There is a debate between Rabbi Eliezer and the rabbis regarding a mixture of limbs – can they be brought on the altar? Our mishna has one version of which case they argue about and a braita is brought which has a different version. If blood is mixed up with water or another substance, can it be presented on the altar?
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.”
Want to dedicate learning? Get started here:
0:00
0:00
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.”
Zevachim 77
לְשֵׁם עֵצִים.
for the sake of wood, not as an offering. Here as well, the priest stipulates that if the man is not a confirmed leper, the sprinkling of the oil should not be viewed as a rite.
וְהָא אִיכָּא שִׁירַיִים דְּבָעֵי (מילינהו) [מֵיכְלִינְהוּ], וְאִיכָּא הָךְ פּוּרְתָּא דְּלָא קָמֵיץ עִילָּוֵיהּ! דְּפָרֵיק לֵיהּ.
The Gemara questions further: But even if the priest removes a handful from the oil and burns it, and also sprinkles from the oil, there is the matter of the remainder of the oil, which must be filled after the removal of the handful so that the priest can perform the sprinkling with a full log, and there is therefore that bit of oil that was added from which the priest did not remove the handful initially. If the one bringing the offering is not a leper, and the log of oil is a gift, it will turn out that there is a small portion of the oil that was not permitted by the removal of the handful. The Gemara explains that the priest redeems it, i.e., after the sprinklings of the oil have been performed, he stipulates that if the person who brought the offering is not a leper then the oil should be desacralized by his giving its value to the Temple treasury.
דְּפָרֵיק לֵיהּ הֵיכָא? אִי גַּוַּואי – קָא מְעַיֵּיל חוּלִּין לָעֲזָרָה, אִי אַבָּרַאי – אִיפְּסִיל לֵיהּ בְּיוֹצֵא! לְעוֹלָם גַּוַּואי; חוּלִּין מִמֵּילָא הָוְיָין.
The Gemara asks: If you say that he redeems it, where does he redeem it? If he redeems it when the oil is within the walls of the Temple, he would thereby be bringing non-sacred oil into the courtyard. If he redeems the oil outside the courtyard, before he can redeem the oil it would become disqualified due to the prohibition of a consecrated item leaving the courtyard. The Gemara answers: Actually, he redeems the oil when it is within the walls of the Temple. This is permitted because the non-sacred oil is then found in the Temple courtyard by itself, i.e., he did not bring a non-sacred item into the Temple courtyard.
וְהָא אָמַר רַבִּי שִׁמְעוֹן: אֵין מִתְנַדְּבִין שֶׁמֶן! תַּקּוֹנֵי גַּבְרָא שָׁאנֵי.
The Gemara asks a question with regard to the suggested resolution, according to the opinion of Rabbi Shimon, that one whose status as a leper is uncertain should bring a log of oil as a gift offering and state a stipulation. But doesn’t Rabbi Shimon say that one may not donate oil as a gift? The Gemara answers, as on 76b: The remedy of a person is different, i.e., Rabbi Shimon concedes that one may donate oil in this instance, as this is the only manner by which this person can undergo ritual purification.
יָתֵיב רַב רְחוּמִי קַמֵּיהּ רָבִינָא, וְיָתֵיב וְקָאָמַר מִשְּׁמֵיהּ דְּרַב הוּנָא בַּר תַּחְלִיפָא: וְנֵימָא, אָשָׁם זֶה יְהֵא אָשָׁם תָּלוּי!
The Gemara continues to discuss the opinion of Rabbi Shimon. It was stated above that according to Rabbi Shimon, one whose status as a leper is uncertain may bring a lamb as a gift for a peace offering and state a stipulation with regard to it. The Gemara relates that Rav Reḥumi was sitting before Ravina, and he was sitting and saying the following in the name of Rav Huna bar Taḥlifa: But why can’t he bring a lamb for a guilt offering and say that if he is not a leper then this guilt offering shall be a provisional guilt offering, brought by one who is uncertain whether he committed a sin that requires a sin offering? This guilt offering is eaten for one day and night, like the guilt offering of a leper, and therefore he would not be reducing the time for its consumption, unlike when he stipulates that it should be a peace offering.
שְׁמַע מִינַּהּ: מַאן תַּנָּא דִּפְלִיג עֲלֵיהּ דְּרַבִּי אֱלִיעֶזֶר – רַבִּי שִׁמְעוֹן הוּא, דְּאָמַר: אֵין מִתְנַדְּבִין אָשָׁם תָּלוּי? אֲמַר לֵיהּ: תּוֹרָה תּוֹרָה! אִימְּרֵי בְּדִיכְרֵי מִיחַלְּפִי לָךְ!
Rav Reḥumi continued: Since this option was not suggested, one can learn from here that who is the tanna who disagrees with the opinion of Rabbi Eliezer, who holds that one may donate a provisional guilt offering (Keritut 25a)? It is Rabbi Shimon, who says, by inference from his suggestion here, that one may not donate a provisional guilt offering. Ravina said to Rav Reḥumi: Torah, Torah! That is, where is the Torah of such a great man as yourself? You are confusing lambs with rams. The guilt offering of a leper is a lamb in its first year (see Leviticus 14:10), which cannot be brought as a provisional guilt offering because these must be rams (see Leviticus 5:15), i.e., they must be in their second year.
מַתְנִי׳ אֵיבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְּאֵיבְרֵי עוֹלָה – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִתֵּן לְמַעְלָה, וְרוֹאֶה אֲנִי אֶת בְּשַׂר הַחַטָּאת מִלְּמַעְלָה כְּאִילּוּ הֵן עֵצִים. וַחֲכָמִים אוֹמְרִים: תְּעוּבַּר צוּרָתָן וְיֵצְאוּ לְבֵית הַשְּׂרֵיפָה.
