Zevachim 80
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Masechet Zevachim
Masechet Zevachim is sponsored by Esther Kremer in loving memory of her father, Manny Gross on his third yahrzeit. “He exemplified a path of holiness and purity, living with kedushah in his everyday life.”
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
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Summary
When different bloods are mixed together, how are they brought on the altar? If both sacrifices require the same number of placements, that number is performed, with the assumption that the blood placed on the altar represents a combination of both offerings. However, if the mixture includes blood from a sacrifice requiring one placement and another requiring four, Rabbi Eliezer and Rabbi Yehoshua disagree on the proper procedure.
Why does the Mishna introduce the case of blood from blemished animals mixed with valid blood, when it has already discussed a similar case regarding limbs of blemished animals mixed with valid limbs?
The Gemara then cites a Mishna in Parah 9:1, which deals with waters of the red heifer that became mixed with ordinary water. Rabbi Eliezer and the rabbis dispute whether such water can be used, and if so, in what manner. Three possible explanations are offered to clarify Rabbi Eliezer’s position. The Gemara proceeds to challenge these explanations: first, a difficulty is raised against Reish Lakish’s interpretation, which remains unresolved. Then, five difficulties are posed against Rav Ashi’s explanation, drawn from various braitot and our Mishna. Each of these is resolved through the method of ukimta, limiting the ruling to specific circumstances. Finally, one additional difficulty is raised later in the sugya, which remains unresolved.
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Masechet Zevachim
Masechet Zevachim is sponsored by Esther Kremer in loving memory of her father, Manny Gross on his third yahrzeit. “He exemplified a path of holiness and purity, living with kedushah in his everyday life.”
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Todays daf is sponsored by the Hadran Women of Long Island in honor of the engagement of Kfir Blumenreich, grandson of Rikki Zibbit. “As they build their bayit neeman beYisrael (both literally and figuratively) we are certain that they will draw open the strong foundations of Torah and ahavat ha’am veha’aretz. May you and the Jewish nation continue to be proud of them. Mazel tov!”
Zevachim 80
הַנִּיתָּנִין בְּמַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַּנִּיתָּנִין בְּמַתָּנָה אַחַת – יִנָּתְנוּ בְּמַתָּנָה אֶחָת. (מֵהֶן) מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע – יִנָּתְנוּ בְּמַתַּן אַרְבַּע.
In a case of the blood of an offering that is to be placed on the altar with one placement that was mixed with the blood of another offering that is to be placed on the altar with one placement, e.g., the blood of a firstborn offering with the blood of another firstborn offering or the blood of an animal tithe offering, the blood shall be placed with one placement. In a case of the blood of an offering that is to be placed on the altar with four placements that was mixed with the blood of another offering that is to be placed on the altar with four placements, e.g., the blood of a sin offering with that of another sin offering, or the blood of a burnt offering with that of a peace offering, the blood shall be placed with four placements.
מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִנָּתְנוּ בְּמַתַּן אַרְבַּע, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: יִנָּתְנוּ בְּמַתָּנָה אֶחָת.
If the blood of an offering that is to be placed on the altar with four placements was mixed with the blood of an offering that is to be placed on the altar with one placement, Rabbi Eliezer says: The blood shall be placed with four placements. Rabbi Yehoshua says: The blood shall be placed with one placement, as the priest fulfills the requirement with one placement after the fact.
אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: הֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע! אֲמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ: הֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסִיף!
Rabbi Eliezer said to Rabbi Yehoshua: According to your opinion, the priest violates the prohibition of: Do not diminish, as it is written: “All these matters that I command you, that you shall observe to do; you shall not add thereto, nor diminish from it” (Deuteronomy 13:1). One may not diminish the number of required placements from four to one. Rabbi Yehoshua said to Rabbi Eliezer: According to your opinion, the priest violates the prohibition of: Do not add, derived from the same verse. One may not add to the one required placement and place four.
אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: לֹא נֶאֱמַר בַּל תּוֹסִיף אֶלָּא כְּשֶׁהוּא בְּעַצְמוֹ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: לֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְּשֶׁהוּא בְּעַצְמוֹ! וְעוֹד אָמַר רַבִּי יְהוֹשֻׁעַ: כְּשֶׁנָּתַתָּ – עָבַרְתָּ עַל בַּל תּוֹסִיף, וְעָשִׂיתָ מַעֲשֶׂה בְּיָדֶךָ. כְּשֶׁלֹּא נָתַתָּ – עָבַרְתָּ עַל בַּל תִּגְרַע, לֹא עָשִׂיתָ מַעֲשֶׂה בְּיָדֶךָ.
Rabbi Eliezer said to Rabbi Yehoshua: The prohibition of: Do not add, is stated only in a case where the blood is by itself, not when it is part of a mixture. Rabbi Yehoshua said to Rabbi Eliezer: Likewise, the prohibition of: Do not diminish, is stated only in a case where the blood is by itself. And Rabbi Yehoshua also said: When you placed four placements, you transgressed the prohibition of: Do not add, and you performed a direct action. When you did not place four placements but only one, although you transgressed the prohibition of: Do not diminish, you did not perform a direct action. An active transgression is more severe than a passive one.
גְּמָ׳ אָמַר רַבִּי אֶלְעָזָר: לֹא הִכְשִׁיר רַבִּי אֱלִיעֶזֶר אֶלָּא שְׁנַיִם שְׁנַיִם, אֲבָל אֶחָד אֶחָד – לָא.
