that this statement, that prohibited animals render a mixture prohibited in any ratio, applies only to prohibiting the animals from being sacrificed to the Most High; but with regard to prohibiting the animals even to an ordinary person [hedyot], e.g., that if they became intermingled with an ox that is to be stoned they all must die without the possibility of redemption, one might say that they are not all rendered prohibited in benefit, as the prohibited animal is nullified in a majority. Therefore, the mishna here teaches that even with regard to deriving benefit, all the animals in the mixture are prohibited.
וְאִי מֵהָכָא, הֲוָה אָמֵינָא: הָנֵי הוּא אִיסּוּרֵי הֲנָאָה נִינְהוּ, אֲבָל הָנֵי אֵימָא לָא; צְרִיכִי.
Rav Ashi continues: And if this halakha was learned only from here, I would say that it is only these categories that are mentioned in this mishna, i.e., sin offerings that were condemned to die or an ox that was sentenced to be stoned, that render a mixture prohibited in any ratio. The halakha is stringent with regard to them, as they are items from which deriving benefit is prohibited. But with regard to these categories mentioned in the mishna in Temura, e.g., an animal that copulated with a person, which are not items from which deriving benefit is prohibited, one might say that they are not disqualified from being sacrificed, and they are nullified in a majority. Therefore, both mishnayot are necessary.
דְּלָאו אִיסּוּרֵי הֲנָאָה נִינְהוּ – הָא תְּנָא לֵיהּ! מִי קָתָנֵי בְּכַמָּה?! ״כׇּל שֶׁהֵן״ – הָתָם קָתָנֵי.
The Gemara questions this explanation: This justifies the mishna here, but concerning the halakha stated in Temura, why did that mishna teach the halakha with regard to those animals that are not items from which deriving benefit is prohibited, such as an animal that copulated with a person; the tanna already taught this halakha in the mishna here. The Gemara answers: Does the mishna here teach by what ratio they render the mixture prohibited? The important measure: In any amount, is taught there, in Temura, not in the mishna here, and that is the novelty of the mishna in Temura.
וְנִיתְנֵי הָא, וְלָא בָּעֵי הָא! תַּקַּנְתָּא אִיצְטְרִיכָא לֵיהּ.
The Gemara challenges: But if so, let the tanna teach that mishna in Temura, and then he would not require this mishna here. Why teach the second clause of the mishna here? The Gemara explains: It was necessary for the tanna to mention the remedy, i.e., that the animals that are intermingled shall graze until they become unfit for sacrifice and then they shall be sold; and from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them as the same type of offering that the sacrificial animal was. This halakha is not stated in the mishna in Temura.
דְּהֶדְיוֹט נָמֵי תְּנָא לֵיהּ – וְאֵלּוּ אֲסוּרִין וְאוֹסְרִין בְּכׇל שֶׁהֵן: יֵין נֶסֶךְ וַעֲבוֹדָה זָרָה!
The Gemara raises another difficulty. The halakha of the mishna that items from which deriving benefit is prohibited render a mixture prohibited in any amount even to an ordinary person, as stated with regard to the sin offerings that were condemned to die and an ox that was sentenced to be stoned, is also taught in a mishna (Avoda Zara 74a): And these following items are themselves forbidden, and any amount of them renders other items with which they become mixed forbidden: Wine used for a libation that became mixed with kosher wine, and objects of idol worship that were intermingled with permitted items.
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.
Zevachim Daf 66-73 – Daf Yomi: One Week at a Time
Zevahim 71: Destroying the Many because of the Few
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.
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, 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 started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Tekoa, Israel
Oceanside NY, 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 tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
בית שמש, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Hashmonaim, Israel
Minnesota, United States
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
בית שמש, Israel
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Englewood NJ, United States
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Jerusalem, Israel
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Jerusalem, Israel
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, United States
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Jerusalem, Israel
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
Zevachim 71
שֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד אוֹ עַל פִּי הַבְּעָלִים, בְּרוֹבֵעַ וְנִרְבָּע, בְּמוּקְצֶה וְנֶעֱבָד, בְּאֶתְנַן וּמְחִיר,
an ox that is known to have killed a person based on the testimony of one witness or based on the admission of the owner. Had two witnesses testified, deriving benefit from the ox would have been prohibited. Additional examples include when an offering is intermingled with an animal that copulated with a person; or an animal that was the object of bestiality; or with an animal that was set aside for idol worship; or one that was worshipped as a deity; or with an animal that was given as payment to a prostitute or as the price of a dog, as it is written: “You shall not bring the payment of a harlot, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19).