MISHNA: In the case of the limbs of a sin offering, which are eaten by priests and may not be burned on the altar, that were intermingled with the limbs of a burnt offering, which are burned on the altar, Rabbi Eliezer says: The priest shall place all the limbs above, on the altar, and I view the flesh of the limbs of the sin offering above on the altar as though they are pieces of wood burned on the altar, and not as though they are an offering. And the Rabbis say: One should wait until the form of all the intermingled limbs decays and they will all go out to the place of burning in the Temple courtyard, where all disqualified offerings of the most sacred order are burned.
גְּמָ׳ מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר? אָמַר קְרָא: ״וְאֶל הַמִּזְבֵּחַ לֹא יַעֲלוּ לְרֵיחַ נִיחֹחַ״ – לְרֵיחַ נִיחוֹחַ אִי אַתָּה מַעֲלֶה, אֲבָל אַתָּה מַעֲלֶה לְשֵׁם עֵצִים.
GEMARA: What is the reason of Rabbi Eliezer for deeming it permitted to burn the limbs of the sin offering on the altar as wood? The Gemara explains: The verse states: “No meal offering that you shall bring to the Lord shall be made with leaven; for you shall make no leaven, nor any honey, smoke as an offering made by fire to the Lord. As an offering of first fruits you may bring them to the Lord; but they shall not come up for a pleasing aroma on the altar” (Leviticus 2:11–12). This indicates that you may not offer up leaven and honey as a pleasing aroma, i.e., as an offering. But you may offer up leaven and honey and other substances that are prohibited to be sacrificed upon the altar, such as the limbs of a sin offering, for the sake of wood.
וְרַבָּנַן – מִיעֵט רַחֲמָנָא ״אֹתָם״; אוֹתָם הוּא דְּאִי אַתָּה מַעֲלֶה, אֲבָל אַתָּה מַעֲלֶה לְשֵׁם עֵצִים. אֲבָל מִידֵּי אַחֲרִינָא – לָא.
The Gemara asks: And the Rabbis, who disagree with Rabbi Eliezer, how do they respond to this reasoning? They claim that the Merciful One excludes other cases at the beginning of the verse: “As an offering of first fruits you may bring them.” This indicates that it is with regard to them, i.e., leaven and honey alone, that it is stated: You may not offer up as an offering, but you may offer up leaven and honey for the sake of wood. But with regard to any other substances that are prohibited to be brought on the altar, one may not offer them up to the altar at all.
וְרַבִּי אֱלִיעֶזֶר – אוֹתָם הוּא דְּרַבַּאי לָךְ כֶּבֶשׁ כְּמִזְבֵּחַ, אֲבָל מִידֵּי אַחֲרִינֵי – לָא.
The Gemara asks: And Rabbi Eliezer, what does he derive from this term of exclusion “them”? The Gemara explains: Rabbi Eliezer expounds this word as follows: It is only with regard to them, leaven and honey, that the verse includes a prohibition against bringing them up to the ramp of the altar like offering them up on the altar itself. But with regard to any other substances that are prohibited to be sacrificed upon the altar, bringing them up to the ramp is not considered like offering them up on the altar itself.
וְרַבָּנַן – תַּרְתֵּי שְׁמַע מִינַּהּ.
The Gemara further asks: And the Rabbis, from where do they derive this halakha? The Gemara answers that the Rabbis learn two halakhot from the word “them.” This term of emphasis teaches that all that is stated in this verse is referring only to leaven and honey, both the halakha that it is permitted to offer them up on the altar as wood, and the ruling that the ramp is considered like the altar with regard to this halakha.
מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא – דְּתַנְיָא, אָמַר רַבִּי יְהוּדָה: לֹא נֶחְלְקוּ רַבִּי אֱלִיעֶזֶר וַחֲכָמִים עַל אֵיבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְּאֵיבְרֵי עוֹלָה – שֶׁיִּקְרְבוּ; בְּרוֹבֵעַ וְנִרְבָּע – שֶׁלֹּא יִקְרְבוּ.
§ The Gemara comments: The mishna is not in accordance with the opinion of this following tanna, as it is taught in a baraita (Tosefta 8:15) that Rabbi Yehuda said: Rabbi Eliezer and the Rabbis did not disagree with regard to the limbs of a sin offering that were intermingled with the limbs of a burnt offering, as all agree that they shall be sacrificed. Likewise, they agree that if limbs that are fit to be burned on the altar became intermingled with the limbs of an animal that actively copulated with a person, or with the limbs of an animal that was the object of bestiality, which are prohibited to be sacrificed upon the altar, that they shall not be sacrificed, even according to the opinion of Rabbi Eliezer.
עַל מָה נֶחְלְקוּ? עַל אֵיבְרֵי עוֹלָה תְּמִימָה שֶׁנִּתְעָרְבוּ בְּאֵיבְרֵי בַּעֲלַת מוּם, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר: יִקְרְבוּ, וְרוֹאֶה אֲנִי לְמַעְלָה כְּאִילּוּ הֵן עֵצִים; וַחֲכָמִים אוֹמְרִים: לֹא יִקְרְבוּ.
