What items need to be removed if brought onto the altar? What is the status of items that are connected to the meat but not the meat itself, like bones, hooves, horns, sinews? What items that have fallen of the altar need to be put back on? Does it depend on when they fell off?
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.”
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.”
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.”
Zevachim 86
יָכוֹל יַחְלוֹץ גִּידִין וַעֲצָמוֹת, וְיַעֲלֶה בָּשָׂר לְגַבֵּי מִזְבֵּחַ? תַּלְמוּד לוֹמַר: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל״. הָא כֵּיצַד? מְחוּבָּרִין – יַעֲלוּ, פֵּירְשׁוּ – אֲפִילּוּ הֵן בְּרֹאשׁ הַמִּזְבֵּחַ, יֵרְדוּ.
then one might have thought that a priest must first remove the tendons and bones from an offering and then sacrifice the flesh upon the altar. Therefore, the verse states: “And the priest shall make the whole smoke on the altar,” including the tendons and bones. How can these texts be reconciled? If they were attached to the flesh, they shall ascend. If they separated from the flesh, then even if they are already at the top of the altar, they shall descend.
מַאן תַּנָּא דְּשָׁמְעַתְּ לֵיהּ דְּאָמַר: פֵּירְשׁוּ יָרְדוּ? רַבִּי הִיא, דְּתַנְיָא: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״ – לְרַבּוֹת הַעֲצָמוֹת וְהַגִּידִין וְהַקְּרָנַיִם וְהַטְּלָפַיִם, אֲפִילּוּ פֵּירְשׁוּ.
The Gemara notes: Who is the tanna that you heard that says if they separated they shall descend? It is Rabbi Yehuda HaNasi, as it is taught in a baraita: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9); the term “the whole” serves to include the bones, and the tendons, and the horns, and the hooves, among those items that are offered on the altar, even if they separated from the flesh of the offering.
וְאֶלָּא מָה אֲנִי מְקַיֵּים: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״? לוֹמַר לָךְ: עִיכּוּלֵי עוֹלָה אַתָּה מַחֲזִיר, וְאִי אַתָּה מַחֲזִיר עִיכּוּלֵי גִּידִין וַעֲצָמוֹת.
But if so, how do I realize the meaning of the verse: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), which indicates that only the flesh and blood of an offering ascend upon the altar? This verse is necessary to tell you an additional halakha, that you return the consumed flesh of a burnt offering to the fire if it is dislodged from it, but you do not return the consumed tendons and bones if they are dislodged from the fire.
רַבִּי אוֹמֵר, כָּתוּב אֶחָד אוֹמֵר: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״ – רִיבָּה, וְכָתוּב אֶחָד אוֹמֵר: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״ – מִיעֵט. הָא כֵּיצַד? מְחוּבָּרִין – יַעֲלוּ, פֵּירְשׁוּ – אֲפִילּוּ הֵן בְּרֹאשׁ הַמִּזְבֵּחַ, יֵרְדוּ.
The baraita continues: Rabbi Yehuda HaNasi says that one verse states: “And the priest shall make the whole smoke on the altar,” which included tendons and bones, and one verse states: “And you shall offer your burnt offerings, the flesh and the blood,” which excluded any part other than the flesh and the blood. How can these texts be reconciled? If they were attached to the flesh, they shall ascend. If they separated from the flesh, then even if they are already on top of the altar, they shall descend.
פֵּירְשׁוּ לֹא יַעֲלוּ [וְכוּ׳]. אָמַר רַבִּי זֵירָא: לֹא שָׁנוּ אֶלָּא שֶׁפֵּירְשׁוּ כְּלַפֵּי מַטָּה, אֲבָל כְּלַפֵּי מַעְלָה – קָרוֹבֵי הוּא דְּאַקְרִיבוּ לְעִיכּוּל. וַאֲפִילּוּ פֵּירְשׁוּ?!
§ The mishna teaches that items that are not meant for consumption on the altar, such as the bones and tendons, are sacrificed along with the flesh if they are attached to it. But if they separated they shall not ascend. Rabbi Zeira said: The Sages taught that if they separated from the flesh they shall not ascend only when they separated from the offering downward, i.e., away from the altar, whereby they became distanced from the pyre when they were separated. But if they separated from the offering upward, i.e., they became closer to the pyre when they were separated from the offering, they have become closer to consumption and shall ascend. The Gemara asks: And even if they separated, shall they be offered? Doesn’t the mishna state that they shall ascend only if they are still attached to the flesh?