GEMARA: The mishna teaches that according to the opinion of Rabbi Eliezer, if a cup containing the blood of blemished animals became intermingled with cups holding the blood of fit offerings, and the blood in one of the cups was sacrificed, all the remaining cups are fit. Rabbi Elazar says: Rabbi Eliezer permitted the rest of the cups only if they were sacrificed two by two, as at least one of them is certainly permitted; but he did not permit them to be sacrificed one by one, as he may be found to have presented the blood of the prohibited cup by itself.
מֵתִיב רַב דִּימִי, וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ קָרְבוּ כּוּלָּן חוּץ מֵאֶחָד מֵהֶן – יִשָּׁפֵךְ לְאַמָּה. אֲמַר לֵיהּ רַבִּי יַעֲקֹב לְרַבִּי יִרְמְיָה בַּר תַּחְלִיפָא, אַסְבְּרַהּ לָךְ: מַאי אֶחָד – זוּג אֶחָד.
Rav Dimi raises an objection from the mishna: And the Rabbis say that even if the blood in all the cups was sacrificed except for the blood in one of them, the blood shall be poured into the Temple courtyard drain. This indicates that even in this case, where only one cup remains, Rabbi Eliezer disagrees with the Rabbis and permits the blood in the cup to be presented. Rabbi Ya’akov said to Rabbi Yirmeya bar Taḥlifa: I will explain it to you: What does the mishna mean when it states: Except for the blood in one of them? It means except for one pair, i.e., two cups, as even Rabbi Eliezer did not permit the presentation of the cups one by one.
וּצְרִיכָא; דְּאִי אִיתְּמַר בְּהָא – בְּהָא קָאָמַר רַבִּי אֱלִיעֶזֶר, מִשּׁוּם דְּאִיתְעֲבִיד בֵּיהּ כַּפָּרָתוֹ; אֲבָל בְּהָא – אֵימָא מוֹדֵי לְהוּ לְרַבָּנַן.
§ The dispute between Rabbi Eliezer and the Rabbis was also stated above with regard to a mixture of limbs from fit and unfit offerings. The Gemara notes: And it is necessary for the mishna to teach this dispute with regard to both cases, as, if it were stated only with regard to that case of the limbs, one would have said that it is in that case alone that Rabbi Eliezer says that the rest of the limbs are sacrificed, because the offering’s atonement, i.e., the presenting of the blood, has already been performed, as the limbs are sacrificed after the blood has been presented. But in this case of the blood in the cups, say that Rabbi Eliezer concedes to the Rabbis that the rest of the blood is unfit to be presented.
וְאִי אִיתְּמַר בְּהָא – בְּהָא קָאָמְרִי רַבָּנַן, אֲבָל בְּהָא אֵימָא מוֹדוּ לְרַבִּי אֱלִיעֶזֶר; צְרִיכָא.
And conversely, if the dispute were stated only with regard to this case of the cups, one would have said that it is in this case alone that the Rabbis say that the blood in the rest of the cups is unfit, but in that case of the limbs, say that the Rabbis concede to Rabbi Eliezer that the rest of the limbs are fit to be sacrificed, as the blood has already been presented. Therefore, it is necessary for the mishna to state that the dispute applies in both cases.
תְּנַן הָתָם: צְלוֹחִית שֶׁנָּפְלוּ לְתוֹכָהּ מַיִם כׇּל שֶׁהוּ – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יַזֶּה שְׁתֵּי הַזָּאוֹת, וַחֲכָמִים פּוֹסְלִין.
§ The Gemara continues its discussion of the dispute between Rabbi Eliezer and the Rabbis. We learned in a mishna there (Para 9:1): With regard to a flask containing water of purification into which any amount of regular water fell, Rabbi Eliezer says: The priest should sprinkle two sprinklings on the ritually impure person, as in this manner he ensures that he will be sprinkled with some of the water of purification; but the Rabbis disqualify the mixture for purification.
בִּשְׁלָמָא רַבָּנַן – סָבְרִי יֵשׁ בִּילָּה, וְהַזָּאָה צְרִיכָה שִׁיעוּר, וְאֵין מִצְטָרְפִין לְהַזָּאוֹת.
The Gemara clarifies: Granted, one can understand why the Rabbis disqualify the mixture, as they hold three opinions: They hold that there is mixing, i.e., when two substances are mixed together each drop is assumed to contain a bit of each of them. And they hold that an act of sprinkling of the water of purification requires a minimum measure of water of purification, and in this case each sprinkling contained some of the regular water. And they hold that it is of no help to sprinkle the water twice, as one cannot combine sprinklings, i.e., two acts of sprinkling the water of purification do not combine to render one pure. Therefore, the person is not purified.
אֶלָּא רַבִּי אֱלִיעֶזֶר – מַאי קָסָבַר? אִי קָסָבַר אֵין בִּילָּה, כִּי מַזֶּה שְׁתֵּי הַזָּאוֹת מַאי הָוֵי? דִּילְמָא תַּרְוַיְיהוּ מַיָּא קָא מַזֵּי! אֶלָּא קָא סָבַר יֵשׁ בִּילָּה. אִי קָסָבַר אֵין הַזָּאָה צְרִיכָה שִׁיעוּר, לְמָה לִי שְׁתֵּי הַזָּאוֹת? אֶלָּא קָסָבַר הַזָּאָה צְרִיכָה שִׁיעוּר. וְאִי קָסָבַר אֵין מִצְטָרְפִין לְהַזָּאוֹת, כִּי מַזֶּה שְׁתֵּי הַזָּאוֹת מַאי הָוֵי? וְאִי נָמֵי מִצְטָרְפִין לְהַזָּאוֹת, מִי יֵימַר דִּמְלֵא לֵיהּ שִׁיעוּרָא?
