Zevachim 80 - December 3, 13 Kislev
Daf Yomi for Women - Hadran
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...
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Zevachim 79 - December 2, 12 Kislev
Daf Yomi for Women - Hadran
A contradiction between the Mishna in Mikvaot 10:6, which seems to be Rabbi Yehuda’s position anrules according to majority, and Rabbi Yehuda in the braita, who follows appearance, is resolved in two ways. Abaye suggests that in the braita, where the position is stricter, Rabbi Yehuda is quoting Rabban Gamliel, who was known for his stringency in cases of nullification, as he did not allow nullification at all in mixtures of the same type (min b’mino). Rava, however, explains that the more lenient opinion in Mikvaot refers to a case where only the outside of the cup was impure. By Torah...
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Zevachim 78 - December 1, 11 Kislev
Daf Yomi for Women - Hadran
The Mishna addresses the case of blood that becomes mixed with water or other substances: under what circumstances can it still be offered on the altar? If the mixture retains the appearance of blood, it may be brought. If it is mixed with a substance of the same color, such as wine or blood not designated for sacrifice, but had that substance been water the blood would still be recognizable, then the blood is likewise valid for the altar. Rabbi Yehuda, however, rules that blood is not nullified in other blood, since they are of the same essence. Therefore, even if only a minimal amount of...
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Zevachim 77 - November 30, 10 Kislev
Daf Yomi for Women - Hadran
The Gemara concludes its explanation of how, according to Rabbi Shimon, a safek leper may bring the oil for his purification process as either a possible leper’s offering or a possible voluntary oil offering, by resolving the multiple complications inherent in this situation. Rav Rachuma said to Ravina that Rav Huna bar Tachlifa asked why Rabbi Shimon suggested that the safek leper bring an animal as either a guilt offering or a voluntary peace offering, when he could have instead proposed bringing it as either a guilt offering or a hanging guilt offering, thus avoiding the issue of...
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Zevachim 76 - Shabbat November 29, 9 Kislev
Daf Yomi for Women - Hadran
Four difficulties are raised against Rava’s explanation of Rabbi Shimon—that he permits sanctified items to be potentially disqualified only after the fact, but not ab initio. Most of these challenges are resolved, though not all. In the fourth difficulty, the case of the leper’s guilt offering is discussed. The Gemara then seeks to clarify how the log of oil is brought in the case of a leper when sacrifices have become intermingled.
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Zevachim 75 - November 29, 8 Kislev
Daf Yomi for Women - Hadran
If sacrifices of the same type become intermingled, the Mishna rules that they are offered for “whichever owner they belong to.” However, in cases where smicha is required, how can the sacrifice be brought, since one cannot perform smicha on another’s offering? Rav Yosef explains that the Mishna must be referring to women, who are not obligated in smicha. Men’s sacrifices, by contrast, would not be offered; instead, they would be left to graze until they developed a blemish and then sold, with new animals purchased for the altar. Abaye raises a difficulty from a braita that discusses...
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Zevachim 74 - November 27, 7 Kislev
Daf Yomi for Women - Hadran
In a set of intermingled parts of sacrifices, including from a blemished animal, Rabbi Eliezer rules that if one was sacrificed, we can “assume” that the one sacrificed was the blemished one and all the others are permitted. The Gemara explains that Rabbi Eliezer follows a unique opinion, that of Chanan the Egyptian, who holds that animals, even after slaughter, are not considered “rejected,” and if they are brought on the altar, they can be accepted. Similarly, Rav Nachman cites a ruling of Rav that if one ring of idol worship was mixed in with many other rings, and one fell into the...
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Zevachim 73 - November 26, 6 Kislev
Daf Yomi for Women - Hadran
Two additional answers are offered to explain why, in the Mishna, the animal is not nullified among the others if one follows Rabbi Yochanan, who holds that only items sold exclusively by unit are not nullified in a mixture. The first answer is that the Mishna follows Rabbi Yehoshua according to Rabbi Yehuda in the case of a litra of dried figs, teaching that items sometimes sold individually are not nullified. The second answer is that live animals are considered significant and therefore cannot be nullified. The Gemara continues to ask why animals designated for sacrifices, when intermingled...
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Zevachim 72 - November 25, 5 Kislev
Daf Yomi for Women - Hadran
After comparing the Mishna in Zevachim with a parallel Mishna in Temurah, the Gemara explains that the Mishna in Zevachim was included to emphasize that even an item prohibited outside the Temple — since it is forbidden for benefit altogether — will not be nullified and must be left to die. This, however, raises a difficulty, as such a principle could seemingly be derived from a Mishna in Avodah Zarah. The resolution is that the Mishna in Avodah Zarah does not deal with items designated for the altar. Therefore, if only that Mishna existed, one might assume that for sacrificial purposes,...
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Zevachim 71 - November 24, 4 Kislev
Daf Yomi for Women - Hadran
This chapter addresses cases where different items become mixed together - sacrificial animals with other sacrificial animals, sacrificial animals with non-sacrificial ones, or valid offerings with disqualified ones. Each type of mixture is governed by distinct rules. If sacrificial animals are mixed with animals that are forbidden for benefit, such as an ox sentenced to death for goring, or a sin offering left to die because its owner passed away, for example, then all the animals in the mixture must be left to die. In these cases, the usual laws of nullification do not apply. If a...
info_outlineTwo additional answers are offered to explain why, in the Mishna, the animal is not nullified among the others if one follows Rabbi Yochanan, who holds that only items sold exclusively by unit are not nullified in a mixture. The first answer is that the Mishna follows Rabbi Yehoshua according to Rabbi Yehuda in the case of a litra of dried figs, teaching that items sometimes sold individually are not nullified. The second answer is that live animals are considered significant and therefore cannot be nullified.
The Gemara continues to ask why animals designated for sacrifices, when intermingled with an animal forbidden for benefit, are all left to die. It suggests resolving the issue through the laws of probability: one could remove an animal at a time and assume each emerged from the majority of permitted animals. The difficulty is that, according to halakhic rules of probability, this only applies once an animal has already been separated, allowing us to presume it came from the majority. But if the animals remain fixed and one is taken directly from the group, the law treats it as either permitted or forbidden (50/50), with no majority to rely upon.
The Gemara further proposes creating a situation where the animals scatter from their fixed location, so they are no longer considered fixed, and each could then be assumed to come from the majority. Rava offers three explanations why this solution fails, the first two of which are rejected. The final answer is that, although theoretically possible, it was prohibited by decree, lest people apply the same reasoning in cases where the animals remain fixed.
Rava concludes that since the animal is not nullified by rabbinic decree, if any of the animals in the mixture are sacrificed on the altar, they do not achieve atonement, and a new sacrifice must be brought. Rav Huna raises a difficulty with this explanation based on two Mishnayot in Kinnim 1:2 and 3:1. The difficulty is resolved by explaining that Rava holds live animals and birds can be rejected from the altar, whereas the Mishna rules that they cannot.