Rabbi Yehuda continues: With regard to which case did Rabbi Eliezer and the Rabbis disagree? They disagreed with regard to the limbs of an unblemished burnt offering that were intermingled with the limbs of a blemished animal, which is disqualified from the altar. As in this case Rabbi Eliezer says: All the limbs shall be sacrificed, and I consider the flesh of the limbs of the sin offering above, on the altar, as though they are pieces of wood burned on the altar. And the Rabbis say: They shall not be sacrificed.
וְרַבִּי אֱלִיעֶזֶר, מַאי שְׁנָא רוֹבֵעַ וְנִרְבָּע – דְּלָא חֲזוּ? בַּעֲלַת מוּם נָמֵי לָא חֲזֵי!
The Gemara asks: And concerning the opinion of Rabbi Eliezer, what is different about the limbs of an animal that actively copulated with a person, or the limbs of an animal that was the object of bestiality, that they may not be sacrificed? If one says that the reason is that they are not fit for the altar, that cannot be the reason, as a blemished animal is not fit for the altar as well, and there he holds that the limbs are burned.
אָמַר רַב הוּנָא: בְּדוּקִּין שֶׁבָּעַיִן, וְאַלִּיבָּא דְּרַבִּי עֲקִיבָא – דְּאָמַר: אִם עָלוּ לֹא יֵרְדוּ. אֵימַר דְּאָמַר רַבִּי עֲקִיבָא – דְּאִי עֲבַד; לְכַתְּחִלָּה מִי אָמַר?!
Rav Huna says: When Rabbi Eliezer makes reference to a blemished animal, he is speaking of an unobtrusive blemish, e.g., one that is on the cornea of the eye. And his ruling is in accordance with the opinion of Rabbi Akiva, who says that in the case of an offering with such a blemish, if its sacrificial parts ascended the altar, they shall not descend from it, because it is not a disgrace to the altar for the sacrificial parts of such an offering to be burned on it. The Gemara raises a difficulty: Say that Rabbi Akiva says this is the halakha after the fact, meaning that if the priest already brought up the limbs of these blemished animals, they do not descend from the altar. Does Rabbi Akiva say that one may burn a mixture of these limbs ab initio?
אָמַר רַב פָּפָּא: הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן שֶׁעָלוּ עַל גַּבֵּי כֶּבֶשׁ. אִי הָכִי, אֲפִילּוּ בְּעֵינַיְיהוּ!
Rav Pappa says: What are we dealing with here? We are dealing with a case where all the limbs in the mixture were brought up upon the ramp. Since they have been brought on the ramp and sanctified as offerings, it is considered after the fact. The Gemara raises a difficulty: If so, i.e., if we are dealing with a case in which the limbs were already carried to the ramp, then even if they were as is, and not intermingled, the limbs of the blemished animal should be burned, as claimed by Rabbi Akiva.
אֶלָּא טַעְמֵיהּ דְּרַבִּי אֱלִיעֶזֶר: מִיעֵט רַחֲמָנָא ״מוּם בָּם״ – הוּא דְּלֹא יֵרָצוּ, הָא עַל יְדֵי תַּעֲרוֹבֶת – יֵרָצוּ.
Rather, the reason of Rabbi Eliezer is that with regard to the prohibition against sacrificing a blemished animal upon the altar, the Merciful One excludes certain cases. After listing the various disqualifying blemishes, the verse states: “Neither from the hand of a foreigner shall you offer the bread of your God of any of these, because their corruption is in them, there is a blemish in them; they shall not be accepted for you” (Leviticus 22:25). This teaches that it is only if there is a blemish clearly in them that they shall not be accepted; but if they were sacrificed by means of a mixture they shall be accepted. This exclusion is stated only with regard to blemished animals, not with regard to animals that copulated with people, and consequently the limbs of these animals are not brought up to the altar even if they became intermingled with the limbs of fit offerings.
וְרַבָּנַן – ״מוּם בָּם״ הוּא דְּלֹא יֵרָצוּ, הָא עָבַר מוּם – יֵרָצוּ. וְרַבִּי אֱלִיעֶזֶר – מִ״בָּם״–״בָּהֶם״, וְרַבָּנַן – ״בָּם״–״בָּהֶם״ לָא דָּרְשִׁי.
The Gemara asks: And the Rabbis, how do they expound this verse? The Gemara explains that they expound it as follows: It is only if the blemish is still in them that they shall not be accepted; but if their blemish has passed, they shall be accepted. And Rabbi Eliezer derives this halakha from the previous clause in that same verse: “Because their corruption is in them [bahem].” Since the verse could have stated the shorter form of bam, and instead stated “bahem,” one derives from here that if the animal no longer is blemished it is accepted as an offering. And as for the Rabbis, they do not interpret anything from the variation between bam and “bahem”; they do not see this as a significant deviation from the standard language of the verse.
אִי הָכִי, ״רוֹאֶה״?! הָא רַחֲמָנָא אַכְשְׁרֵיהּ! לְדִבְרֵיהֶם קָאָמַר לְהוּ: לְדִידִי – רַחֲמָנָא אַכְשְׁרֵיהּ; לְדִידְכוּ – אוֹדוֹ לִי מִיהָא, בְּשַׂר בַּעֲלַת מוּם – כְּעֵצִים דָּמֵי, מִידֵּי דְּהָוֵה אַבְּשַׂר חַטָּאת!
The Gemara asks: If that is so, and Rabbi Eliezer permits the limbs of blemished animals to be sacrificed if they are in a mixture, why is it necessary for him to say: I view the flesh of the limbs of the blemished animals as though they are pieces of wood? After all, the Merciful One permits them as an offering. The Gemara explains that Rabbi Eliezer is speaking to the Rabbis in accordance with their statement, as follows: According to my opinion, the Merciful One permits these limbs to be sacrificed upon the altar. But even according to your opinion, at least agree with me that the flesh of a blemished animal that was intermingled with the flesh of a qualified offering is considered like wood, just as is the halakha of the flesh of a sin offering that became intermingled with the flesh of a burnt offering, as according to this baraita the Rabbis concede that the flesh of these two offerings should be sacrificed together.