But what does Rabbi Eliezer hold? If he holds that there is no mixing, i.e., when two substances are mixed together each drop is not assumed to contain a bit of each of them, then even if one sprinkles two sprinklings, what of it? Perhaps on both occasions he sprinkles regular water. Rather, one must say that Rabbi Eliezer holds that there is mixing. If he holds that the act of sprinkling does not require a minimum measure, why do I need two sprinklings? One act of sprinkling would be enough. Rather, you must say that Rabbi Eliezer holds that the act of sprinkling requires a minimum measure. And if Rabbi Eliezer holds that one cannot combine sprinklings, then even if one sprinkles two sprinklings, what of it? And alternatively, if he holds that one combines sprinklings, who says that the two sprinklings will amount to the minimum measure? Perhaps most of the water he sprinkled was regular water.
אָמַר רֵישׁ לָקִישׁ: לְעוֹלָם יֵשׁ בִּילָּה, וְהַזָּאָה צְרִיכָה שִׁיעוּר; וְהָכָא בְּמַאי עָסְקִינַן – כְּגוֹן שֶׁנִּתְעָרְבוּ אַחַת בְּאַחַת.
Reish Lakish says: Actually, Rabbi Eliezer holds that there is mixing, and sprinkling requires a minimum measure. And here we are dealing with a case where the two types of water were mixed together in a ratio of one to one, and therefore by performing two sprinklings the priest ensures that he has sprinkled the minimum measure of one sprinkling of water of purification.
רָבָא אָמַר: לְעוֹלָם יֵשׁ בִּילָּה, וְהַזָּאָה אֵין צְרִיכָה שִׁיעוּר; וּקְנָסָא קְנַסוּ רַבָּנַן, כִּי הֵיכִי דְּלָא (מִשְׁתָּרֵשׁ) [נִשְׁתָּרֵשׁ] לֵיהּ.
Rava says: Actually, Rabbi Eliezer maintains that there is mixing, and sprinkling does not require a minimum measure. Consequently, it should suffice for the priest to perform one sprinkling. And the requirement to sprinkle twice is a penalty that the Sages imposed, so that one who mixes regular water with the water of purification would not benefit from this act by diluting the valuable water of purification.
רַב אָשֵׁי אָמַר: אֵין בִּילָּה; יַזֶּה שְׁתֵּי הַזָּאוֹת.
Rav Ashi states a different explanation: Rabbi Eliezer holds that there is no mixing, and therefore if the priest sprinkles only once there is a concern that he might not have sprinkled any water of purification at all, and therefore he sprinkles two sprinklings.
מֵיתִיבִי, רַבִּי אוֹמֵר: לְדִבְרֵי רַבִּי אֱלִיעֶזֶר – הַזָּאָה כׇּל שֶׁהוּא מְטַהֶרֶת; הַזָּאָה אֵין צְרִיכָה שִׁיעוּר; הַזָּאָה מֶחֱצָה כָּשֵׁר וּמֶחֱצָה פָּסוּל.
The Gemara raises an objection from a baraita against Reish Lakish’s opinion that Rabbi Eliezer holds that sprinkling requires a minimum measure. Rabbi Yehuda HaNasi says: According to the statement of Rabbi Eliezer that if the priest performs two sprinklings the purification ritual is valid, a sprinkling of any amount renders the impure person ritually pure, as sprinkling does not require a minimum measure, and even a sprinkling that contains half fit water and half unfit water renders the individual ritually pure.
וְעוֹד תַּנְיָא בְּהֶדְיָא: הַנִּיתָּנִין לְמַעְלָה שֶׁנִּתְעָרְבוּ בַּנִּיתָּנִין לְמַטָּה – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִתֵּן לְמַעְלָה וְהַתַּחְתּוֹנִים עָלוּ לוֹ.
The Gemara adds: And furthermore, one can raise another difficulty against the opinion of Rav Ashi, who maintains that according to Rabbi Eliezer there is no mixing, as it is taught explicitly in a baraita: With regard to blood of an offering, e.g., a sin offering, which is to be placed above the red line that was mixed with blood of an offering, e.g., a burnt offering, which is to be placed below the red line, Rabbi Eliezer says: The priest shall initially place the blood of the mixture above the red line for the sake of the sin offering, and the priest should then place blood from the mixture below the red line for the sake of the burnt offering, and both the blood placed above and the blood placed below count for him toward the fulfillment of the mitzva.
וְאִי אָמְרַתְּ אֵין בִּילָּה, אַמַּאי עָלוּ לוֹ? דִּילְמָא קָיָהֵיב עֶלְיוֹנִים לְמַטָּה וְהַתַּחְתּוֹנִים לְמַעְלָה!
The Gemara explains the difficulty from this baraita: And if you say that there is no mixing, why do both of the placements count for him? Perhaps he placed the blood of the mixture that belongs above the red line below it, and the blood that belongs below the red line above it.
הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן דְּאִיכָּא רוּבָּא עֶלְיוֹנִים, וְקָא יָהֵיב לְמַעְלָה שִׁיעוּר תַּחְתּוֹנִים וְעוֹד.
The Gemara answers: Here we are dealing with a case where there is a majority of blood that is to be placed above the line, and the priest placed blood above by the measure of the blood in the mixture that is to be placed below the line, and slightly more blood. In this manner he ensures that he must have placed above the red line some of the blood that belongs there.