אָמַר רַבָּה, הָכִי קָאָמַר: לֹא שָׁנוּ אֶלָּא שֶׁפֵּירְשׁוּ לְאַחַר זְרִיקָה, אֲבָל פֵּירְשׁוּ קוֹדֶם זְרִיקָה – אֲתַאי זְרִיקָה וּשְׁרִיתִינְהוּ, אֲפִילּוּ לְמֶעְבַּד מִינַּיְיהוּ (קתא) [קַתָּתָא] דְּסַכִּינֵי.
Rabba said: This is what Rabbi Zeira is saying: It was necessary for the Sages to teach the halakha, that bones or tendons that separated from the flesh of an offering shall not ascend the altar, only where they separated after the sprinkling of its blood, since at the time that the flesh itself became permitted for the altar through the sprinkling, the bones and tendons were still attached to the flesh and therefore fit to be offered with it. But if they separated from an offering before the sprinkling of its blood they shall certainly not ascend, as they were already separated from the flesh when it became permitted for the altar. Instead, the sprinkling comes and permits them for any use, just as the hide of a burnt offering is permitted to the priests upon the sprinkling of its blood. In fact, one may even use such tendons or bones to fashion the handles of knives from them.
סָבַר לַהּ כִּי הָא דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יִשְׁמָעֵאל: נֶאֱמַר ״לוֹ יִהְיֶה״ בְּעוֹלָה, וְנֶאֱמַר ״לוֹ יִהְיֶה״ בְּאָשָׁם; מָה אָשָׁם – עַצְמוֹתָיו מוּתָּרִין, אַף עוֹלָה – (עצמות) [עַצְמוֹתֶיהָ] מוּתָּרִין.
The Gemara elaborates: Rabba holds in accordance with that which Rabbi Yoḥanan says in the name of Rabbi Yishmael: It is stated: “He shall have the hide of the burnt offering that he has offered” (Leviticus 7:8), with regard to a burnt offering, and it is stated: “The priest that makes atonement, he shall have it” (Leviticus 7:7), with regard to a guilt offering. The following verbal analogy is derived from here: Just as after the blood of a guilt offering is presented its bones become permitted to the priest for any use, since only the portions intended for consumption on the altar are sacrificed whereas the rest of the animal is given to the priests, so too, with regard to a burnt offering, bones that are not attached to the flesh and therefore are not intended for the altar are permitted.
מוּפְנֵי; דְּאִי לָא מוּפְנֵי – אִיכָּא לְמִיפְרַךְ: מָה לְאָשָׁם, שֶׁכֵּן בְּשָׂרוֹ מוּתָּר לוֹ! ״יִהְיֶה״ יַתִּירָא כְּתִיב.
The Gemara notes: The phrase “He shall have” is free, i.e., superfluous in its context and therefore available for the purpose of establishing a verbal analogy, and there is a principle that such verbal analogies are not refuted. As, if these words were not considered free, the verbal analogy can be refuted by saying: What is notable about a guilt offering? It is notable in that its meat is permitted and its bones are therefore permitted as well, while the flesh of a burnt offering ascends upon the altar in its entirety. If so, halakhot may not be applied to one based on the other. Consequently, the phrase “He shall have” with regard to a burnt offering is considered as having been written superfluously, as it would have sufficed to state: The hide of the burnt offering that he has offered, to the priest.
מֵתִיב רַב אַדָּא בַּר אַהֲבָה: עַצְמוֹת קָדָשִׁים, לִפְנֵי זְרִיקָה – מוֹעֲלִין בָּהֶן,
Rav Adda bar Ahava raises an objection to the explanation of Rabba from a baraita: With regard to the bones of sacrificial animals, specifically sin offerings or guilt offerings, which are offerings of the most sacred order that are intended for consumption, before the sprinkling of their blood, one who benefits from them is liable for misuse of consecrated property, similar to the halakha with regard to the flesh of offerings of the most sacred order before their blood is sprinkled.
לְאַחַר זְרִיקָה – אֵין מוֹעֲלִין בָּהֶן. וְשֶׁל עוֹלָה – מוֹעֲלִין בָּהֶן לְעוֹלָם!
After the sprinkling of their blood, one who benefits from them is not liable for misuse of consecrated property, as they are not intended for sacrificing upon the altar. But concerning the bones of a burnt offering, one who benefits from them is always liable for misuse of consecrated property. This baraita contradicts the opinion of Rabba, who said that if the bones separated from a burnt offering before the sprinkling of its blood, it is permitted to derive benefit from them.
אֵימָא: וְשֶׁל עוֹלָה, פֵּירְשׁוּ לִפְנֵי זְרִיקָה – אֵין מוֹעֲלִין בָּהֶן, לְאַחַר זְרִיקָה – מוֹעֲלִין בָּהֶן לְעוֹלָם.