וְרַבָּנַן – הָכָא מְאִיסִי, הָתָם לָא מְאִיסִי.
The Gemara asks: And the Rabbis, how do they respond to this claim of Rabbi Eliezer? The Gemara explains: According to the Rabbis there is a difference between the cases: Here, with regard to a mixture that includes limbs of blemished animals, these limbs are repulsive, and therefore they may not be brought upon the altar, even as wood. Conversely, there, in the case of a mixture of limbs of a sin offering and limbs of a burnt offering, the limbs of the sin offering are not repulsive in and of themselves, and consequently they may be sacrificed upon the altar as wood.
מַתְנִי׳ אֵבָרִין בְּאֵבָרִין בַּעֲלֵי מוּמִין – רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם קָרַב רֹאשׁ אֶחָד מֵהֶן – יִקְרְבוּ כׇּל הָרָאשִׁין. כְּרָעַיִם שֶׁל אֶחָד מֵהֶן – יִקְרְבוּ כָּל הַכְּרָעַיִם, וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ קָרְבוּ כֻּלָּם חוּץ מֵאֶחָד מֵהֶן – יֵצֵא לְבֵית הַשְּׂרֵיפָה.
MISHNA: In a case where limbs of burnt offerings fit for sacrifice were intermingled with limbs of blemished burnt offerings, Rabbi Eliezer says: Although all the limbs are unfit for sacrifice, if the head of one of them was sacrificed all the heads shall be sacrificed, as the head that was sacrificed is assumed to have been that of the unfit animal in the mixture. Likewise, if one sacrificed the legs of one of them all the legs shall be sacrificed. And the Rabbis say: Even if all the limbs were sacrificed except for one of them, there is a concern that the remaining limb is the unfit limb, which may not be sacrificed. Rather, all of the limbs must go out to the place of burning in the Temple courtyard.
גְּמָ׳ אָמַר רַבִּי אֶלְעָזָר: לֹא הִכְשִׁיר רַבִּי אֱלִיעֶזֶר אֶלָּא שְׁנַיִם שְׁנַיִם, אֲבָל אֶחָד אֶחָד – לֹא. מֵתִיב רַבִּי יִרְמְיָה, וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ קָרְבוּ כּוּלָּן חוּץ מֵאֶחָד מֵהֶן – יֵצֵא לְבֵית הַשְּׂרֵיפָה!
GEMARA: Rabbi Elazar says: Rabbi Eliezer permitted the sacrificing of all the heads only if they were sacrificed two by two, as at least one of each pair is certainly permitted; but he did not permit them to be sacrificed one by one, in case the priest may be sacrificing the prohibited head by itself. Rabbi Yirmeya raises an objection from the mishna, which states: And the Rabbis say: Even if all the limbs were sacrificed except for one of them, all the limbs must go out to the place of burning in the Temple courtyard. This indicates that even in this situation, where only one of the limbs remains, the dispute between Rabbi Eliezer and the Rabbis still applies, which means that Rabbi Eliezer permits it to be sacrificed despite the fact that it is only one limb.
אָמַר לוֹ רַבִּי יִרְמְיָה בַּר תַּחְלִיפָא, אַסְבְּרַהּ לָךְ: מַאי אֶחָד – זוּג אֶחָד.
Rabbi Yirmeya bar Taḥlifa said to Rabbi Yirmeya in response: I will explain the meaning of this statement to you: What does the mishna mean when it states: Except for one of them? It means except for one pair, i.e., two limbs, as even Rabbi Eliezer did not permit one to sacrifice the limbs individually.
מַתְנִי׳ דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֵשׁ בּוֹ מַרְאִית דָּם – כָּשֵׁר. נִתְעָרֵב בְּיַיִן – רוֹאִין אוֹתוֹ כְּאִילּוּ הוּא מַיִם. נִתְעָרֵב בְּדַם בְּהֵמָה אוֹ בְּדַם הַחַיָּה – רוֹאִין אוֹתוֹ כְּאִילּוּ הוּא מַיִם.
MISHNA: In the case of blood of an offering fit for sacrifice that was mixed with water, if the mixture has the appearance of blood it is fit for sprinkling on the altar, even though the majority of the mixture is water. If the blood was mixed with red wine, one views the wine as though it is water. If that amount of water would leave the mixture with the appearance of blood it is fit for presentation. And likewise if the blood was mixed with the blood of a non-sacred domesticated animal or the blood of a non-sacred undomesticated animal, one considers the non-sacred blood as though it is water.
Follow 
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.
Zevahim 70: Geese, Chickens, and the Broken Neck of a Goat
11.23.2025 | ג׳ בכסלו תשפ״ו
Zevahim 66: Procedure, Intent, and Consecration – for Bird Offerings
11.19.2025 | כ״ח בחשון תשפ״ו
Spiritual Aspects of Korbanot: The Permission To Eat Meat
11.17.2025 | כ״ו בחשון תשפ״ו
Zevahim 62: The Ashes of Isaac, or Where to Build the Second Temple’s Altar
11.15.2025 | כ״ד בחשון תשפ״ו
Zevahim 61: The Fire Never Left the Altar – Unless It Did?