הָא ״תַּחְתּוֹנִים עָלוּ לוֹ״ קָתָנֵי! לְשֵׁם שִׁירַיִם.
The Gemara raises a difficulty: But the baraita teaches: The blood placed below counts for him toward the fulfillment of the mitzva. According to this explanation, it is possible that all the blood of the burnt offering was placed above the red line. Why, then, has he fulfilled the mitzva by placing blood below the red line? The Gemara explains: The baraita does not mean that it counts for the mitzva of the placing of the blood of a burnt offering below the red line; rather, it means that it counts for him for the sake of the remainder of the blood of the sin offering, which must be poured onto the base of the altar.
תָּא שְׁמַע: נָתַן לְמַטָּה וְלֹא נִמְלַךְ – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יַחֲזוֹר וְיִתֵּן לְמַעְלָה, וְהַתַּחְתּוֹנִים עָלוּ לוֹ!
The Gemara suggests: Come and hear a proof from a baraita: If the priest placed the mixed blood below the red line and did not consult the authorities, what should he do now? Rabbi Eliezer says: He shall again place the blood above the red line, and the blood placed below counts for him. Once again, the difficulty is that if Rabbi Eliezer maintains that there is no mixing, why does the placement count for him? Perhaps he placed the blood of the mixture that belongs above the red line below it, and the blood that belongs below the red line above it.
הָכָא נָמֵי בְּרוּבָּא עֶלְיוֹנִים, וְקָא יָהֵיב לְמַעְלָה שִׁיעוּר תַּחְתּוֹנִים וְעוֹד. וְהָא ״תַּחְתּוֹנִים עָלוּ לוֹ״ קָתָנֵי! לְשֵׁם שִׁירַיִם.
The Gemara answers: Here too, we are dealing with a case where the majority of blood belongs above the line, and the priest placed blood above from the measure of the blood in the mixture that belongs below the line, and slightly more blood. Again the Gemara asks: But the baraita teaches: The blood placed below counts for him. Since it is possible that all of the blood of the burnt offering was placed above the red line, why does the blood placed below count for him? The Gemara answers that the baraita means it counts for him for the sake of the remainder of the sin offering.
תָּא שְׁמַע: נְתָנָן לְמַעְלָה וְלֹא נִמְלַךְ – אֵלּוּ וְאֵלּוּ מוֹדִים שֶׁיַּחֲזוֹר וְיִתֵּן לְמַטָּה, וְאֵלּוּ וָאֵלּוּ עָלוּ לוֹ!
The Gemara further suggests: Come and hear another proof from a baraita: If the priest placed the mixed blood above and did not consult the authorities, both these Sages and those Sages, i.e., the Rabbis and Rabbi Eliezer, concede that he shall again place the blood below the red line, and these placements and those placements count for him. If Rabbi Eliezer maintains that there is no mixing, he would not concede this point, as perhaps he placed the blood that belongs below the red line above it, and the blood that belongs above, below.
הָכָא נָמֵי, בְּרוּבָּא עֶלְיוֹנִים, וְקָא יָהֵיב לְמַעְלָה שִׁיעוּר תַּחְתּוֹנִים וְעוֹד.
The Gemara answers: Here too, this is referring to a case where the majority of blood belongs above the line, and the priest placed blood above in the measure of the blood in the mixture that belongs below the line, and slightly more blood. In this manner he fulfills the mitzva of the blood that is to be placed above the red line alone.
[וְהֵא ״אֵלּוּ וָאֵלּוּ עָלוּ לוֹ״ קָתָנֵי!] מִי קָתָנֵי ״אֵלּוּ וְאֵלּוּ מוֹדִים״?! ״אֵלּוּ וָאֵלּוּ עָלוּ לוֹ״ קָתָנֵי – סֵיפָא אֲתָאן לְרַבָּנַן, דְאָמְרִי יֵשׁ בִּילָּה.
The Gemara raises a difficulty: But the baraita teaches: These and those count for him, not only the blood that is to be placed above. The Gemara explains: Does the baraita teach: These Sages and those Sages concede that these placements and those placements count for him? It teaches only: These and those count for him. In other words, although the baraita states in the first clause that both the Rabbis and Rabbi Eliezer concede that the priest returns and places the blood below the red line, this agreement does not apply to the next clause of the baraita, as in the latter clause we come to the opinion of the Rabbis alone, who say that there is mixing, which is why both placements count.
תָּא שְׁמַע: הַנִּיתָּנִין בְּמַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַּנִּיתָּנִין בְּמַתָּנָה אַחַת – יִנָּתְנוּ בְּמַתָּנָה אֶחָת. וְאִי אָמְרַתְּ אֵין בִּילָּה, אַמַּאי יִנָּתְנוּ בְּמַתָּנָה אַחַת? דִּילְמָא מֵהַאי קָיָהֵיב וּמֵהַאי לָא קָיָהֵיב! כְּגוֹן שֶׁנִּתְעָרְבוּ אַחַת בְּאַחַת.
The Gemara suggests: Come and hear a proof from the mishna: In a case of the blood of an offering that is to be placed on the altar with one placement that was mixed with the blood of another offering that is to be placed on the altar with one placement, the blood shall be placed with one placement. And if you say that according to Rabbi Eliezer there is no mixing, why shall they be placed with one placement? Perhaps he places from this blood and does not place from that blood. The Gemara answers: This is referring to a case where the measure of one placement of this blood was mixed with the measure of one placement of that blood, and no more. Consequently, he certainly placed both types of blood.
מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע! הָכָא נָמֵי, שֶׁנִּתְעָרְבוּ אַרְבַּע בְּאַרְבַּע.
The Gemara raises another difficulty: The mishna teaches that in a case of the blood of an offering that is to be placed on the altar with four placements that was mixed with the blood of another offering that is to be placed on the altar with four placements, the blood shall be placed with four placements. But if there is no mixing, perhaps he placed only the blood of one offering. The Gemara explains: Here too, it is referring to a case where the measure of four placements of this blood was mixed with the measure of four placements of that blood, and therefore he certainly placed blood from both offerings.
מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת!
The Gemara raises another difficulty: The mishna teaches that if the blood of an offering that is to be placed on the altar with four placements was mixed with the blood of another offering that is to be placed on the altar with one placement, Rabbi Eliezer says: The blood shall be placed with four placements. Here too, if there is no mixing according to Rabbi Eliezer, perhaps he placed the blood of only one of the offerings.
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I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
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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!
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I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
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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.
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In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
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I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
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Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Newton, United States
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Jerusalem, Israel
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I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
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Zevachim 80
הַנִּיתָּנִין בְּמַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַּנִּיתָּנִין בְּמַתָּנָה אַחַת – יִנָּתְנוּ בְּמַתָּנָה אֶחָת. (מֵהֶן) מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע – יִנָּתְנוּ בְּמַתַּן אַרְבַּע.
In a case of the blood of an offering that is to be placed on the altar with one placement that was mixed with the blood of another offering that is to be placed on the altar with one placement, e.g., the blood of a firstborn offering with the blood of another firstborn offering or the blood of an animal tithe offering, the blood shall be placed with one placement. In a case of the blood of an offering that is to be placed on the altar with four placements that was mixed with the blood of another offering that is to be placed on the altar with four placements, e.g., the blood of a sin offering with that of another sin offering, or the blood of a burnt offering with that of a peace offering, the blood shall be placed with four placements.
מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִנָּתְנוּ בְּמַתַּן אַרְבַּע, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: יִנָּתְנוּ בְּמַתָּנָה אֶחָת.
If the blood of an offering that is to be placed on the altar with four placements was mixed with the blood of an offering that is to be placed on the altar with one placement, Rabbi Eliezer says: The blood shall be placed with four placements. Rabbi Yehoshua says: The blood shall be placed with one placement, as the priest fulfills the requirement with one placement after the fact.
אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: הֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע! אֲמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ: הֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסִיף!
Rabbi Eliezer said to Rabbi Yehoshua: According to your opinion, the priest violates the prohibition of: Do not diminish, as it is written: “All these matters that I command you, that you shall observe to do; you shall not add thereto, nor diminish from it” (Deuteronomy 13:1). One may not diminish the number of required placements from four to one. Rabbi Yehoshua said to Rabbi Eliezer: According to your opinion, the priest violates the prohibition of: Do not add, derived from the same verse. One may not add to the one required placement and place four.
אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: לֹא נֶאֱמַר בַּל תּוֹסִיף אֶלָּא כְּשֶׁהוּא בְּעַצְמוֹ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: לֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְּשֶׁהוּא בְּעַצְמוֹ! וְעוֹד אָמַר רַבִּי יְהוֹשֻׁעַ: כְּשֶׁנָּתַתָּ – עָבַרְתָּ עַל בַּל תּוֹסִיף, וְעָשִׂיתָ מַעֲשֶׂה בְּיָדֶךָ. כְּשֶׁלֹּא נָתַתָּ – עָבַרְתָּ עַל בַּל תִּגְרַע, לֹא עָשִׂיתָ מַעֲשֶׂה בְּיָדֶךָ.
Rabbi Eliezer said to Rabbi Yehoshua: The prohibition of: Do not add, is stated only in a case where the blood is by itself, not when it is part of a mixture. Rabbi Yehoshua said to Rabbi Eliezer: Likewise, the prohibition of: Do not diminish, is stated only in a case where the blood is by itself. And Rabbi Yehoshua also said: When you placed four placements, you transgressed the prohibition of: Do not add, and you performed a direct action. When you did not place four placements but only one, although you transgressed the prohibition of: Do not diminish, you did not perform a direct action. An active transgression is more severe than a passive one.
גְּמָ׳ אָמַר רַבִּי אֶלְעָזָר: לֹא הִכְשִׁיר רַבִּי אֱלִיעֶזֶר אֶלָּא שְׁנַיִם שְׁנַיִם, אֲבָל אֶחָד אֶחָד – לָא.
GEMARA: The mishna teaches that according to the opinion of Rabbi Eliezer, if a cup containing the blood of blemished animals became intermingled with cups holding the blood of fit offerings, and the blood in one of the cups was sacrificed, all the remaining cups are fit. Rabbi Elazar says: Rabbi Eliezer permitted the rest of the cups only if they were sacrificed two by two, as at least one of them is certainly permitted; but he did not permit them to be sacrificed one by one, as he may be found to have presented the blood of the prohibited cup by itself.
מֵתִיב רַב דִּימִי, וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ קָרְבוּ כּוּלָּן חוּץ מֵאֶחָד מֵהֶן – יִשָּׁפֵךְ לְאַמָּה. אֲמַר לֵיהּ רַבִּי יַעֲקֹב לְרַבִּי יִרְמְיָה בַּר תַּחְלִיפָא, אַסְבְּרַהּ לָךְ: מַאי אֶחָד – זוּג אֶחָד.