The Gemara answers: Say that the baraita meant the following: But concerning the bones of a burnt offering, if they separated before the sprinkling of its blood and its blood was then sprinkled, then one who benefits from them is not liable for misuse of consecrated property. If they separated after the sprinkling of its blood, one who benefits from them is always liable for misuse of consecrated property.
וּפְלִיגָא דְּרַבִּי אֶלְעָזָר; דְּאָמַר רַבִּי אֶלְעָזָר: פֵּירְשׁוּ לִפְנֵי זְרִיקָה – מוֹעֲלִין בָּהֶם, לְאַחַר זְרִיקָה – לֹא נֶהֱנִין וְלֹא מוֹעֲלִין.
And Rabba disagrees with Rabbi Elazar, as Rabbi Elazar says: If the bones of a burnt offering separated from its flesh before sprinkling, one who benefits from them is liable for misuse of consecrated property. If they separated after sprinkling, the Sages decreed that one may not benefit from them ab initio, but if one benefitted from them after the fact, he is not liable for misuse, since by Torah law they were permitted through the sprinkling of the offering’s blood.
מַתְנִי׳ וְכוּלָּן שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחְזִיר, וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר. אֵיבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ קוֹדֶם חֲצוֹת – יַחְזִיר, וּמוֹעֲלִין בָּהֶן; לְאַחַר חֲצוֹת – לֹא יַחְזִיר, וְאֵין מוֹעֲלִין בָּהֶם.
MISHNA: And all of those disqualified offerings with regard to which it was taught (84a) that if they ascended they do not descend, in a case where they were dislodged from upon the altar, the priest does not restore them to the altar. And likewise, with regard to an ember that was dislodged from upon the altar, the priest does not restore it to the altar. As for limbs of a fit burnt offering that were dislodged from upon the altar, if they were dislodged before midnight, the priest should restore them to the altar and one is liable for misusing them. But if they were dislodged after midnight, the priest does not restore them and one is not liable for misusing them, as one is not liable for misuse of consecrated property after it has fulfilled the purpose for which it was designated.
כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ, כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁין.
With regard to unfit items that if they ascended do not descend, just as the altar sanctifies items that are suited to it, so too, the ramp sanctifies items that are suited to it. Just as the altar and the ramp sanctify items that are suited to them, so too, the service vessels sanctify items that are placed in them.
גְּמָ׳ הֵיכִי דָּמֵי? אִי דְּאִית בְּהוּ מַמָּשׁ – אֲפִילּוּ לְאַחַר חֲצוֹת נָמֵי! אִי דְּלֵית בְּהוּ מַמָּשׁ – אֲפִילּוּ קוֹדֶם חֲצוֹת נָמֵי לָא! לָא צְרִיכָא,
GEMARA: The mishna teaches that limbs of a fit burnt offering that were dislodged from upon the altar before midnight are returned to the altar, but that if they were dislodged after midnight they are not returned. The Gemara asks: What are the circumstances? If the limbs have substance, i.e., they were not yet consumed in their entirety by the fire, then even if they were dislodged after midnight the priest must return them to the fire. If they do not have substance and have been reduced to ash, then even if they were dislodged before midnight the priest does not return them to the altar. The Gemara answers: No, it is necessary
בִּשְׁרִירֵי. מְנָא הָנֵי מִילֵּי?
with regard to hardened limbs that were dried by the fire but have not yet been reduced to ash. The mishna teaches that before midnight, such limbs should be returned to the altar. The Gemara asks: From where is this matter derived that midnight determines whether or not they shall be returned?
אָמַר רַב, כָּתוּב אֶחָד אוֹמֵר: ״כׇּל הַלַּיְלָה״ וְהִקְטִיר, וְכָתוּב אֶחָד אוֹמֵר: ״כׇּל הַלַּיְלָה… וְהֵרִים״.
Rav says: One verse states: All night and he shall burn the burnt offering, which indicates that there is a mitzva to burn the limbs of a burnt offering all night, as the verse states: “It is the burnt offering on the pyre upon the altar all night until the morning” (Leviticus 6:2). And one verse states: “All night until the morning…and he shall remove the ashes that the fire has consumed of the burnt offering on the altar, and he shall put them beside the altar” (Leviticus 6:2–3), which indicates that one may remove the ashes at any time during the night, including the limbs of a burnt offering that were already hardened by the fire. How can these texts be reconciled?
חַלְּקֵיהוּ, חֶצְיוֹ לְהַקְטָרָה וְחֶצְיוֹ לַהֲרָמָה.