11.15.2025 | כ״ד בחשון תשפ״ו
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.
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, 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!
Judith Weil
Raanana, 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.
Patti Evans
Phoenix, Arizona, United States
I start learning Daf Yomi in January 2020. The daily learning with Rabbanit Michelle has kept me grounded in this very uncertain time. Despite everything going on – the Pandemic, my personal life, climate change, war, etc… I know I can count on Hadran’s podcast to bring a smile to my face.
Deb Engel
Los Angeles, United States
I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
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!
Elisheva Brauner
Jerusalem, Israel
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.
Rookie Billet
Jerusalem, Israel
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Janine Rubens
Virginia, 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.
Beth Elster
Irvine, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
Judi Felber
Raanana, Israel
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
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.
Rookie Billet
Jerusalem, Israel
I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Minnesota, United States
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment. Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dianne Kuchar
Dover Heights, Australia
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Anne Rubin
Elkins Park, United States
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Karena Perry
Los Angeles, United States
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.
Yafit Fishbach
Memphis, Tennessee, United States
Zevachim 77
לְשֵׁם עֵצִים.
for the sake of wood, not as an offering. Here as well, the priest stipulates that if the man is not a confirmed leper, the sprinkling of the oil should not be viewed as a rite.
וְהָא אִיכָּא שִׁירַיִים דְּבָעֵי (מילינהו) [מֵיכְלִינְהוּ], וְאִיכָּא הָךְ פּוּרְתָּא דְּלָא קָמֵיץ עִילָּוֵיהּ! דְּפָרֵיק לֵיהּ.
The Gemara questions further: But even if the priest removes a handful from the oil and burns it, and also sprinkles from the oil, there is the matter of the remainder of the oil, which must be filled after the removal of the handful so that the priest can perform the sprinkling with a full log, and there is therefore that bit of oil that was added from which the priest did not remove the handful initially. If the one bringing the offering is not a leper, and the log of oil is a gift, it will turn out that there is a small portion of the oil that was not permitted by the removal of the handful. The Gemara explains that the priest redeems it, i.e., after the sprinklings of the oil have been performed, he stipulates that if the person who brought the offering is not a leper then the oil should be desacralized by his giving its value to the Temple treasury.
דְּפָרֵיק לֵיהּ הֵיכָא? אִי גַּוַּואי – קָא מְעַיֵּיל חוּלִּין לָעֲזָרָה, אִי אַבָּרַאי – אִיפְּסִיל לֵיהּ בְּיוֹצֵא! לְעוֹלָם גַּוַּואי; חוּלִּין מִמֵּילָא הָוְיָין.
The Gemara asks: If you say that he redeems it, where does he redeem it? If he redeems it when the oil is within the walls of the Temple, he would thereby be bringing non-sacred oil into the courtyard. If he redeems the oil outside the courtyard, before he can redeem the oil it would become disqualified due to the prohibition of a consecrated item leaving the courtyard. The Gemara answers: Actually, he redeems the oil when it is within the walls of the Temple. This is permitted because the non-sacred oil is then found in the Temple courtyard by itself, i.e., he did not bring a non-sacred item into the Temple courtyard.
וְהָא אָמַר רַבִּי שִׁמְעוֹן: אֵין מִתְנַדְּבִין שֶׁמֶן! תַּקּוֹנֵי גַּבְרָא שָׁאנֵי.
The Gemara asks a question with regard to the suggested resolution, according to the opinion of Rabbi Shimon, that one whose status as a leper is uncertain should bring a log of oil as a gift offering and state a stipulation. But doesn’t Rabbi Shimon say that one may not donate oil as a gift? The Gemara answers, as on 76b: The remedy of a person is different, i.e., Rabbi Shimon concedes that one may donate oil in this instance, as this is the only manner by which this person can undergo ritual purification.
יָתֵיב רַב רְחוּמִי קַמֵּיהּ רָבִינָא, וְיָתֵיב וְקָאָמַר מִשְּׁמֵיהּ דְּרַב הוּנָא בַּר תַּחְלִיפָא: וְנֵימָא, אָשָׁם זֶה יְהֵא אָשָׁם תָּלוּי!
The Gemara continues to discuss the opinion of Rabbi Shimon. It was stated above that according to Rabbi Shimon, one whose status as a leper is uncertain may bring a lamb as a gift for a peace offering and state a stipulation with regard to it. The Gemara relates that Rav Reḥumi was sitting before Ravina, and he was sitting and saying the following in the name of Rav Huna bar Taḥlifa: But why can’t he bring a lamb for a guilt offering and say that if he is not a leper then this guilt offering shall be a provisional guilt offering, brought by one who is uncertain whether he committed a sin that requires a sin offering? This guilt offering is eaten for one day and night, like the guilt offering of a leper, and therefore he would not be reducing the time for its consumption, unlike when he stipulates that it should be a peace offering.
שְׁמַע מִינַּהּ: מַאן תַּנָּא דִּפְלִיג עֲלֵיהּ דְּרַבִּי אֱלִיעֶזֶר – רַבִּי שִׁמְעוֹן הוּא, דְּאָמַר: אֵין מִתְנַדְּבִין אָשָׁם תָּלוּי? אֲמַר לֵיהּ: תּוֹרָה תּוֹרָה! אִימְּרֵי בְּדִיכְרֵי מִיחַלְּפִי לָךְ!
