Study Guide Zevachim 99b-100. Can an onen eat kodashim at night? If regular kodashim are not allowed, can one eat the pashal sacrifice? Is aninut at night by Torah law or rabbinic law? A few contradictory sources are brought regarding these issues and several answers are brought.
Zevachim 99b
07.22.2018 | י׳ באב תשע״ח
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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 month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Mark and Rena Goldstein for refuah shleima of Ben Ezra Septee ben Rena and Aliza Margalit bat Shaina Raya.
This week’s learning is sponsored by Ruth and David Kahan in honor of Dr. Jody Dushay and Prof. Paul Gompers. “In gratitude for the ongoing and incredibly gracious hospitality!”
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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 month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Mark and Rena Goldstein for refuah shleima of Ben Ezra Septee ben Rena and Aliza Margalit bat Shaina Raya.
This week’s learning is sponsored by Ruth and David Kahan in honor of Dr. Jody Dushay and Prof. Paul Gompers. “In gratitude for the ongoing and incredibly gracious hospitality!”
Zevachim 99b
וּמַגְרֵיפָה בְּתוֹכוֹ, וְאָמַר: ״לִבִּי עַל הַסַּל וְאֵין לִבִּי עַל הַמַּגְרֵיפָה״ – הַסַּל טָהוֹר וְהַמַּגְרֵיפָה טְמֵאָה.
and a shovel was in the basket, and he said: I am minding the basket, that it not become impure, but I am not minding the shovel, then the basket is pure, and the shovel is impure.
וּתְטַמֵּא מַגְרֵיפָה לְסַל! אֵין כְּלִי מְטַמֵּא כְּלִי. וּתְטַמֵּא מַה שֶּׁבְּתוֹכוֹ! אָמַר רָבָא: בְּאוֹמֵר שְׁמַרְתִּיהָ מִדָּבָר הַמְטַמְּאָהּ, וְלֹא שְׁמַרְתִּיהָ מִדָּבָר הַפּוֹסְלָהּ.
The Gemara challenges the ruling of the baraita: But wouldn’t the shovel render the basket impure? The Gemara answers: There is a principle that a vessel does not render another vessel ritually impure. The Gemara challenges: But wouldn’t the shovel render that which is in the basket, e.g., figs, impure? Rava said: The case is where he says: I safeguarded it, the shovel, from anything that would allow it to render another item impure, but I did not safeguard it from anything that would render it itself unfit, i.e., impure.
אִיגַּלְגַּל מִילְּתָא, וּמְטַאי לְקַמֵּיהּ דְּרַבִּי אַבָּא בַּר מֶמֶל. אֲמַר לְהוּ, לָא שְׁמִיעַ לְהוּ הָא דְּאָמַר רַבִּי יוֹחָנָן אָמַר רַבִּי: הָאוֹכֵל שְׁלִישִׁי שֶׁל תְּרוּמָה – אָסוּר לֶאֱכוֹל וּמוּתָּר לִיגַּע?
The Gemara returns to discuss the contradiction between the mishna, which permits an acute mourner to touch sacrificial meat, and the mishna in tractate Ḥagiga, which requires him to immerse. The Gemara relates: The matter circulated and came before Rabbi Abba bar Memel. He said to the Sages before him: Have they not heard that which Rabbi Yoḥanan says that Rabbi Yehuda HaNasi says: One who partakes of teruma that has third-degree impurity, i.e., teruma disqualified through contact with an item with second-degree impurity, is prohibited from partaking of teruma, but permitted to touch teruma.
אַלְמָא בַּאֲכִילָה עֲבוּד רַבָּנַן מַעֲלָה, בִּנְגִיעָה לָא עֲבוּד רַבָּנַן מַעֲלָה!
Rabbi Abba bar Memel continued: Apparently, in a case of partaking, the Sages imposed a higher standard, whereas in a case of touching, the Sages did not impose a higher standard. Similarly, in a case of an acute mourner, the Sages require him to immerse before he may partake of sacrificial meat, as taught in tractate Ḥagiga, but they do not impose this standard for touching the meat, as taught in the mishna here.