Rav Dimi raises an objection from the mishna: And the Rabbis say that even if the blood in all the cups was sacrificed except for the blood in one of them, the blood shall be poured into the Temple courtyard drain. This indicates that even in this case, where only one cup remains, Rabbi Eliezer disagrees with the Rabbis and permits the blood in the cup to be presented. Rabbi Ya’akov said to Rabbi Yirmeya bar Taḥlifa: I will explain it to you: What does the mishna mean when it states: Except for the blood in one of them? It means except for one pair, i.e., two cups, as even Rabbi Eliezer did not permit the presentation of the cups one by one.
וּצְרִיכָא; דְּאִי אִיתְּמַר בְּהָא – בְּהָא קָאָמַר רַבִּי אֱלִיעֶזֶר, מִשּׁוּם דְּאִיתְעֲבִיד בֵּיהּ כַּפָּרָתוֹ; אֲבָל בְּהָא – אֵימָא מוֹדֵי לְהוּ לְרַבָּנַן.
§ The dispute between Rabbi Eliezer and the Rabbis was also stated above with regard to a mixture of limbs from fit and unfit offerings. The Gemara notes: And it is necessary for the mishna to teach this dispute with regard to both cases, as, if it were stated only with regard to that case of the limbs, one would have said that it is in that case alone that Rabbi Eliezer says that the rest of the limbs are sacrificed, because the offering’s atonement, i.e., the presenting of the blood, has already been performed, as the limbs are sacrificed after the blood has been presented. But in this case of the blood in the cups, say that Rabbi Eliezer concedes to the Rabbis that the rest of the blood is unfit to be presented.
וְאִי אִיתְּמַר בְּהָא – בְּהָא קָאָמְרִי רַבָּנַן, אֲבָל בְּהָא אֵימָא מוֹדוּ לְרַבִּי אֱלִיעֶזֶר; צְרִיכָא.
And conversely, if the dispute were stated only with regard to this case of the cups, one would have said that it is in this case alone that the Rabbis say that the blood in the rest of the cups is unfit, but in that case of the limbs, say that the Rabbis concede to Rabbi Eliezer that the rest of the limbs are fit to be sacrificed, as the blood has already been presented. Therefore, it is necessary for the mishna to state that the dispute applies in both cases.
תְּנַן הָתָם: צְלוֹחִית שֶׁנָּפְלוּ לְתוֹכָהּ מַיִם כׇּל שֶׁהוּ – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יַזֶּה שְׁתֵּי הַזָּאוֹת, וַחֲכָמִים פּוֹסְלִין.
§ The Gemara continues its discussion of the dispute between Rabbi Eliezer and the Rabbis. We learned in a mishna there (Para 9:1): With regard to a flask containing water of purification into which any amount of regular water fell, Rabbi Eliezer says: The priest should sprinkle two sprinklings on the ritually impure person, as in this manner he ensures that he will be sprinkled with some of the water of purification; but the Rabbis disqualify the mixture for purification.
בִּשְׁלָמָא רַבָּנַן – סָבְרִי יֵשׁ בִּילָּה, וְהַזָּאָה צְרִיכָה שִׁיעוּר, וְאֵין מִצְטָרְפִין לְהַזָּאוֹת.
The Gemara clarifies: Granted, one can understand why the Rabbis disqualify the mixture, as they hold three opinions: They hold that there is mixing, i.e., when two substances are mixed together each drop is assumed to contain a bit of each of them. And they hold that an act of sprinkling of the water of purification requires a minimum measure of water of purification, and in this case each sprinkling contained some of the regular water. And they hold that it is of no help to sprinkle the water twice, as one cannot combine sprinklings, i.e., two acts of sprinkling the water of purification do not combine to render one pure. Therefore, the person is not purified.
אֶלָּא רַבִּי אֱלִיעֶזֶר – מַאי קָסָבַר? אִי קָסָבַר אֵין בִּילָּה, כִּי מַזֶּה שְׁתֵּי הַזָּאוֹת מַאי הָוֵי? דִּילְמָא תַּרְוַיְיהוּ מַיָּא קָא מַזֵּי! אֶלָּא קָא סָבַר יֵשׁ בִּילָּה. אִי קָסָבַר אֵין הַזָּאָה צְרִיכָה שִׁיעוּר, לְמָה לִי שְׁתֵּי הַזָּאוֹת? אֶלָּא קָסָבַר הַזָּאָה צְרִיכָה שִׁיעוּר. וְאִי קָסָבַר אֵין מִצְטָרְפִין לְהַזָּאוֹת, כִּי מַזֶּה שְׁתֵּי הַזָּאוֹת מַאי הָוֵי? וְאִי נָמֵי מִצְטָרְפִין לְהַזָּאוֹת, מִי יֵימַר דִּמְלֵא לֵיהּ שִׁיעוּרָא?
But what does Rabbi Eliezer hold? If he holds that there is no mixing, i.e., when two substances are mixed together each drop is not assumed to contain a bit of each of them, then even if one sprinkles two sprinklings, what of it? Perhaps on both occasions he sprinkles regular water. Rather, one must say that Rabbi Eliezer holds that there is mixing. If he holds that the act of sprinkling does not require a minimum measure, why do I need two sprinklings? One act of sprinkling would be enough. Rather, you must say that Rabbi Eliezer holds that the act of sprinkling requires a minimum measure. And if Rabbi Eliezer holds that one cannot combine sprinklings, then even if one sprinkles two sprinklings, what of it? And alternatively, if he holds that one combines sprinklings, who says that the two sprinklings will amount to the minimum measure? Perhaps most of the water he sprinkled was regular water.