Rav explains: Divide the night into two parts: Half of the night, i.e., until midnight, is designated for the mitzva of burning, and during this time, that which is dislodged from the altar shall be returned; and half of the night, i.e., after midnight, is designated for removing.
מֵתִיב רַב כָּהֲנָא: בְּכׇל יוֹם תּוֹרֵם אֶת הַמִּזְבֵּחַ מִקְּרוֹת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו [אוֹ] מֵאַחֲרָיו. בְּיוֹם הַכִּיפּוּרִים – בַּחֲצוֹת. בָּרְגָלִים – בָּאַשְׁמוֹרֶת הָרִאשׁוֹנָה. וְאִי סָלְקָא דַעְתָּךְ מֵחֲצוֹת דְּאוֹרָיְיתָא, הֵיכִי מַקְדְּמִינַן וְהֵיכִי מְאַחֲרִינַן?
With regard to Rav’s assertion that one may begin to remove the ashes only after midnight, Rav Kahana raises an objection from a mishna (Yoma 20a): Every day the priests would remove the ashes from the altar and place them on the east side of the ramp at the rooster’s crow or close to the time of its crowing, whether before it or after it, as there was no insistence on a precise time. On Yom Kippur they would remove the ashes at midnight. On the Festivals the ashes were removed even earlier, at the end of the first watch. Rav Kahana concludes his objection: And if it enters your mind that the proper time for removing the ashes by Torah law is from midnight, how do we advance the removal of the ashes on the Festivals, and how do we delay their removal the rest of the year?
אֶלָּא אָמַר רַבִּי יוֹחָנָן: מִמַּשְׁמַע שֶׁנֶּאֱמַר ״כׇּל הַלַּיְלָה״ – אֵינִי יוֹדֵעַ שֶׁעַד הַבֹּקֶר? מָה תַּלְמוּד לוֹמַר ״עַד בֹּקֶר״? תֵּן בֹּקֶר לְבׇקְרוֹ שֶׁל לַיְלָה.
Rather, Rabbi Yoḥanan says: The proper time of the removal of the ashes is based on the following: From the fact that it is stated with regard to the burning of the limbs: “All night” (Leviticus 6:2), don’t I know that he may burn a burnt offering until the morning? If so, what is the meaning when the verse states: “Until the morning”? It means: Add another morning to the morning of the night. Arise before dawn, as that is the time for the removal of the ashes. Nevertheless, there is no specific hour fixed for performing this removal, and one may remove the ashes from the beginning of the night.
הִלְכָּךְ, כֹּל יוֹמָא – מִקְּרוֹת הַגֶּבֶר סַגִּי. בְּיוֹם הַכִּיפּוּרִים, מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל – מֵחֲצוֹת. בִּרְגָלִים, דִּנְפִישִׁי קׇרְבָּנוֹת דְּקָדְמִי אָתוּ יִשְׂרָאֵל – מֵאַשְׁמוֹרֶת הָרִאשׁוֹנָה; כִּדְקָתָנֵי סֵיפָא: לֹא הָיְתָה קְרִיַּית הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל.
Therefore, every day, performing the removal at the rooster’s crow is sufficient. On Yom Kippur, due to the weakness of the High Priest, who must perform the entire Temple service on that day, they would hasten to remove the ashes from midnight. On the Festivals, during which there are many offerings on account of the masses of Jewish people in Jerusalem on those days, who, in order to offer their sacrifices, would arrive early at the Temple, they would remove the ashes beginning from the end of the first watch, as the mishna teaches in the latter clause (Yoma 20a): The call of the rooster would not arrive on Festivals until the Temple courtyard was filled with Jews.
אִיתְּמַר: פֵּירְשׁוּ קוֹדֶם חֲצוֹת וְהֶחְזִירָן אַחַר חֲצוֹת – רַבָּה אָמַר:
§ The Gemara previously explained the mishna as saying that limbs that were hardened by the fire but not entirely consumed are not returned to the altar if they were dislodged from it after midnight, since the mitzva of burning has been performed and the limbs are considered to have been entirely consumed. It was stated that amora’im engage in a dispute concerning the following matter: In the case of limbs that separated from upon the altar before midnight and were returned after midnight, whereby the mitzva of burning was not completed by midnight, Rabba says:
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 74: Mediterranean and Dead Seas: How to Lose a Minority Item
11.28.2025 | ח׳ בכסלו תשפ״ו
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
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 Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Roslyn Jaffe
Florida, United States
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
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, 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!