בְּכִלְאַיִם וּבִטְרֵיפָה, בְּיוֹצֵא דּוֹפֶן – יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין.
Additional examples include an offering that was intermingled with an animal born of a mixture of diverse kinds, e.g., the offspring of a ram and a goat, or with an animal with a wound that will cause it to die within twelve months [tereifa], or with an animal born by caesarean section. In all these cases the animals that are intermingled shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them, of the same type of offering that the intermingled offering was.
נִתְעָרְבוּ בְּחוּלִּין תְּמִימִים – יִמָּכְרוּ הַחוּלִּין לְצוֹרְכֵי אוֹתוֹ הַמִּין.
The mishna continues: If sacrificial animals were intermingled with unblemished, non-sacred animals, which, if consecrated, are fit for sacrifice, the non-sacred animals shall be sold for the purpose of purchasing offerings of the same type as the offering with which they were intermingled.
קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ – זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא, וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא.
In a case where sacrificial animals were intermingled with other sacrificial animals, if it was an animal of one type of offering with animals of the same type of offering, one shall sacrifice this animal for the sake of whoever is its owner and one shall sacrifice that animal for the sake of whoever is its owner, and both fulfill their obligation.
קָדָשִׁים בְּקָדָשִׁים מִין בְּשֶׁאֵינוֹ מִינוֹ – יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ וְיִמָּכְרוּ, וְיָבִיא בִּדְמֵי יָפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ.
In a case where sacrificial animals were intermingled with other sacrificial animals, where an animal of one type of offering was intermingled with animals not of the same type of offering, e.g., two rams, where one is designated as a burnt offering and one as a peace offering, they shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them as this type of offering, and another offering of the monetary value of the highest-quality animal among them as that type of offering, and he will lose the additional expense of purchasing two highest-quality animals, when he had sold only one highest-quality animal, from his own assets.
נִתְעָרְבוּ בִּבְכוֹר וּבְמַעֲשֵׂר – יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר.
In a case where sacrificial animals were intermingled with a firstborn offering or with an animal tithe offering, they shall graze until they become unfit for sacrifice and they shall both be eaten as a firstborn offering or as an animal tithe offering.
הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וְהָאָשָׁם.
All offerings can become indistinguishably intermingled with each other, except for a sin offering and a guilt offering, as the Gemara will explain.
גְּמָ׳ מַאי ״אֲפִילּוּ״?
GEMARA: The mishna teaches the halakha of all the offerings that were intermingled with animals from which deriving benefit is forbidden. This indicates that one offering became intermingled with a majority of prohibited animals, as it is usual to describe the smaller unit as being intermingled with the larger unit. The Gemara asks: If so, what is the meaning of the term: Even, in the clause: Even if the ratio is one in ten thousand, deriving benefit from them all is prohibited and they all must die. If the permitted animal is rendered prohibited by a simple majority, of course it is prohibited if the ratio is one in ten thousand.
הָכִי קָאָמַר: כׇּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בָּהֶן חַטָּאוֹת הַמֵּתוֹת אוֹ שׁוֹר הַנִּסְקָל, אֲפִילּוּ אֶחָד בְּרִיבּוֹא – יָמוּתוּ כּוּלָּן.
The Gemara explains: This is what the mishna is saying: All the offerings in which were intermingled sin offerings left to die, or in which an ox that was sentenced to be stoned was intermingled, even if the ratio is one forbidden animal intermingled with ten thousand offerings, they all must die.
תְּנֵינָא חֲדָא זִימְנָא: כָּל הָאֲסוּרִין לְגַבֵּי מִזְבֵּחַ אוֹסְרִין בְּכׇל שֶׁהֵן, הָרוֹבֵעַ וְהַנִּרְבָּע!
The Gemara raises a difficulty: Why is this mishna necessary? We already learn this halakha on another occasion, in a mishna (Temura 28a): With regard to all animals whose sacrifice on the altar is prohibited, if they are intermingled with animals whose sacrifice is permitted they render the entire mixture prohibited in any amount, regardless of the ratio of permitted to prohibited animals. The mishna adds that these are the animals whose sacrifice is prohibited: An animal that actively copulated with a person, and an animal that was the object of bestiality. That mishna proceeds to add other categories of animals to this list, including ones mentioned in the mishna here. In any event, the basic halakha of the mishna is also taught in tractate Temura.
