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_outlineRabbi Yochanan rules that one who slaughters an animal at night and offers it outside the Azara is liable for bringing an offering outside the Temple. This is despite the general principle that one is only liable for offering outside if the slaughtering was performed in a mostly valid manner. Rabbi Yochanan reasons that this case is no worse than one who slaughters outside and offers outside, even according to Rabbi Yehuda, who holds that if one slaughters at night and places the offering on the altar, it must be removed.
Rav Chiya bar Avin raises a difficulty with Rabbi Yochanan’s comparison, citing the case of slaughtering a bird inside the Azara. Some understand this as an unresolved challenge to Rabbi Yochanan, while others distinguish between slaughtering a bird inside and slaughtering an animal outside: the act of slaughtering a bird in the Temple is completely invalid, since melika rather than slaughter is required.
Ulla rules that the imurim (the fatty parts burned on the altar) of kodashim kalim that were placed on the altar before the blood was sprinkled remain there, even though they are only sanctified after the blood is applied. Rabbi Zeira attempts to prove Ulla’s ruling from a braita in Zevachim 84a, where the blood spilled and could no longer be placed on the altar. If in that case the imurim remain on the altar, all the more so in Ulla’s case, when the blood could still be applied. His proof, however, is rejected: perhaps the braita there refers only to kodashei kodashim, which are sanctified before the blood is applied. A difficulty is raised against this rejection, but it is resolved.
A further attempt to support Ulla comes from an inference in the Mishna from the sentence that live animals are taken down from the altar. One might infer that if they were slaughtered, the imurim would remain - even for kodashim kalim. This inference is rejected, and the Gemara explains that the case teaches about a blemished animal with an eye defect. Even according to Rabbi Akiva, who permits such a blemish if the animal has already been brought on the altar, here, since the animal is still alive, it must be removed. Two difficulties are raised against the assumption that the Mishna refers to disqualified animals, but both are resolved.
There are two versions of a question posed by Rabbi Yochanan, related to Ulla’s case of imurim placed on the altar before the blood was sprinkled.
Rabbi Yochanan further limits Rabbi Akiva’s leniency regarding blemished animals already on the altar to minor blemishes - those that do not constitute disqualifications in birds.