Zevachim 69 - Shabbat November 22, 2 Kislev
Daf Yomi for Women - Hadran
The Gemara continues its discussion on whether melika performed by a non-kohen renders the bird a neveila, thereby imparting ritual impurity. Chizkiyah presents a ruling: if a non-kohen performs melika and the bird is subsequently placed on the altar, it is not removed. However, in a parallel case involving kmitza performed by a non-kohen, the offering would be removed. This raises the question - why is there a distinction between the two cases? A braita is cited to provide the Torah source for the Mishna’s rulings regarding melika performed with the left hand, at night, and in other...
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Zevachim 68 - Rosh Chodesh Kislev - November 21, 1 Kislev
Daf Yomi for Women - Hadran
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Zevachim 67 - November 20, 29 Cheshvan
Daf Yomi for Women - Hadran
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Zevachim 66 - November 19 - 28 Cheshvan
Daf Yomi for Women - Hadran
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Zevachim 66 - November 19 - 28 Cheshvan
Daf Yomi for Women - Hadran
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Zevachim 65 - November 18, 27 Cheshvan
Daf Yomi for Women - Hadran
The Mishna, as in Chapter 2 (Zevachim 29b), outlines various scenarios in which a thought can, or cannot, render a sacrifice pigul, thereby making consumption of the meat punishable/not punishable by karet. Rabbi Yehuda disagrees with one of the rulings and maintains that if melika (the ritual slaughter of a bird) was performed with the intent to offer the blood beyond its designated time, and the blood was then squeezed with the intent to burn the flesh outside the Azara (Temple courtyard), the offering would be considered pigul. This is because, although the sacrifice was already...
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Zevachim 64 - November 17, 26 Cheshvan
Daf Yomi for Women - Hadran
Three actions were performed at the bottom of the altar on the southwest side, as derived from verses in the Torah. The bird burnt offering was usually brought on the southeast side so that the kohen could be close to the beit hadeshen, where parts of the bird were discarded. Three actions were performed at the top of the altar on the southwest side, and the kohen performing the action would go directly there instead of walking around the altar entirely. The reason was to avoid damaging the items from the smoke rising at the top of the altar. The Mishna describes in detail how the bird sin...
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Zevachim 63 - November 16, 25 Cheshvan
Daf Yomi for Women - Hadran
All ramps in the Temple had a slope of three cubits in length for every one cubit of height, except for the ramp of the altar, which had a gentler incline of three and five-ninths cubits. This was to accommodate the kohanim, who had to carry the animal body parts up to the top of the altar. The kmitza—a handful taken from the meal offering—could be performed anywhere within the Azara (Temple courtyard). The remainder of the offering was eaten by male kohanim, could be prepared in any manner, and was permitted to be eaten only on that day and the following night until midnight. Rabbi Elazar...
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Zevachim 62 - Shabbat November 15, 24 Cheshvan
Daf Yomi for Women - Hadran
Rav Yosef offers two additional explanations for why the altar in the Second Temple was constructed larger than the altar in the First Temple. When the Second Temple was built, how did they determine the correct location for the altar? Three explanations are brought. Which components of the altar are essential for carrying out sacrificial rites? The ramp of the altar was positioned on its southern side, measuring sixteen cubits in width and thirty-two cubits in length. Rav Huna cites a source to confirm that the ramp was indeed located in the south. A braita presents an alternative source from...
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Zevachim 61 - November 14, 23 Cheshvan
Daf Yomi for Women - Hadran
Can kodshim kalim be eaten when there is no altar? Abaye proved from a braita of Rabbi Yishmael that they cannot be eaten. Rabbi Yirmia raised a difficulty against Abaye from a contradiction between braitot, resolving it in a way that one would conclude that kodshim kalim could be eaten even without an altar. However, Ravina provides an alternative resolution to the contradiction, and the Gemara brings another. Rav Huna says in the name of Rav that the altar in the Tabernacle of Shilo was made of stone. However, a difficulty is raised against this from a braita that explains that the...
info_outlineToday's daf is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro and her father Nehemiah Sosewitz. "Sara proudly shared that her father taught her some Talmud at a time when that was not done. He came to Chicago from Stashov Poland and was known for delivering the laundry along with a dvar Torah. Sara was a highly respected Jewish educator in Chicago. May both their memories be for a blessing."
Today's daf is sponsored by the Hadran women of Long Island in honor of the birth of a grandson to our friend and co-learner Leah Brick. "May the entire family be zoche to raise him לתורה ולחופה ולמעשים טובים and may this simcha be one of many we will celebrate together."
When redeeming maaser sheni, the owner must add one-fifth more than the value of the produce. Is this one-fifth of the principal or one-fifth of the total once the one-fifth is added (1/4 of the principal)? After proving it is 1/4 from a tannatic source, a braita is quoted showing there is a tannaitic debate on how to calculate the one-fifth. If one does not add the one-fifth, is the produce considered redeemed? After answering this question from a tannaitic source proving that the one-fifth is not essential and the produce can be considered redeemed even without the one-fifth, the Gemara suggests that perhaps it is a tannaitic debate. However, this suggestion is rejected as all agree it is not essential but the rabbis deliberate about whether or not one can eat the produce by rabbinic law if the one-fifth has not been added as a way to prevent negligence. Regarding redeeming hekdesh, sanctified items, there is no concern for negligence as the treasurers collect the one-fifth payment. It is still not considered redeemed until one-fifth is added, but if it were Shabbat, one could eat the hekdesh item on account of the mitzva of oneg Shabbat. Rami bar Hama lists three rules relating to one-fifth payment in hekdesh, truma and maaser - do the same rules apply to the one-fifth payment as for the principal - if hekdesh, can it be redeemed on land, if for truma that one stole, does it need to be paid in produce, and if for maaser, can it be redeemed on an asimon? One who stole and denied it or a non-kohen who ate truma, can potentially pay one-fifth on a one-fifth payment. Is the same true for maaser and hekdesh? Is there a connection between this issue and the statement of Rabbi Yehoshua ben Levi that the additional one-fifth payment is not added if one is redeeming a secondary hekdesh, an item that was sanctified from an item that was already sanctified (via hatpasa)?