אָמַר רֵישׁ לָקִישׁ: לְעוֹלָם יֵשׁ בִּילָּה, וְהַזָּאָה צְרִיכָה שִׁיעוּר; וְהָכָא בְּמַאי עָסְקִינַן – כְּגוֹן שֶׁנִּתְעָרְבוּ אַחַת בְּאַחַת.
Reish Lakish says: Actually, Rabbi Eliezer holds that there is mixing, and sprinkling requires a minimum measure. And here we are dealing with a case where the two types of water were mixed together in a ratio of one to one, and therefore by performing two sprinklings the priest ensures that he has sprinkled the minimum measure of one sprinkling of water of purification.
רָבָא אָמַר: לְעוֹלָם יֵשׁ בִּילָּה, וְהַזָּאָה אֵין צְרִיכָה שִׁיעוּר; וּקְנָסָא קְנַסוּ רַבָּנַן, כִּי הֵיכִי דְּלָא (מִשְׁתָּרֵשׁ) [נִשְׁתָּרֵשׁ] לֵיהּ.
Rava says: Actually, Rabbi Eliezer maintains that there is mixing, and sprinkling does not require a minimum measure. Consequently, it should suffice for the priest to perform one sprinkling. And the requirement to sprinkle twice is a penalty that the Sages imposed, so that one who mixes regular water with the water of purification would not benefit from this act by diluting the valuable water of purification.
רַב אָשֵׁי אָמַר: אֵין בִּילָּה; יַזֶּה שְׁתֵּי הַזָּאוֹת.
Rav Ashi states a different explanation: Rabbi Eliezer holds that there is no mixing, and therefore if the priest sprinkles only once there is a concern that he might not have sprinkled any water of purification at all, and therefore he sprinkles two sprinklings.
מֵיתִיבִי, רַבִּי אוֹמֵר: לְדִבְרֵי רַבִּי אֱלִיעֶזֶר – הַזָּאָה כׇּל שֶׁהוּא מְטַהֶרֶת; הַזָּאָה אֵין צְרִיכָה שִׁיעוּר; הַזָּאָה מֶחֱצָה כָּשֵׁר וּמֶחֱצָה פָּסוּל.
The Gemara raises an objection from a baraita against Reish Lakish’s opinion that Rabbi Eliezer holds that sprinkling requires a minimum measure. Rabbi Yehuda HaNasi says: According to the statement of Rabbi Eliezer that if the priest performs two sprinklings the purification ritual is valid, a sprinkling of any amount renders the impure person ritually pure, as sprinkling does not require a minimum measure, and even a sprinkling that contains half fit water and half unfit water renders the individual ritually pure.
וְעוֹד תַּנְיָא בְּהֶדְיָא: הַנִּיתָּנִין לְמַעְלָה שֶׁנִּתְעָרְבוּ בַּנִּיתָּנִין לְמַטָּה – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִתֵּן לְמַעְלָה וְהַתַּחְתּוֹנִים עָלוּ לוֹ.
The Gemara adds: And furthermore, one can raise another difficulty against the opinion of Rav Ashi, who maintains that according to Rabbi Eliezer there is no mixing, as it is taught explicitly in a baraita: With regard to blood of an offering, e.g., a sin offering, which is to be placed above the red line that was mixed with blood of an offering, e.g., a burnt offering, which is to be placed below the red line, Rabbi Eliezer says: The priest shall initially place the blood of the mixture above the red line for the sake of the sin offering, and the priest should then place blood from the mixture below the red line for the sake of the burnt offering, and both the blood placed above and the blood placed below count for him toward the fulfillment of the mitzva.
וְאִי אָמְרַתְּ אֵין בִּילָּה, אַמַּאי עָלוּ לוֹ? דִּילְמָא קָיָהֵיב עֶלְיוֹנִים לְמַטָּה וְהַתַּחְתּוֹנִים לְמַעְלָה!
The Gemara explains the difficulty from this baraita: And if you say that there is no mixing, why do both of the placements count for him? Perhaps he placed the blood of the mixture that belongs above the red line below it, and the blood that belongs below the red line above it.
הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן דְּאִיכָּא רוּבָּא עֶלְיוֹנִים, וְקָא יָהֵיב לְמַעְלָה שִׁיעוּר תַּחְתּוֹנִים וְעוֹד.
The Gemara answers: Here we are dealing with a case where there is a majority of blood that is to be placed above the line, and the priest placed blood above by the measure of the blood in the mixture that is to be placed below the line, and slightly more blood. In this manner he ensures that he must have placed above the red line some of the blood that belongs there.
הָא ״תַּחְתּוֹנִים עָלוּ לוֹ״ קָתָנֵי! לְשֵׁם שִׁירַיִם.
The Gemara raises a difficulty: But the baraita teaches: The blood placed below counts for him toward the fulfillment of the mitzva. According to this explanation, it is possible that all the blood of the burnt offering was placed above the red line. Why, then, has he fulfilled the mitzva by placing blood below the red line? The Gemara explains: The baraita does not mean that it counts for the mitzva of the placing of the blood of a burnt offering below the red line; rather, it means that it counts for him for the sake of the remainder of the blood of the sin offering, which must be poured onto the base of the altar.
תָּא שְׁמַע: נָתַן לְמַטָּה וְלֹא נִמְלַךְ – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יַחֲזוֹר וְיִתֵּן לְמַעְלָה, וְהַתַּחְתּוֹנִים עָלוּ לוֹ!