Elisheva Brauner
Jerusalem, Israel
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Martha Tarazi
Panama, Panama
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Deborah Dickson
Ra’anana, 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)
Barbara Goldschlag
Silver Spring, MD, 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
While vacationing in San Diego, Rabbi Leah Herz asked if I’d be interested in being in hevruta with her to learn Daf Yomi through Hadran. Why not? I had loved learning Gemara in college in 1971 but hadn’t returned. With the onset of covid, Daf Yomi and Rabbanit Michelle centered me each day. Thank-you for helping me grow and enter this amazing world of learning.
Meryll Page
Minneapolis, MN, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
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.
Shoshana Shinnar
Jerusalem, Israel
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Talia Haykin
Denver, 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
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
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
Phyllis Hecht
Hashmonaim, Israel
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Goldie Gilad
Kfar Saba, Israel
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Patti Evans
Phoenix, Arizona, United States
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 started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
Zevachim 86
יָכוֹל יַחְלוֹץ גִּידִין וַעֲצָמוֹת, וְיַעֲלֶה בָּשָׂר לְגַבֵּי מִזְבֵּחַ? תַּלְמוּד לוֹמַר: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל״. הָא כֵּיצַד? מְחוּבָּרִין – יַעֲלוּ, פֵּירְשׁוּ – אֲפִילּוּ הֵן בְּרֹאשׁ הַמִּזְבֵּחַ, יֵרְדוּ.
then one might have thought that a priest must first remove the tendons and bones from an offering and then sacrifice the flesh upon the altar. Therefore, the verse states: “And the priest shall make the whole smoke on the altar,” including the tendons and bones. How can these texts be reconciled? If they were attached to the flesh, they shall ascend. If they separated from the flesh, then even if they are already at the top of the altar, they shall descend.
מַאן תַּנָּא דְּשָׁמְעַתְּ לֵיהּ דְּאָמַר: פֵּירְשׁוּ יָרְדוּ? רַבִּי הִיא, דְּתַנְיָא: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״ – לְרַבּוֹת הַעֲצָמוֹת וְהַגִּידִין וְהַקְּרָנַיִם וְהַטְּלָפַיִם, אֲפִילּוּ פֵּירְשׁוּ.
The Gemara notes: Who is the tanna that you heard that says if they separated they shall descend? It is Rabbi Yehuda HaNasi, as it is taught in a baraita: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9); the term “the whole” serves to include the bones, and the tendons, and the horns, and the hooves, among those items that are offered on the altar, even if they separated from the flesh of the offering.
וְאֶלָּא מָה אֲנִי מְקַיֵּים: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״? לוֹמַר לָךְ: עִיכּוּלֵי עוֹלָה אַתָּה מַחֲזִיר, וְאִי אַתָּה מַחֲזִיר עִיכּוּלֵי גִּידִין וַעֲצָמוֹת.
But if so, how do I realize the meaning of the verse: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), which indicates that only the flesh and blood of an offering ascend upon the altar? This verse is necessary to tell you an additional halakha, that you return the consumed flesh of a burnt offering to the fire if it is dislodged from it, but you do not return the consumed tendons and bones if they are dislodged from the fire.
רַבִּי אוֹמֵר, כָּתוּב אֶחָד אוֹמֵר: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״ – רִיבָּה, וְכָתוּב אֶחָד אוֹמֵר: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״ – מִיעֵט. הָא כֵּיצַד? מְחוּבָּרִין – יַעֲלוּ, פֵּירְשׁוּ – אֲפִילּוּ הֵן בְּרֹאשׁ הַמִּזְבֵּחַ, יֵרְדוּ.
The baraita continues: Rabbi Yehuda HaNasi says that one verse states: “And the priest shall make the whole smoke on the altar,” which included tendons and bones, and one verse states: “And you shall offer your burnt offerings, the flesh and the blood,” which excluded any part other than the flesh and the blood. How can these texts be reconciled? If they were attached to the flesh, they shall ascend. If they separated from the flesh, then even if they are already on top of the altar, they shall descend.
פֵּירְשׁוּ לֹא יַעֲלוּ [וְכוּ׳]. אָמַר רַבִּי זֵירָא: לֹא שָׁנוּ אֶלָּא שֶׁפֵּירְשׁוּ כְּלַפֵּי מַטָּה, אֲבָל כְּלַפֵּי מַעְלָה – קָרוֹבֵי הוּא דְּאַקְרִיבוּ לְעִיכּוּל. וַאֲפִילּוּ פֵּירְשׁוּ?!
§ The mishna teaches that items that are not meant for consumption on the altar, such as the bones and tendons, are sacrificed along with the flesh if they are attached to it. But if they separated they shall not ascend. Rabbi Zeira said: The Sages taught that if they separated from the flesh they shall not ascend only when they separated from the offering downward, i.e., away from the altar, whereby they became distanced from the pyre when they were separated. But if they separated from the offering upward, i.e., they became closer to the pyre when they were separated from the offering, they have become closer to consumption and shall ascend. The Gemara asks: And even if they separated, shall they be offered? Doesn’t the mishna state that they shall ascend only if they are still attached to the flesh?