אָמַר רַב אָשֵׁי: אַמְרִיתַהּ לִשְׁמַעְתֵּיהּ קַמֵּיהּ דְּרַב שִׁימִי, וְאַצְרִיכַן – דְּאִי מֵהָתָם, הֲוָה אָמֵינָא: הָנֵי מִילֵּי לְגָבוֹהַּ, אֲבָל לְהֶדְיוֹט אֵימָא לָא;
Rav Ashi says: I said this halakha in the presence of Rav Shimi, and he explained to me that both mishnayot are necessary, as each teaches a novelty not included in the other. Rav Ashi clarifies: As, if this halakha was learned only from there, the mishna in Temura, I would say that this statement, that prohibited animals render a mixture prohibited in any ratio, applies only to prohibiting the animals from being sacrificed to the Most High; but with regard to prohibiting the animals even to an ordinary person [hedyot], e.g., that if they became intermingled with an ox that is to be stoned they all must die without the possibility of redemption, one might say that they are not all rendered prohibited in benefit, as the prohibited animal is nullified in a majority. Therefore, the mishna here teaches that even with regard to deriving benefit, all the animals in the mixture are prohibited.
וְאִי מֵהָכָא, הֲוָה אָמֵינָא: הָנֵי הוּא אִיסּוּרֵי הֲנָאָה נִינְהוּ, אֲבָל הָנֵי אֵימָא לָא; צְרִיכִי.
Rav Ashi continues: And if this halakha was learned only from here, I would say that it is only these categories that are mentioned in this mishna, i.e., sin offerings that were condemned to die or an ox that was sentenced to be stoned, that render a mixture prohibited in any ratio. The halakha is stringent with regard to them, as they are items from which deriving benefit is prohibited. But with regard to these categories mentioned in the mishna in Temura, e.g., an animal that copulated with a person, which are not items from which deriving benefit is prohibited, one might say that they are not disqualified from being sacrificed, and they are nullified in a majority. Therefore, both mishnayot are necessary.
דְּלָאו אִיסּוּרֵי הֲנָאָה נִינְהוּ – הָא תְּנָא לֵיהּ! מִי קָתָנֵי בְּכַמָּה?! ״כׇּל שֶׁהֵן״ – הָתָם קָתָנֵי.
The Gemara questions this explanation: This justifies the mishna here, but concerning the halakha stated in Temura, why did that mishna teach the halakha with regard to those animals that are not items from which deriving benefit is prohibited, such as an animal that copulated with a person; the tanna already taught this halakha in the mishna here. The Gemara answers: Does the mishna here teach by what ratio they render the mixture prohibited? The important measure: In any amount, is taught there, in Temura, not in the mishna here, and that is the novelty of the mishna in Temura.
וְנִיתְנֵי הָא, וְלָא בָּעֵי הָא! תַּקַּנְתָּא אִיצְטְרִיכָא לֵיהּ.
The Gemara challenges: But if so, let the tanna teach that mishna in Temura, and then he would not require this mishna here. Why teach the second clause of the mishna here? The Gemara explains: It was necessary for the tanna to mention the remedy, i.e., that the animals that are intermingled shall graze until they become unfit for sacrifice and then they shall be sold; and from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them as the same type of offering that the sacrificial animal was. This halakha is not stated in the mishna in Temura.
דְּהֶדְיוֹט נָמֵי תְּנָא לֵיהּ – וְאֵלּוּ אֲסוּרִין וְאוֹסְרִין בְּכׇל שֶׁהֵן: יֵין נֶסֶךְ וַעֲבוֹדָה זָרָה!
The Gemara raises another difficulty. The halakha of the mishna that items from which deriving benefit is prohibited render a mixture prohibited in any amount even to an ordinary person, as stated with regard to the sin offerings that were condemned to die and an ox that was sentenced to be stoned, is also taught in a mishna (Avoda Zara 74a): And these following items are themselves forbidden, and any amount of them renders other items with which they become mixed forbidden: Wine used for a libation that became mixed with kosher wine, and objects of idol worship that were intermingled with permitted items.