The Gemara suggests: Come and hear a proof from a baraita: If the priest placed the mixed blood below the red line and did not consult the authorities, what should he do now? Rabbi Eliezer says: He shall again place the blood above the red line, and the blood placed below counts for him. Once again, the difficulty is that if Rabbi Eliezer maintains that there is no mixing, why does the placement count for him? Perhaps he placed the blood of the mixture that belongs above the red line below it, and the blood that belongs below the red line above it.
הָכָא נָמֵי בְּרוּבָּא עֶלְיוֹנִים, וְקָא יָהֵיב לְמַעְלָה שִׁיעוּר תַּחְתּוֹנִים וְעוֹד. וְהָא ״תַּחְתּוֹנִים עָלוּ לוֹ״ קָתָנֵי! לְשֵׁם שִׁירַיִם.
The Gemara answers: Here too, we are dealing with a case where the majority of blood belongs above the line, and the priest placed blood above from the measure of the blood in the mixture that belongs below the line, and slightly more blood. Again the Gemara asks: But the baraita teaches: The blood placed below counts for him. Since it is possible that all of the blood of the burnt offering was placed above the red line, why does the blood placed below count for him? The Gemara answers that the baraita means it counts for him for the sake of the remainder of the sin offering.
תָּא שְׁמַע: נְתָנָן לְמַעְלָה וְלֹא נִמְלַךְ – אֵלּוּ וְאֵלּוּ מוֹדִים שֶׁיַּחֲזוֹר וְיִתֵּן לְמַטָּה, וְאֵלּוּ וָאֵלּוּ עָלוּ לוֹ!
The Gemara further suggests: Come and hear another proof from a baraita: If the priest placed the mixed blood above and did not consult the authorities, both these Sages and those Sages, i.e., the Rabbis and Rabbi Eliezer, concede that he shall again place the blood below the red line, and these placements and those placements count for him. If Rabbi Eliezer maintains that there is no mixing, he would not concede this point, as perhaps he placed the blood that belongs below the red line above it, and the blood that belongs above, below.
הָכָא נָמֵי, בְּרוּבָּא עֶלְיוֹנִים, וְקָא יָהֵיב לְמַעְלָה שִׁיעוּר תַּחְתּוֹנִים וְעוֹד.
The Gemara answers: Here too, this is referring to a case where the majority of blood belongs above the line, and the priest placed blood above in the measure of the blood in the mixture that belongs below the line, and slightly more blood. In this manner he fulfills the mitzva of the blood that is to be placed above the red line alone.
[וְהֵא ״אֵלּוּ וָאֵלּוּ עָלוּ לוֹ״ קָתָנֵי!] מִי קָתָנֵי ״אֵלּוּ וְאֵלּוּ מוֹדִים״?! ״אֵלּוּ וָאֵלּוּ עָלוּ לוֹ״ קָתָנֵי – סֵיפָא אֲתָאן לְרַבָּנַן, דְאָמְרִי יֵשׁ בִּילָּה.
The Gemara raises a difficulty: But the baraita teaches: These and those count for him, not only the blood that is to be placed above. The Gemara explains: Does the baraita teach: These Sages and those Sages concede that these placements and those placements count for him? It teaches only: These and those count for him. In other words, although the baraita states in the first clause that both the Rabbis and Rabbi Eliezer concede that the priest returns and places the blood below the red line, this agreement does not apply to the next clause of the baraita, as in the latter clause we come to the opinion of the Rabbis alone, who say that there is mixing, which is why both placements count.
תָּא שְׁמַע: הַנִּיתָּנִין בְּמַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַּנִּיתָּנִין בְּמַתָּנָה אַחַת – יִנָּתְנוּ בְּמַתָּנָה אֶחָת. וְאִי אָמְרַתְּ אֵין בִּילָּה, אַמַּאי יִנָּתְנוּ בְּמַתָּנָה אַחַת? דִּילְמָא מֵהַאי קָיָהֵיב וּמֵהַאי לָא קָיָהֵיב! כְּגוֹן שֶׁנִּתְעָרְבוּ אַחַת בְּאַחַת.
The Gemara suggests: Come and hear a proof from the mishna: In a case of the blood of an offering that is to be placed on the altar with one placement that was mixed with the blood of another offering that is to be placed on the altar with one placement, the blood shall be placed with one placement. And if you say that according to Rabbi Eliezer there is no mixing, why shall they be placed with one placement? Perhaps he places from this blood and does not place from that blood. The Gemara answers: This is referring to a case where the measure of one placement of this blood was mixed with the measure of one placement of that blood, and no more. Consequently, he certainly placed both types of blood.
מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע! הָכָא נָמֵי, שֶׁנִּתְעָרְבוּ אַרְבַּע בְּאַרְבַּע.
The Gemara raises another difficulty: The mishna teaches that in a case of the blood of an offering that is to be placed on the altar with four placements that was mixed with the blood of another offering that is to be placed on the altar with four placements, the blood shall be placed with four placements. But if there is no mixing, perhaps he placed only the blood of one offering. The Gemara explains: Here too, it is referring to a case where the measure of four placements of this blood was mixed with the measure of four placements of that blood, and therefore he certainly placed blood from both offerings.
מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת!
The Gemara raises another difficulty: The mishna teaches that if the blood of an offering that is to be placed on the altar with four placements was mixed with the blood of another offering that is to be placed on the altar with one placement, Rabbi Eliezer says: The blood shall be placed with four placements. Here too, if there is no mixing according to Rabbi Eliezer, perhaps he placed the blood of only one of the offerings.