אָמַר רַבָּה, הָכִי קָאָמַר: לֹא שָׁנוּ אֶלָּא שֶׁפֵּירְשׁוּ לְאַחַר זְרִיקָה, אֲבָל פֵּירְשׁוּ קוֹדֶם זְרִיקָה – אֲתַאי זְרִיקָה וּשְׁרִיתִינְהוּ, אֲפִילּוּ לְמֶעְבַּד מִינַּיְיהוּ (קתא) [קַתָּתָא] דְּסַכִּינֵי.
Rabba said: This is what Rabbi Zeira is saying: It was necessary for the Sages to teach the halakha, that bones or tendons that separated from the flesh of an offering shall not ascend the altar, only where they separated after the sprinkling of its blood, since at the time that the flesh itself became permitted for the altar through the sprinkling, the bones and tendons were still attached to the flesh and therefore fit to be offered with it. But if they separated from an offering before the sprinkling of its blood they shall certainly not ascend, as they were already separated from the flesh when it became permitted for the altar. Instead, the sprinkling comes and permits them for any use, just as the hide of a burnt offering is permitted to the priests upon the sprinkling of its blood. In fact, one may even use such tendons or bones to fashion the handles of knives from them.
סָבַר לַהּ כִּי הָא דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יִשְׁמָעֵאל: נֶאֱמַר ״לוֹ יִהְיֶה״ בְּעוֹלָה, וְנֶאֱמַר ״לוֹ יִהְיֶה״ בְּאָשָׁם; מָה אָשָׁם – עַצְמוֹתָיו מוּתָּרִין, אַף עוֹלָה – (עצמות) [עַצְמוֹתֶיהָ] מוּתָּרִין.
The Gemara elaborates: Rabba holds in accordance with that which Rabbi Yoḥanan says in the name of Rabbi Yishmael: It is stated: “He shall have the hide of the burnt offering that he has offered” (Leviticus 7:8), with regard to a burnt offering, and it is stated: “The priest that makes atonement, he shall have it” (Leviticus 7:7), with regard to a guilt offering. The following verbal analogy is derived from here: Just as after the blood of a guilt offering is presented its bones become permitted to the priest for any use, since only the portions intended for consumption on the altar are sacrificed whereas the rest of the animal is given to the priests, so too, with regard to a burnt offering, bones that are not attached to the flesh and therefore are not intended for the altar are permitted.
מוּפְנֵי; דְּאִי לָא מוּפְנֵי – אִיכָּא לְמִיפְרַךְ: מָה לְאָשָׁם, שֶׁכֵּן בְּשָׂרוֹ מוּתָּר לוֹ! ״יִהְיֶה״ יַתִּירָא כְּתִיב.
The Gemara notes: The phrase “He shall have” is free, i.e., superfluous in its context and therefore available for the purpose of establishing a verbal analogy, and there is a principle that such verbal analogies are not refuted. As, if these words were not considered free, the verbal analogy can be refuted by saying: What is notable about a guilt offering? It is notable in that its meat is permitted and its bones are therefore permitted as well, while the flesh of a burnt offering ascends upon the altar in its entirety. If so, halakhot may not be applied to one based on the other. Consequently, the phrase “He shall have” with regard to a burnt offering is considered as having been written superfluously, as it would have sufficed to state: The hide of the burnt offering that he has offered, to the priest.
מֵתִיב רַב אַדָּא בַּר אַהֲבָה: עַצְמוֹת קָדָשִׁים, לִפְנֵי זְרִיקָה – מוֹעֲלִין בָּהֶן,
Rav Adda bar Ahava raises an objection to the explanation of Rabba from a baraita: With regard to the bones of sacrificial animals, specifically sin offerings or guilt offerings, which are offerings of the most sacred order that are intended for consumption, before the sprinkling of their blood, one who benefits from them is liable for misuse of consecrated property, similar to the halakha with regard to the flesh of offerings of the most sacred order before their blood is sprinkled.
לְאַחַר זְרִיקָה – אֵין מוֹעֲלִין בָּהֶן. וְשֶׁל עוֹלָה – מוֹעֲלִין בָּהֶן לְעוֹלָם!
After the sprinkling of their blood, one who benefits from them is not liable for misuse of consecrated property, as they are not intended for sacrificing upon the altar. But concerning the bones of a burnt offering, one who benefits from them is always liable for misuse of consecrated property. This baraita contradicts the opinion of Rabba, who said that if the bones separated from a burnt offering before the sprinkling of its blood, it is permitted to derive benefit from them.