וְאֵינוֹ חוֹלֵק לֶאֱכוֹל כּוּ׳. מִיפְלָג הוּא דְּלָא פְּלִיג, וְכִי מְזַמְּנִי לֵיהּ – אָכֵיל;
§ The mishna teaches with regard to an acute mourner: And he does not receive a share of sacrificial meat in order to partake of it in the evening. The Gemara comments: The mishna indicates only that he may not receive a share of the meat, but when other priests invite him to join in their portions, he may partake of them in the evening.
וּרְמִינְהִי: אוֹנֵן (וּמְחוּסַּר כִּיפּוּרִים) – טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בְּקָדָשִׁים!
And the Gemara raises a contradiction from a mishna (Pesaḥim 91b): An acute mourner immerses and partakes of his Paschal offering in the evening, but he may not partake of other sacrificial meat.
אָמַר רַב יִרְמְיָה מִדִּיפְתִּי: לָא קַשְׁיָא; כָּאן בְּפֶסַח, כָּאן בִּשְׁאָר יְמוֹת הַשָּׁנָה.
Rav Yirmeya of Difti said: This is not difficult. Here, the ruling of the mishna is stated with regard to the first night of Passover, whereas there, in tractate Pesaḥim, the ruling of the mishna is stated with regard to the rest of the days of the year.
בְּפֶסַח – אַיְּידֵי דְּאָכֵיל פֶּסַח, אָכֵיל נָמֵי קָדָשִׁים. בִּשְׁאָר יְמוֹת הַשָּׁנָה – דְּלָא חֲזֵי, לָא חֲזֵי. וּמַאי ״אֲבָל לֹא בְּקָדָשִׁים״? אֲבָל לֹא בְּקָדָשִׁים שֶׁל כׇּל הַשָּׁנָה.
What is the reason for the distinction between the two? On the first night of Passover, since he partakes of the Paschal offering, he may also partake of other sacrificial meat. But on the rest of the days of the year, when he is unfit to partake of sacrificial meat, he is unfit. And what does the mishna in Pesaḥim mean when it states: But he may not partake of other sacrificial meat? It means: But he may not partake of sacrificial meat of all of the rest of the year, other than the first night of Passover.
רַב אַסִּי אָמַר: לָא קַשְׁיָא; כָּאן שֶׁמֵּת לוֹ מֵת בְּאַרְבָּעָה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר, כָּאן שֶׁמֵּת לוֹ מֵת בִּשְׁלֹשָׁה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר; יוֹם קְבוּרָה לָא תָּפֵיס לֵילוֹ מִדְּרַבָּנַן.
Rav Asi said there is a different resolution to the contradiction between the mishnayot: This is not difficult. Here, in the ruling of the mishna in tractate Pesaḥim, which prohibits an acute mourner from partaking of sacrificial meat, it is referring to a case where his relative died on the fourteenth day of Nisan, and he buried him on the fourteenth itself, in which case he is still considered an acute mourner by rabbinic law that evening. There, in the ruling of the mishna in this chapter, it is referring to a case where his relative died on the thirteenth of Nisan, and he buried him on the fourteenth of Nisan. The reason the mourner may partake is that since the day of burial is not the day of death, it does not take hold of its following night by rabbinic law.
מַאן תַּנָּא אֲנִינוּת לַיְלָה מִדְּרַבָּנַן? רַבִּי שִׁמְעוֹן הִיא. דְּתַנְיָא: אֲנִינוּת לַיְלָה מִדִּבְרֵי תוֹרָה. דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: אוֹנֵן אֵינוֹ מִדִּבְרֵי תוֹרָה, אֶלָּא מִדִּבְרֵי סוֹפְרִים. תֵּדַע – שֶׁהֲרֵי אָמְרוּ: אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַּקֳּדָשִׁים.
The Gemara clarifies: Who is the tanna who taught that acute mourning the following night is by rabbinic law, as opposed to by Torah law? This is the opinion of Rabbi Shimon, as it is taught in a baraita: Acute mourning at night is by Torah law; this is the statement of Rabbi Yehuda. Rabbi Shimon says: His status as an acute mourner at night is not by Torah law, but by rabbinic law. Know that this so, as the Sages said: An acute mourner immerses and partakes of his Paschal offering in the evening, but he may still not partake of other sacrificial meat. If acute mourning at night were by Torah law, he would not be permitted to partake of the Paschal offering.