Rav Reḥumi continued: Since this option was not suggested, one can learn from here that who is the tanna who disagrees with the opinion of Rabbi Eliezer, who holds that one may donate a provisional guilt offering (Keritut 25a)? It is Rabbi Shimon, who says, by inference from his suggestion here, that one may not donate a provisional guilt offering. Ravina said to Rav Reḥumi: Torah, Torah! That is, where is the Torah of such a great man as yourself? You are confusing lambs with rams. The guilt offering of a leper is a lamb in its first year (see Leviticus 14:10), which cannot be brought as a provisional guilt offering because these must be rams (see Leviticus 5:15), i.e., they must be in their second year.
מַתְנִי׳ אֵיבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְּאֵיבְרֵי עוֹלָה – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִתֵּן לְמַעְלָה, וְרוֹאֶה אֲנִי אֶת בְּשַׂר הַחַטָּאת מִלְּמַעְלָה כְּאִילּוּ הֵן עֵצִים. וַחֲכָמִים אוֹמְרִים: תְּעוּבַּר צוּרָתָן וְיֵצְאוּ לְבֵית הַשְּׂרֵיפָה.
MISHNA: In the case of the limbs of a sin offering, which are eaten by priests and may not be burned on the altar, that were intermingled with the limbs of a burnt offering, which are burned on the altar, Rabbi Eliezer says: The priest shall place all the limbs above, on the altar, and I view the flesh of the limbs of the sin offering above on the altar as though they are pieces of wood burned on the altar, and not as though they are an offering. And the Rabbis say: One should wait until the form of all the intermingled limbs decays and they will all go out to the place of burning in the Temple courtyard, where all disqualified offerings of the most sacred order are burned.
גְּמָ׳ מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר? אָמַר קְרָא: ״וְאֶל הַמִּזְבֵּחַ לֹא יַעֲלוּ לְרֵיחַ נִיחֹחַ״ – לְרֵיחַ נִיחוֹחַ אִי אַתָּה מַעֲלֶה, אֲבָל אַתָּה מַעֲלֶה לְשֵׁם עֵצִים.
GEMARA: What is the reason of Rabbi Eliezer for deeming it permitted to burn the limbs of the sin offering on the altar as wood? The Gemara explains: The verse states: “No meal offering that you shall bring to the Lord shall be made with leaven; for you shall make no leaven, nor any honey, smoke as an offering made by fire to the Lord. As an offering of first fruits you may bring them to the Lord; but they shall not come up for a pleasing aroma on the altar” (Leviticus 2:11–12). This indicates that you may not offer up leaven and honey as a pleasing aroma, i.e., as an offering. But you may offer up leaven and honey and other substances that are prohibited to be sacrificed upon the altar, such as the limbs of a sin offering, for the sake of wood.
וְרַבָּנַן – מִיעֵט רַחֲמָנָא ״אֹתָם״; אוֹתָם הוּא דְּאִי אַתָּה מַעֲלֶה, אֲבָל אַתָּה מַעֲלֶה לְשֵׁם עֵצִים. אֲבָל מִידֵּי אַחֲרִינָא – לָא.
The Gemara asks: And the Rabbis, who disagree with Rabbi Eliezer, how do they respond to this reasoning? They claim that the Merciful One excludes other cases at the beginning of the verse: “As an offering of first fruits you may bring them.” This indicates that it is with regard to them, i.e., leaven and honey alone, that it is stated: You may not offer up as an offering, but you may offer up leaven and honey for the sake of wood. But with regard to any other substances that are prohibited to be brought on the altar, one may not offer them up to the altar at all.
וְרַבִּי אֱלִיעֶזֶר – אוֹתָם הוּא דְּרַבַּאי לָךְ כֶּבֶשׁ כְּמִזְבֵּחַ, אֲבָל מִידֵּי אַחֲרִינֵי – לָא.
The Gemara asks: And Rabbi Eliezer, what does he derive from this term of exclusion “them”? The Gemara explains: Rabbi Eliezer expounds this word as follows: It is only with regard to them, leaven and honey, that the verse includes a prohibition against bringing them up to the ramp of the altar like offering them up on the altar itself. But with regard to any other substances that are prohibited to be sacrificed upon the altar, bringing them up to the ramp is not considered like offering them up on the altar itself.
וְרַבָּנַן – תַּרְתֵּי שְׁמַע מִינַּהּ.
The Gemara further asks: And the Rabbis, from where do they derive this halakha? The Gemara answers that the Rabbis learn two halakhot from the word “them.” This term of emphasis teaches that all that is stated in this verse is referring only to leaven and honey, both the halakha that it is permitted to offer them up on the altar as wood, and the ruling that the ramp is considered like the altar with regard to this halakha.
מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא – דְּתַנְיָא, אָמַר רַבִּי יְהוּדָה: לֹא נֶחְלְקוּ רַבִּי אֱלִיעֶזֶר וַחֲכָמִים עַל אֵיבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְּאֵיבְרֵי עוֹלָה – שֶׁיִּקְרְבוּ; בְּרוֹבֵעַ וְנִרְבָּע – שֶׁלֹּא יִקְרְבוּ.
§ The Gemara comments: The mishna is not in accordance with the opinion of this following tanna, as it is taught in a baraita (Tosefta 8:15) that Rabbi Yehuda said: Rabbi Eliezer and the Rabbis did not disagree with regard to the limbs of a sin offering that were intermingled with the limbs of a burnt offering, as all agree that they shall be sacrificed. Likewise, they agree that if limbs that are fit to be burned on the altar became intermingled with the limbs of an animal that actively copulated with a person, or with the limbs of an animal that was the object of bestiality, which are prohibited to be sacrificed upon the altar, that they shall not be sacrificed, even according to the opinion of Rabbi Eliezer.
