Zevachim 104 - Shabbat December 27, 7 Tevet
Daf Yomi for Women - Hadran
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Zevachim 103 - December 26, 6 Tevet
Daf Yomi for Women - Hadran
The hide of burnt offerings is given to the kohanim, as stated in Vayikra 7:8. However, the Mishna explains that if the offering became disqualified before the blood was sprinkled, the kohanim do not receive the hide. If it was sacrificed for the sake of a different type of offering, since the sacrifice remains valid, the hide is given to the kohanim. In addition to burnt offerings, the kohanim also receive the hides of all kodshei kodashim, such as guilt and sin offerings. This is derived through a kal va’chomer argument in the Mishna, but later a braita brings different opinions of how to...
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Zevachim 102 - December 25, 5 Tevet
Daf Yomi for Women - Hadran
Rav held that Moshe served as a kohen gadol. Four tannaitic sources are brought to challenge this position, but each one is ultimately resolved. A braita is then cited to show that whether Moshe was a kohen gadol is itself a tannaitic dispute. One of the tannaitic views in that debate cites a statement of Rabbi Yehoshua ben Korcha: whenever the Torah uses the expression charon af, anger, it implies some concrete action or consequence. His statement is challenged by the verse in Shemot 11:8, where Moshe becomes angry at Pharaoh, yet no action seems to follow. Reish Lakish resolves this...
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Zevachim 101 - December 24, 4 Tevet
Daf Yomi for Women - Hadran
There is a dispute between Rabbi Nechemia and Rabbi Yehuda and Rabbi Shimon regarding the reason Aaron burned the sin‑offering goat on the eighth day of the inauguration (miluim). Rabbi Nehemiah holds that the reason was aninut (the status of a mourner on the day of death), whereas Rabbi Shimon and Rabbi Yehuda argue that the goat was burned because it had become impure. They raise three objections to Rabbi Nechemia’s position - how can these objections be resolved, and how does each of them interpret the verses in the passage? When did Pinchas become a kohen? According to Rav, Moshe...
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Zevachim 100 - December 23, 3 Tevet
Daf Yomi for Women - Hadran
Three additional resolutions, bringing the total to five, are proposed to reconcile the contradiction between the two baraitot, each of which presents a different view of Rabbi Shimon on whether an onen may eat the Pesach offering at night. A challenge is raised against the third resolution, evidence is presented in support of the fourth, and a statement of Rava bar Rav Huna is cited to bolster the fifth.
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Zevachim 99 - December 22, 2 Tevet
Daf Yomi for Women - Hadran
After the Mishna discusses which kohanim are entitled to portions of sacrificial meat, Reish Lakish derives from the verse “the kohen who offers it shall eat it” that only those who perform the service may partake, excluding a tvul yom and mechusar kipurim. The Gemara challenges this, noting that priests on weekly rotation receive a share even if they did not offer that sacrifice, and that minors also eat despite being unfit for service. The verse is therefore reinterpreted to mean that those “fit for service” may receive a portion, though others, such as children, may still partake in...
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Zevachim 98 - Rosh Chodesh Tevet - December 21, 1 Tevet
Daf Yomi for Women - Hadran
If mixtures of an offering are cooked together with those of another offering of a different status, or with non-sacred food, the resulting food assumes the status of the more stringent offering, as stated in Vayikra 6:20. Although this law is presented in the context of the sin offering, a drasha on the verse in Vayikra 7:37 which juxtaposes various types of offerings, teaches that this principle applies to all sacrifices. Each offering mentioned in that verse serves to transmit a particular law to the others. A braita quoted in the name of Rabbi Akiva derives the law of foods cooked together...
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Zevachim 97 - Shabbat Rosh Chodesh - December 20, 30 Kislev
Daf Yomi for Women - Hadran
Rabbi Tarfon and the Rabbis disagree about whether merika and shetifa of metal utensils that were used for cooking sacrificial meat are necessary daily during the holidays, or whether on the holidays one also needs to perform it only after the holiday ends. What is the basis of Rabbi Tarfon’s position to be lenient on the holiday? The time for performing merika and shetifa is after the time for eating the sacrifice has passed. From where is this derived? Rebbi and the Rabbis disagree about whether merika and shetifa are both done with cold water, or whether merika is with hot water and...
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Zevachim 96 - December 19, 29 Kislev
Daf Yomi for Women - Hadran
The Gemara raises two difficulties with the conclusion that earthenware vessels can be koshered by placing fire inside them. First, why does the Torah command that earthenware vessels in which sanctified meat was cooked must be broken, if they could simply be put into a kiln? The answer given is that kilns could not be used in Jerusalem, as they would blacken the walls and mar the beauty of the city. Second, why were the Temple ovens made of metal if earthenware ovens could have been used and koshered? The assumption behind this question is flawed, since the ovens needed to serve as a...
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Zevachim 95 - December 18, 28 Kislev
Daf Yomi for Women - Hadran
The same issue raised on the previous page regarding laundering vessels removed from the Azara is now applied to breaking earthenware vessels and performing merika (scrubbing) and shetifa (rinsing) of metal vessels. If these vessels are punctured and lose their status as valid utensils, how can the mitzva of breaking or cleaning them be fulfilled? Reish Lakish teaches how to handle a priestly garment that becomes impure, since it cannot be torn. Rav Adda bar Ahava challenges his suggestion, but the Gemara resolves the difficulty. The Gemara raises a difficulty with the obligation of...
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)?