וְסָבַר רַבִּי שִׁמְעוֹן אֲנִינוּת לַיְלָה מִדְּרַבָּנַן?! וְהָתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: אוֹנֵן אֵינוֹ מְשַׁלֵּחַ קׇרְבְּנוֹתָיו. מַאי, לָאו וַאֲפִילּוּ בְּפֶסַח? לָא; לְבַר מִפֶּסַח.
The Gemara asks: And does Rabbi Shimon hold that acute mourning at night is by rabbinic law and that consequently an acute mourner partakes of his Paschal offering in the evening? But isn’t it taught in a baraita: Rabbi Shimon says: An acute mourner does not send his offerings to the Temple to be sacrificed? What, is it not referring even to a Paschal offering? The Gemara rejects this: No, the baraita is referring to all offerings other than a Paschal offering.
וְהָתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: ״שְׁלָמִים״ – כְּשֶׁהוּא שָׁלֵם מֵבִיא, וְאֵינוֹ מֵבִיא כְּשֶׁהוּא אוֹנֵן. מִנַּיִן לְרַבּוֹת אֶת הַתּוֹדָה? מְרַבֶּה אֲנִי אֶת הַתּוֹדָה, שֶׁכֵּן נֶאֱכֶלֶת בְּשִׂמְחָה כִּשְׁלָמִים.
The Gemara counters: But isn’t it taught in a baraita: With regard to the verse: “And if his offering be a sacrifice of peace offerings [shelamim]” (Leviticus 3:1), Rabbi Shimon says: The offering is called shelamim to teach that when a person is whole [shalem], i.e., in a state of contentment, he brings his offering, but he does not bring it when he is an acute mourner. From where is it derived to include that an acute mourner does not bring even a thanks offering? I include the thanks offering because it is consumed in a state of joy, like a peace offering.
מִנַּיִן לְרַבּוֹת אֶת הָעוֹלָה? מְרַבֶּה אֲנִי אֶת הָעוֹלָה, שֶׁכֵּן בָּאָה בְּנֶדֶר וּבִנְדָבָה כִּשְׁלָמִים. מִנַּיִן לְרַבּוֹת בְּכוֹר וּמַעֲשֵׂר וָפֶסַח? מְרַבֶּה אֲנִי בְּכוֹר וּמַעֲשֵׂר וָפֶסַח, שֶׁכֵּן אֵינָן בָּאִין עַל חֵטְא. מִנַּיִן לְרַבּוֹת חַטָּאת וְאָשָׁם? תַּלְמוּד לוֹמַר: ״זֶבַח״.
From where is it derived that the verse also serves to include a burnt offering? I include the burnt offering because it comes as a vow offering and as a gift offering, like a peace offering. From where is it derived that the verse also serves to include a firstborn offering, and an animal tithe offering, and a Paschal offering, which are not brought voluntarily? I include a firstborn offering, and an animal tithe offering, and a Paschal offering, because they too, like a peace offering, do not come to atone for a sin. From where is it derived to include a sin offering and a guilt offering, which atone for sins? The verse states: “And if his offering be a sacrifice [zevaḥ] of peace offerings,” which teaches that an acute mourner may not sacrifice any slaughtered offering [zevaḥ].
מִנַּיִן לְרַבּוֹת הָעוֹפוֹת וְהַמְּנָחוֹת וְהַיַּיִן וְהָעֵצִים וְהַלְּבוֹנָה? תַּלְמוּד לוֹמַר: ״שְׁלָמִים קׇרְבָּנוֹ״; כׇּל קׇרְבְּנוֹת שֶׁהוּא מֵבִיא – כְּשֶׁהוּא שָׁלֵם מֵבִיא, וְאֵינוֹ מֵבִיא כְּשֶׁהוּא אוֹנֵן.
From where is it derived to include even the bird offerings, and the meal offerings, and the wine, and the wood, and the frankincense brought for the Temple service? The verse states: “And if his offering be a sacrifice of peace offerings [shelamim korbano],” teaching that for all offerings [korbanot] that a person brings, he brings them when he is whole [shalem], but he does not bring them when he is an acute mourner.
קָתָנֵי מִיהָא פֶּסַח!