עַל מָה נֶחְלְקוּ? עַל אֵיבְרֵי עוֹלָה תְּמִימָה שֶׁנִּתְעָרְבוּ בְּאֵיבְרֵי בַּעֲלַת מוּם, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר: יִקְרְבוּ, וְרוֹאֶה אֲנִי לְמַעְלָה כְּאִילּוּ הֵן עֵצִים; וַחֲכָמִים אוֹמְרִים: לֹא יִקְרְבוּ.
Rabbi Yehuda continues: With regard to which case did Rabbi Eliezer and the Rabbis disagree? They disagreed with regard to the limbs of an unblemished burnt offering that were intermingled with the limbs of a blemished animal, which is disqualified from the altar. As in this case Rabbi Eliezer says: All the limbs shall be sacrificed, and I consider the flesh of the limbs of the sin offering above, on the altar, as though they are pieces of wood burned on the altar. And the Rabbis say: They shall not be sacrificed.
וְרַבִּי אֱלִיעֶזֶר, מַאי שְׁנָא רוֹבֵעַ וְנִרְבָּע – דְּלָא חֲזוּ? בַּעֲלַת מוּם נָמֵי לָא חֲזֵי!
The Gemara asks: And concerning the opinion of Rabbi Eliezer, what is different about the limbs of an animal that actively copulated with a person, or the limbs of an animal that was the object of bestiality, that they may not be sacrificed? If one says that the reason is that they are not fit for the altar, that cannot be the reason, as a blemished animal is not fit for the altar as well, and there he holds that the limbs are burned.
אָמַר רַב הוּנָא: בְּדוּקִּין שֶׁבָּעַיִן, וְאַלִּיבָּא דְּרַבִּי עֲקִיבָא – דְּאָמַר: אִם עָלוּ לֹא יֵרְדוּ. אֵימַר דְּאָמַר רַבִּי עֲקִיבָא – דְּאִי עֲבַד; לְכַתְּחִלָּה מִי אָמַר?!
Rav Huna says: When Rabbi Eliezer makes reference to a blemished animal, he is speaking of an unobtrusive blemish, e.g., one that is on the cornea of the eye. And his ruling is in accordance with the opinion of Rabbi Akiva, who says that in the case of an offering with such a blemish, if its sacrificial parts ascended the altar, they shall not descend from it, because it is not a disgrace to the altar for the sacrificial parts of such an offering to be burned on it. The Gemara raises a difficulty: Say that Rabbi Akiva says this is the halakha after the fact, meaning that if the priest already brought up the limbs of these blemished animals, they do not descend from the altar. Does Rabbi Akiva say that one may burn a mixture of these limbs ab initio?
אָמַר רַב פָּפָּא: הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן שֶׁעָלוּ עַל גַּבֵּי כֶּבֶשׁ. אִי הָכִי, אֲפִילּוּ בְּעֵינַיְיהוּ!
Rav Pappa says: What are we dealing with here? We are dealing with a case where all the limbs in the mixture were brought up upon the ramp. Since they have been brought on the ramp and sanctified as offerings, it is considered after the fact. The Gemara raises a difficulty: If so, i.e., if we are dealing with a case in which the limbs were already carried to the ramp, then even if they were as is, and not intermingled, the limbs of the blemished animal should be burned, as claimed by Rabbi Akiva.
אֶלָּא טַעְמֵיהּ דְּרַבִּי אֱלִיעֶזֶר: מִיעֵט רַחֲמָנָא ״מוּם בָּם״ – הוּא דְּלֹא יֵרָצוּ, הָא עַל יְדֵי תַּעֲרוֹבֶת – יֵרָצוּ.
Rather, the reason of Rabbi Eliezer is that with regard to the prohibition against sacrificing a blemished animal upon the altar, the Merciful One excludes certain cases. After listing the various disqualifying blemishes, the verse states: “Neither from the hand of a foreigner shall you offer the bread of your God of any of these, because their corruption is in them, there is a blemish in them; they shall not be accepted for you” (Leviticus 22:25). This teaches that it is only if there is a blemish clearly in them that they shall not be accepted; but if they were sacrificed by means of a mixture they shall be accepted. This exclusion is stated only with regard to blemished animals, not with regard to animals that copulated with people, and consequently the limbs of these animals are not brought up to the altar even if they became intermingled with the limbs of fit offerings.
וְרַבָּנַן – ״מוּם בָּם״ הוּא דְּלֹא יֵרָצוּ, הָא עָבַר מוּם – יֵרָצוּ. וְרַבִּי אֱלִיעֶזֶר – מִ״בָּם״–״בָּהֶם״, וְרַבָּנַן – ״בָּם״–״בָּהֶם״ לָא דָּרְשִׁי.
The Gemara asks: And the Rabbis, how do they expound this verse? The Gemara explains that they expound it as follows: It is only if the blemish is still in them that they shall not be accepted; but if their blemish has passed, they shall be accepted. And Rabbi Eliezer derives this halakha from the previous clause in that same verse: “Because their corruption is in them [bahem].” Since the verse could have stated the shorter form of bam, and instead stated “bahem,” one derives from here that if the animal no longer is blemished it is accepted as an offering. And as for the Rabbis, they do not interpret anything from the variation between bam and “bahem”; they do not see this as a significant deviation from the standard language of the verse.