אֵימָא: וְשֶׁל עוֹלָה, פֵּירְשׁוּ לִפְנֵי זְרִיקָה – אֵין מוֹעֲלִין בָּהֶן, לְאַחַר זְרִיקָה – מוֹעֲלִין בָּהֶן לְעוֹלָם.
The Gemara answers: Say that the baraita meant the following: But concerning the bones of a burnt offering, if they separated before the sprinkling of its blood and its blood was then sprinkled, then one who benefits from them is not liable for misuse of consecrated property. If they separated after the sprinkling of its blood, one who benefits from them is always liable for misuse of consecrated property.
וּפְלִיגָא דְּרַבִּי אֶלְעָזָר; דְּאָמַר רַבִּי אֶלְעָזָר: פֵּירְשׁוּ לִפְנֵי זְרִיקָה – מוֹעֲלִין בָּהֶם, לְאַחַר זְרִיקָה – לֹא נֶהֱנִין וְלֹא מוֹעֲלִין.
And Rabba disagrees with Rabbi Elazar, as Rabbi Elazar says: If the bones of a burnt offering separated from its flesh before sprinkling, one who benefits from them is liable for misuse of consecrated property. If they separated after sprinkling, the Sages decreed that one may not benefit from them ab initio, but if one benefitted from them after the fact, he is not liable for misuse, since by Torah law they were permitted through the sprinkling of the offering’s blood.
מַתְנִי׳ וְכוּלָּן שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחְזִיר, וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר. אֵיבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ קוֹדֶם חֲצוֹת – יַחְזִיר, וּמוֹעֲלִין בָּהֶן; לְאַחַר חֲצוֹת – לֹא יַחְזִיר, וְאֵין מוֹעֲלִין בָּהֶם.
MISHNA: And all of those disqualified offerings with regard to which it was taught (84a) that if they ascended they do not descend, in a case where they were dislodged from upon the altar, the priest does not restore them to the altar. And likewise, with regard to an ember that was dislodged from upon the altar, the priest does not restore it to the altar. As for limbs of a fit burnt offering that were dislodged from upon the altar, if they were dislodged before midnight, the priest should restore them to the altar and one is liable for misusing them. But if they were dislodged after midnight, the priest does not restore them and one is not liable for misusing them, as one is not liable for misuse of consecrated property after it has fulfilled the purpose for which it was designated.
כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ, כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁין.
With regard to unfit items that if they ascended do not descend, just as the altar sanctifies items that are suited to it, so too, the ramp sanctifies items that are suited to it. Just as the altar and the ramp sanctify items that are suited to them, so too, the service vessels sanctify items that are placed in them.
גְּמָ׳ הֵיכִי דָּמֵי? אִי דְּאִית בְּהוּ מַמָּשׁ – אֲפִילּוּ לְאַחַר חֲצוֹת נָמֵי! אִי דְּלֵית בְּהוּ מַמָּשׁ – אֲפִילּוּ קוֹדֶם חֲצוֹת נָמֵי לָא! לָא צְרִיכָא,
GEMARA: The mishna teaches that limbs of a fit burnt offering that were dislodged from upon the altar before midnight are returned to the altar, but that if they were dislodged after midnight they are not returned. The Gemara asks: What are the circumstances? If the limbs have substance, i.e., they were not yet consumed in their entirety by the fire, then even if they were dislodged after midnight the priest must return them to the fire. If they do not have substance and have been reduced to ash, then even if they were dislodged before midnight the priest does not return them to the altar. The Gemara answers: No, it is necessary
בִּשְׁרִירֵי. מְנָא הָנֵי מִילֵּי?
with regard to hardened limbs that were dried by the fire but have not yet been reduced to ash. The mishna teaches that before midnight, such limbs should be returned to the altar. The Gemara asks: From where is this matter derived that midnight determines whether or not they shall be returned?
אָמַר רַב, כָּתוּב אֶחָד אוֹמֵר: ״כׇּל הַלַּיְלָה״ וְהִקְטִיר, וְכָתוּב אֶחָד אוֹמֵר: ״כׇּל הַלַּיְלָה… וְהֵרִים״.
Rav says: One verse states: All night and he shall burn the burnt offering, which indicates that there is a mitzva to burn the limbs of a burnt offering all night, as the verse states: “It is the burnt offering on the pyre upon the altar all night until the morning” (Leviticus 6:2). And one verse states: “All night until the morning…and he shall remove the ashes that the fire has consumed of the burnt offering on the altar, and he shall put them beside the altar” (Leviticus 6:2–3), which indicates that one may remove the ashes at any time during the night, including the limbs of a burnt offering that were already hardened by the fire. How can these texts be reconciled?