The Gemara explains: In any event, Rabbi Shimon teaches that it is prohibited for an acute mourner to bring a Paschal offering, even though he will cease to be an acute mourner that night; this contradicts the first baraita.
אָמַר רַב חִסְדָּא: פֶּסַח – כְּדִי נַסְבֵיהּ.
Rav Ḥisda said: The latter baraita mentions a Paschal offering for no purpose. In other words, the halakha that an acute mourner does not bring an offering does not actually apply to a Paschal offering, and the baraita mentions it only out of habit, since a firstborn-animal offering, the animal tithe offering, and a Paschal offering are frequently mentioned together.
רַב שֵׁשֶׁת אָמַר: מַאי פֶּסַח – שַׁלְמֵי פֶסַח. אִי הָכִי, הַיְינוּ שְׁלָמִים! תְּנָא שְׁלָמִים הַבָּאִין מֵחֲמַת פֶּסַח, וּתְנָא שְׁלָמִים הַבָּאִין מֵחֲמַת עַצְמָן.
Rav Sheshet said: What is meant in this baraita by the term: Paschal offering? It is referring to the peace offerings of Passover, i.e., the peace offering that is sacrificed along with the Paschal offering. The Gemara objects: If so, that is the same as a peace offering, which Rabbi Shimon already mentioned. The Gemara answers: He taught the halakha with regard to peace offerings that come on account of the Paschal offering, and he taught separately the halakha with regard to peace offerings that come on their own account.
דְּאִי לָא תְּנָא שְׁלָמִים הַבָּאִין מֵחֲמַת פֶּסַח, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וּמֵחֲמַת פֶּסַח אָתֵי – כְּגוּפֵיהּ דְּפֶסַח דָּמֵי; קָא מַשְׁמַע לַן.
The Gemara explains: Rabbi Shimon needed to teach both cases explicitly, because if he did not teach the halakha with regard to peace offerings that come on account of the Paschal offering, it would enter your mind to say: Since they come on account of the Paschal offering, they are considered like the Paschal offering itself, and the acute mourner offers them as well. Therefore, Rabbi Shimon teaches us that these peace offerings are also forbidden to an acute mourner.
רַב מָרִי אָמַר:
Rav Mari said a different resolution to the contradiction between the statements of Rabbi Shimon:
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Rina Goldberg
Englewood NJ, United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Silke Goldberg
Guildford, United Kingdom
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Rachel Rotenberg
Tekoa, Israel
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.
Nancy Kolodny
Newton, United States
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
Rhona Fink
San Diego, United States
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Renee Braha
Brooklyn, NY, United States
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 graduated college in December 2019 and received a set of shas as a present from my husband. With my long time dream of learning daf yomi, I had no idea that a new cycle was beginning just one month later, in January 2020. I have been learning the daf ever since with Michelle Farber… Through grad school, my first job, my first baby, and all the other incredible journeys over the past few years!
Sigal Spitzer Flamholz
Bronx, United States
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
Leeza Hirt Wilner
New York, United States
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
linda kalish-marcus
Efrat, 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
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
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Pamela Elisheva
Bakersfield, United States
Zevachim 99b
וּמַגְרֵיפָה בְּתוֹכוֹ, וְאָמַר: ״לִבִּי עַל הַסַּל וְאֵין לִבִּי עַל הַמַּגְרֵיפָה״ – הַסַּל טָהוֹר וְהַמַּגְרֵיפָה טְמֵאָה.
and a shovel was in the basket, and he said: I am minding the basket, that it not become impure, but I am not minding the shovel, then the basket is pure, and the shovel is impure.
וּתְטַמֵּא מַגְרֵיפָה לְסַל! אֵין כְּלִי מְטַמֵּא כְּלִי. וּתְטַמֵּא מַה שֶּׁבְּתוֹכוֹ! אָמַר רָבָא: בְּאוֹמֵר שְׁמַרְתִּיהָ מִדָּבָר הַמְטַמְּאָהּ, וְלֹא שְׁמַרְתִּיהָ מִדָּבָר הַפּוֹסְלָהּ.
The Gemara challenges the ruling of the baraita: But wouldn’t the shovel render the basket impure? The Gemara answers: There is a principle that a vessel does not render another vessel ritually impure. The Gemara challenges: But wouldn’t the shovel render that which is in the basket, e.g., figs, impure? Rava said: The case is where he says: I safeguarded it, the shovel, from anything that would allow it to render another item impure, but I did not safeguard it from anything that would render it itself unfit, i.e., impure.