אִי הָכִי, ״רוֹאֶה״?! הָא רַחֲמָנָא אַכְשְׁרֵיהּ! לְדִבְרֵיהֶם קָאָמַר לְהוּ: לְדִידִי – רַחֲמָנָא אַכְשְׁרֵיהּ; לְדִידְכוּ – אוֹדוֹ לִי מִיהָא, בְּשַׂר בַּעֲלַת מוּם – כְּעֵצִים דָּמֵי, מִידֵּי דְּהָוֵה אַבְּשַׂר חַטָּאת!
The Gemara asks: If that is so, and Rabbi Eliezer permits the limbs of blemished animals to be sacrificed if they are in a mixture, why is it necessary for him to say: I view the flesh of the limbs of the blemished animals as though they are pieces of wood? After all, the Merciful One permits them as an offering. The Gemara explains that Rabbi Eliezer is speaking to the Rabbis in accordance with their statement, as follows: According to my opinion, the Merciful One permits these limbs to be sacrificed upon the altar. But even according to your opinion, at least agree with me that the flesh of a blemished animal that was intermingled with the flesh of a qualified offering is considered like wood, just as is the halakha of the flesh of a sin offering that became intermingled with the flesh of a burnt offering, as according to this baraita the Rabbis concede that the flesh of these two offerings should be sacrificed together.
וְרַבָּנַן – הָכָא מְאִיסִי, הָתָם לָא מְאִיסִי.
The Gemara asks: And the Rabbis, how do they respond to this claim of Rabbi Eliezer? The Gemara explains: According to the Rabbis there is a difference between the cases: Here, with regard to a mixture that includes limbs of blemished animals, these limbs are repulsive, and therefore they may not be brought upon the altar, even as wood. Conversely, there, in the case of a mixture of limbs of a sin offering and limbs of a burnt offering, the limbs of the sin offering are not repulsive in and of themselves, and consequently they may be sacrificed upon the altar as wood.
מַתְנִי׳ אֵבָרִין בְּאֵבָרִין בַּעֲלֵי מוּמִין – רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם קָרַב רֹאשׁ אֶחָד מֵהֶן – יִקְרְבוּ כׇּל הָרָאשִׁין. כְּרָעַיִם שֶׁל אֶחָד מֵהֶן – יִקְרְבוּ כָּל הַכְּרָעַיִם, וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ קָרְבוּ כֻּלָּם חוּץ מֵאֶחָד מֵהֶן – יֵצֵא לְבֵית הַשְּׂרֵיפָה.
MISHNA: In a case where limbs of burnt offerings fit for sacrifice were intermingled with limbs of blemished burnt offerings, Rabbi Eliezer says: Although all the limbs are unfit for sacrifice, if the head of one of them was sacrificed all the heads shall be sacrificed, as the head that was sacrificed is assumed to have been that of the unfit animal in the mixture. Likewise, if one sacrificed the legs of one of them all the legs shall be sacrificed. And the Rabbis say: Even if all the limbs were sacrificed except for one of them, there is a concern that the remaining limb is the unfit limb, which may not be sacrificed. Rather, all of the limbs must go out to the place of burning in the Temple courtyard.
גְּמָ׳ אָמַר רַבִּי אֶלְעָזָר: לֹא הִכְשִׁיר רַבִּי אֱלִיעֶזֶר אֶלָּא שְׁנַיִם שְׁנַיִם, אֲבָל אֶחָד אֶחָד – לֹא. מֵתִיב רַבִּי יִרְמְיָה, וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ קָרְבוּ כּוּלָּן חוּץ מֵאֶחָד מֵהֶן – יֵצֵא לְבֵית הַשְּׂרֵיפָה!
GEMARA: Rabbi Elazar says: Rabbi Eliezer permitted the sacrificing of all the heads only if they were sacrificed two by two, as at least one of each pair is certainly permitted; but he did not permit them to be sacrificed one by one, in case the priest may be sacrificing the prohibited head by itself. Rabbi Yirmeya raises an objection from the mishna, which states: And the Rabbis say: Even if all the limbs were sacrificed except for one of them, all the limbs must go out to the place of burning in the Temple courtyard. This indicates that even in this situation, where only one of the limbs remains, the dispute between Rabbi Eliezer and the Rabbis still applies, which means that Rabbi Eliezer permits it to be sacrificed despite the fact that it is only one limb.
אָמַר לוֹ רַבִּי יִרְמְיָה בַּר תַּחְלִיפָא, אַסְבְּרַהּ לָךְ: מַאי אֶחָד – זוּג אֶחָד.
Rabbi Yirmeya bar Taḥlifa said to Rabbi Yirmeya in response: I will explain the meaning of this statement to you: What does the mishna mean when it states: Except for one of them? It means except for one pair, i.e., two limbs, as even Rabbi Eliezer did not permit one to sacrifice the limbs individually.
מַתְנִי׳ דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֵשׁ בּוֹ מַרְאִית דָּם – כָּשֵׁר. נִתְעָרֵב בְּיַיִן – רוֹאִין אוֹתוֹ כְּאִילּוּ הוּא מַיִם. נִתְעָרֵב בְּדַם בְּהֵמָה אוֹ בְּדַם הַחַיָּה – רוֹאִין אוֹתוֹ כְּאִילּוּ הוּא מַיִם.
MISHNA: In the case of blood of an offering fit for sacrifice that was mixed with water, if the mixture has the appearance of blood it is fit for sprinkling on the altar, even though the majority of the mixture is water. If the blood was mixed with red wine, one views the wine as though it is water. If that amount of water would leave the mixture with the appearance of blood it is fit for presentation. And likewise if the blood was mixed with the blood of a non-sacred domesticated animal or the blood of a non-sacred undomesticated animal, one considers the non-sacred blood as though it is water.
Follow