חַלְּקֵיהוּ, חֶצְיוֹ לְהַקְטָרָה וְחֶצְיוֹ לַהֲרָמָה.
Rav explains: Divide the night into two parts: Half of the night, i.e., until midnight, is designated for the mitzva of burning, and during this time, that which is dislodged from the altar shall be returned; and half of the night, i.e., after midnight, is designated for removing.
מֵתִיב רַב כָּהֲנָא: בְּכׇל יוֹם תּוֹרֵם אֶת הַמִּזְבֵּחַ מִקְּרוֹת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו [אוֹ] מֵאַחֲרָיו. בְּיוֹם הַכִּיפּוּרִים – בַּחֲצוֹת. בָּרְגָלִים – בָּאַשְׁמוֹרֶת הָרִאשׁוֹנָה. וְאִי סָלְקָא דַעְתָּךְ מֵחֲצוֹת דְּאוֹרָיְיתָא, הֵיכִי מַקְדְּמִינַן וְהֵיכִי מְאַחֲרִינַן?
With regard to Rav’s assertion that one may begin to remove the ashes only after midnight, Rav Kahana raises an objection from a mishna (Yoma 20a): Every day the priests would remove the ashes from the altar and place them on the east side of the ramp at the rooster’s crow or close to the time of its crowing, whether before it or after it, as there was no insistence on a precise time. On Yom Kippur they would remove the ashes at midnight. On the Festivals the ashes were removed even earlier, at the end of the first watch. Rav Kahana concludes his objection: And if it enters your mind that the proper time for removing the ashes by Torah law is from midnight, how do we advance the removal of the ashes on the Festivals, and how do we delay their removal the rest of the year?
אֶלָּא אָמַר רַבִּי יוֹחָנָן: מִמַּשְׁמַע שֶׁנֶּאֱמַר ״כׇּל הַלַּיְלָה״ – אֵינִי יוֹדֵעַ שֶׁעַד הַבֹּקֶר? מָה תַּלְמוּד לוֹמַר ״עַד בֹּקֶר״? תֵּן בֹּקֶר לְבׇקְרוֹ שֶׁל לַיְלָה.
Rather, Rabbi Yoḥanan says: The proper time of the removal of the ashes is based on the following: From the fact that it is stated with regard to the burning of the limbs: “All night” (Leviticus 6:2), don’t I know that he may burn a burnt offering until the morning? If so, what is the meaning when the verse states: “Until the morning”? It means: Add another morning to the morning of the night. Arise before dawn, as that is the time for the removal of the ashes. Nevertheless, there is no specific hour fixed for performing this removal, and one may remove the ashes from the beginning of the night.
הִלְכָּךְ, כֹּל יוֹמָא – מִקְּרוֹת הַגֶּבֶר סַגִּי. בְּיוֹם הַכִּיפּוּרִים, מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל – מֵחֲצוֹת. בִּרְגָלִים, דִּנְפִישִׁי קׇרְבָּנוֹת דְּקָדְמִי אָתוּ יִשְׂרָאֵל – מֵאַשְׁמוֹרֶת הָרִאשׁוֹנָה; כִּדְקָתָנֵי סֵיפָא: לֹא הָיְתָה קְרִיַּית הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל.
Therefore, every day, performing the removal at the rooster’s crow is sufficient. On Yom Kippur, due to the weakness of the High Priest, who must perform the entire Temple service on that day, they would hasten to remove the ashes from midnight. On the Festivals, during which there are many offerings on account of the masses of Jewish people in Jerusalem on those days, who, in order to offer their sacrifices, would arrive early at the Temple, they would remove the ashes beginning from the end of the first watch, as the mishna teaches in the latter clause (Yoma 20a): The call of the rooster would not arrive on Festivals until the Temple courtyard was filled with Jews.
אִיתְּמַר: פֵּירְשׁוּ קוֹדֶם חֲצוֹת וְהֶחְזִירָן אַחַר חֲצוֹת – רַבָּה אָמַר:
§ The Gemara previously explained the mishna as saying that limbs that were hardened by the fire but not entirely consumed are not returned to the altar if they were dislodged from it after midnight, since the mitzva of burning has been performed and the limbs are considered to have been entirely consumed. It was stated that amora’im engage in a dispute concerning the following matter: In the case of limbs that separated from upon the altar before midnight and were returned after midnight, whereby the mitzva of burning was not completed by midnight, Rabba says:
Follow