אִיגַּלְגַּל מִילְּתָא, וּמְטַאי לְקַמֵּיהּ דְּרַבִּי אַבָּא בַּר מֶמֶל. אֲמַר לְהוּ, לָא שְׁמִיעַ לְהוּ הָא דְּאָמַר רַבִּי יוֹחָנָן אָמַר רַבִּי: הָאוֹכֵל שְׁלִישִׁי שֶׁל תְּרוּמָה – אָסוּר לֶאֱכוֹל וּמוּתָּר לִיגַּע?
The Gemara returns to discuss the contradiction between the mishna, which permits an acute mourner to touch sacrificial meat, and the mishna in tractate Ḥagiga, which requires him to immerse. The Gemara relates: The matter circulated and came before Rabbi Abba bar Memel. He said to the Sages before him: Have they not heard that which Rabbi Yoḥanan says that Rabbi Yehuda HaNasi says: One who partakes of teruma that has third-degree impurity, i.e., teruma disqualified through contact with an item with second-degree impurity, is prohibited from partaking of teruma, but permitted to touch teruma.
אַלְמָא בַּאֲכִילָה עֲבוּד רַבָּנַן מַעֲלָה, בִּנְגִיעָה לָא עֲבוּד רַבָּנַן מַעֲלָה!
Rabbi Abba bar Memel continued: Apparently, in a case of partaking, the Sages imposed a higher standard, whereas in a case of touching, the Sages did not impose a higher standard. Similarly, in a case of an acute mourner, the Sages require him to immerse before he may partake of sacrificial meat, as taught in tractate Ḥagiga, but they do not impose this standard for touching the meat, as taught in the mishna here.
וְאֵינוֹ חוֹלֵק לֶאֱכוֹל כּוּ׳. מִיפְלָג הוּא דְּלָא פְּלִיג, וְכִי מְזַמְּנִי לֵיהּ – אָכֵיל;
§ The mishna teaches with regard to an acute mourner: And he does not receive a share of sacrificial meat in order to partake of it in the evening. The Gemara comments: The mishna indicates only that he may not receive a share of the meat, but when other priests invite him to join in their portions, he may partake of them in the evening.
וּרְמִינְהִי: אוֹנֵן (וּמְחוּסַּר כִּיפּוּרִים) – טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בְּקָדָשִׁים!
And the Gemara raises a contradiction from a mishna (Pesaḥim 91b): An acute mourner immerses and partakes of his Paschal offering in the evening, but he may not partake of other sacrificial meat.
אָמַר רַב יִרְמְיָה מִדִּיפְתִּי: לָא קַשְׁיָא; כָּאן בְּפֶסַח, כָּאן בִּשְׁאָר יְמוֹת הַשָּׁנָה.
Rav Yirmeya of Difti said: This is not difficult. Here, the ruling of the mishna is stated with regard to the first night of Passover, whereas there, in tractate Pesaḥim, the ruling of the mishna is stated with regard to the rest of the days of the year.
בְּפֶסַח – אַיְּידֵי דְּאָכֵיל פֶּסַח, אָכֵיל נָמֵי קָדָשִׁים. בִּשְׁאָר יְמוֹת הַשָּׁנָה – דְּלָא חֲזֵי, לָא חֲזֵי. וּמַאי ״אֲבָל לֹא בְּקָדָשִׁים״? אֲבָל לֹא בְּקָדָשִׁים שֶׁל כׇּל הַשָּׁנָה.
What is the reason for the distinction between the two? On the first night of Passover, since he partakes of the Paschal offering, he may also partake of other sacrificial meat. But on the rest of the days of the year, when he is unfit to partake of sacrificial meat, he is unfit. And what does the mishna in Pesaḥim mean when it states: But he may not partake of other sacrificial meat? It means: But he may not partake of sacrificial meat of all of the rest of the year, other than the first night of Passover.
רַב אַסִּי אָמַר: לָא קַשְׁיָא; כָּאן שֶׁמֵּת לוֹ מֵת בְּאַרְבָּעָה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר, כָּאן שֶׁמֵּת לוֹ מֵת בִּשְׁלֹשָׁה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר; יוֹם קְבוּרָה לָא תָּפֵיס לֵילוֹ מִדְּרַבָּנַן.
Rav Asi said there is a different resolution to the contradiction between the mishnayot: This is not difficult. Here, in the ruling of the mishna in tractate Pesaḥim, which prohibits an acute mourner from partaking of sacrificial meat, it is referring to a case where his relative died on the fourteenth day of Nisan, and he buried him on the fourteenth itself, in which case he is still considered an acute mourner by rabbinic law that evening. There, in the ruling of the mishna in this chapter, it is referring to a case where his relative died on the thirteenth of Nisan, and he buried him on the fourteenth of Nisan. The reason the mourner may partake is that since the day of burial is not the day of death, it does not take hold of its following night by rabbinic law.
מַאן תַּנָּא אֲנִינוּת לַיְלָה מִדְּרַבָּנַן? רַבִּי שִׁמְעוֹן הִיא. דְּתַנְיָא: אֲנִינוּת לַיְלָה מִדִּבְרֵי תוֹרָה. דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: אוֹנֵן אֵינוֹ מִדִּבְרֵי תוֹרָה, אֶלָּא מִדִּבְרֵי סוֹפְרִים. תֵּדַע – שֶׁהֲרֵי אָמְרוּ: אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַּקֳּדָשִׁים.
The Gemara clarifies: Who is the tanna who taught that acute mourning the following night is by rabbinic law, as opposed to by Torah law? This is the opinion of Rabbi Shimon, as it is taught in a baraita: Acute mourning at night is by Torah law; this is the statement of Rabbi Yehuda. Rabbi Shimon says: His status as an acute mourner at night is not by Torah law, but by rabbinic law. Know that this so, as the Sages said: An acute mourner immerses and partakes of his Paschal offering in the evening, but he may still not partake of other sacrificial meat. If acute mourning at night were by Torah law, he would not be permitted to partake of the Paschal offering.
וְסָבַר רַבִּי שִׁמְעוֹן אֲנִינוּת לַיְלָה מִדְּרַבָּנַן?! וְהָתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: אוֹנֵן אֵינוֹ מְשַׁלֵּחַ קׇרְבְּנוֹתָיו. מַאי, לָאו וַאֲפִילּוּ בְּפֶסַח? לָא; לְבַר מִפֶּסַח.
The Gemara asks: And does Rabbi Shimon hold that acute mourning at night is by rabbinic law and that consequently an acute mourner partakes of his Paschal offering in the evening? But isn’t it taught in a baraita: Rabbi Shimon says: An acute mourner does not send his offerings to the Temple to be sacrificed? What, is it not referring even to a Paschal offering? The Gemara rejects this: No, the baraita is referring to all offerings other than a Paschal offering.
וְהָתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: ״שְׁלָמִים״ – כְּשֶׁהוּא שָׁלֵם מֵבִיא, וְאֵינוֹ מֵבִיא כְּשֶׁהוּא אוֹנֵן. מִנַּיִן לְרַבּוֹת אֶת הַתּוֹדָה? מְרַבֶּה אֲנִי אֶת הַתּוֹדָה, שֶׁכֵּן נֶאֱכֶלֶת בְּשִׂמְחָה כִּשְׁלָמִים.
The Gemara counters: But isn’t it taught in a baraita: With regard to the verse: “And if his offering be a sacrifice of peace offerings [shelamim]” (Leviticus 3:1), Rabbi Shimon says: The offering is called shelamim to teach that when a person is whole [shalem], i.e., in a state of contentment, he brings his offering, but he does not bring it when he is an acute mourner. From where is it derived to include that an acute mourner does not bring even a thanks offering? I include the thanks offering because it is consumed in a state of joy, like a peace offering.
מִנַּיִן לְרַבּוֹת אֶת הָעוֹלָה? מְרַבֶּה אֲנִי אֶת הָעוֹלָה, שֶׁכֵּן בָּאָה בְּנֶדֶר וּבִנְדָבָה כִּשְׁלָמִים. מִנַּיִן לְרַבּוֹת בְּכוֹר וּמַעֲשֵׂר וָפֶסַח? מְרַבֶּה אֲנִי בְּכוֹר וּמַעֲשֵׂר וָפֶסַח, שֶׁכֵּן אֵינָן בָּאִין עַל חֵטְא. מִנַּיִן לְרַבּוֹת חַטָּאת וְאָשָׁם? תַּלְמוּד לוֹמַר: ״זֶבַח״.
From where is it derived that the verse also serves to include a burnt offering? I include the burnt offering because it comes as a vow offering and as a gift offering, like a peace offering. From where is it derived that the verse also serves to include a firstborn offering, and an animal tithe offering, and a Paschal offering, which are not brought voluntarily? I include a firstborn offering, and an animal tithe offering, and a Paschal offering, because they too, like a peace offering, do not come to atone for a sin. From where is it derived to include a sin offering and a guilt offering, which atone for sins? The verse states: “And if his offering be a sacrifice [zevaḥ] of peace offerings,” which teaches that an acute mourner may not sacrifice any slaughtered offering [zevaḥ].
מִנַּיִן לְרַבּוֹת הָעוֹפוֹת וְהַמְּנָחוֹת וְהַיַּיִן וְהָעֵצִים וְהַלְּבוֹנָה? תַּלְמוּד לוֹמַר: ״שְׁלָמִים קׇרְבָּנוֹ״; כׇּל קׇרְבְּנוֹת שֶׁהוּא מֵבִיא – כְּשֶׁהוּא שָׁלֵם מֵבִיא, וְאֵינוֹ מֵבִיא כְּשֶׁהוּא אוֹנֵן.
From where is it derived to include even the bird offerings, and the meal offerings, and the wine, and the wood, and the frankincense brought for the Temple service? The verse states: “And if his offering be a sacrifice of peace offerings [shelamim korbano],” teaching that for all offerings [korbanot] that a person brings, he brings them when he is whole [shalem], but he does not bring them when he is an acute mourner.
קָתָנֵי מִיהָא פֶּסַח!
The Gemara explains: In any event, Rabbi Shimon teaches that it is prohibited for an acute mourner to bring a Paschal offering, even though he will cease to be an acute mourner that night; this contradicts the first baraita.
אָמַר רַב חִסְדָּא: פֶּסַח – כְּדִי נַסְבֵיהּ.
Rav Ḥisda said: The latter baraita mentions a Paschal offering for no purpose. In other words, the halakha that an acute mourner does not bring an offering does not actually apply to a Paschal offering, and the baraita mentions it only out of habit, since a firstborn-animal offering, the animal tithe offering, and a Paschal offering are frequently mentioned together.
רַב שֵׁשֶׁת אָמַר: מַאי פֶּסַח – שַׁלְמֵי פֶסַח. אִי הָכִי, הַיְינוּ שְׁלָמִים! תְּנָא שְׁלָמִים הַבָּאִין מֵחֲמַת פֶּסַח, וּתְנָא שְׁלָמִים הַבָּאִין מֵחֲמַת עַצְמָן.
Rav Sheshet said: What is meant in this baraita by the term: Paschal offering? It is referring to the peace offerings of Passover, i.e., the peace offering that is sacrificed along with the Paschal offering. The Gemara objects: If so, that is the same as a peace offering, which Rabbi Shimon already mentioned. The Gemara answers: He taught the halakha with regard to peace offerings that come on account of the Paschal offering, and he taught separately the halakha with regard to peace offerings that come on their own account.
דְּאִי לָא תְּנָא שְׁלָמִים הַבָּאִין מֵחֲמַת פֶּסַח, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וּמֵחֲמַת פֶּסַח אָתֵי – כְּגוּפֵיהּ דְּפֶסַח דָּמֵי; קָא מַשְׁמַע לַן.
The Gemara explains: Rabbi Shimon needed to teach both cases explicitly, because if he did not teach the halakha with regard to peace offerings that come on account of the Paschal offering, it would enter your mind to say: Since they come on account of the Paschal offering, they are considered like the Paschal offering itself, and the acute mourner offers them as well. Therefore, Rabbi Shimon teaches us that these peace offerings are also forbidden to an acute mourner.
רַב מָרִי אָמַר:
Rav Mari said a different resolution to the contradiction between the statements of Rabbi Shimon:
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