Zevachim 119 - January 11, 22 Tevet
Daf Yomi for Women - Hadran
During the period when the Tabernacle stood in Nov and Givon, it was permitted to offer sacrifices on private bamot. This is derived from Devarim 12:9: “For you have not yet arrived at the menucha and the nachala.” Menucha refers to Shiloh, and nachala refers to Jerusalem. The additional word “to” between them serves to separate the two stages, indicating that bamot were permitted in the interim period. Reish Lakish asked Rabbi Yochanan why maaser sheni is not mentioned in the Mishna regarding the period of Nov and Givon. Rabbi Yochanan answered that when there is no Ark, there is no...
info_outline
Zevachim 118 - Shabbat January 10, 21 Tevet
Daf Yomi for Women - Hadran
The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon’s source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel. The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from...
info_outline
Zevachim 117 - January 9, 20 Tevet
Daf Yomi for Women - Hadran
Rabbi Shimon bar Yochai held that during the period of the Temple there were four distinct “camps,” since the Ezrat Nashim constituted its own camp. However, in the period of Shilo there were only two camps. The Gemara struggles to identify which camp, according to Rabbi Shimon ben Yochai, did not exist in Shilo, since the Torah clearly assigns separate zones for each category of impurity - one who is impure from contact with a corpse, a zav, and a leper - implying the need for three distinct camps. Ultimately, the Gemara concludes that Rabbi Shimon’s statement refers to an entirely...
info_outline
Zevachim 116 - January 8, 19 Tevet
Daf Yomi for Women - Hadran
Before the Tabernacle was erected, even blemished animals or male or female could be offered as sacrifices. This is derived from the juxtaposition of animals to birds in Bereishit 8:20, which describes the offerings Noach brought after the Flood; since blemishes do not disqualify birds and females can be brought as burnt offerings, they likewise did not disqualify blemished animals or females. However, if an animal was missing a limb, it could not be offered. This is learned from Bereishit 6:19, “From all live animals,” implying that only fully intact animals were acceptable. The Gemara...
info_outline
Zevachim 115 - January 7, 18 Tevet
Daf Yomi for Women - Hadran
The Mishna rules that one who offers the leper’s guilt offering outside the Azara before the proper time for the owner to bring it (i.e., before the eighth day of purification) is exempt from liability. Rav Chilkiya bar Tuvi limits this exemption to a case where the offering was brought for its own sake. If, however, it was offered not for its own sake, one would be liable for offering it outside, since such an offering could theoretically be valid if brought inside. Rav Huna disagrees with Rav Chilkiya. He maintains that if an offering cannot be brought for its own sake - because its proper...
info_outline
Zevachim 114 - January 6, 17 Tevet
Daf Yomi for Women - Hadran
info_outline
Zevachim 113 - January 5, 16 Tevet
Daf Yomi for Women - Hadran
What actions are performed on public bamot but not on private bamot? What is considered “outside its gat,” as mentioned in connection with the slaughtering and burning of the para aduma (red heifer)? There is a dispute between Reish Lakish and Rabbi Yochanan, which is rooted in an earlier disagreement about whether the Flood reached the Land of Israel. Each of them raises three challenges to the other’s position.
info_outline
Zevachim 112 - January 4, 15 Tevet
Daf Yomi for Women - Hadran
The Gemara explains that the Mishna follows Rabbi Nechemia’s opinion regarding the status of the remainder of the blood. Why did the Mishna compare the case of two cups of blood to a sin offering that was lost and replaced with another? The Gemara explains that this comparison was introduced in order to teach the law regarding a case that can be derived from the Mishna. It clarifies the distinction between an animal designated to replace a lost offering and a situation in which a person designates two animals from the outset so that one will serve as a backup. The Mishna presents numerous...
info_outline
Zevachim 111 - Shabbat January 3, 14 Tevet
Daf Yomi for Women - Hadran
The rabbis and Rabbi Elazar disagree about a case involving liability for performing water libations outside the Temple. Three amoraim debate the precise scenario in which they disagree and the underlying basis of their dispute. According to Rav Papa, their disagreement stems from a debate - found in other sources as well - regarding whether libations accompanied sacrifices during the Israelites’ time in the desert. This question has practical implications for whether libations were ever offered on private bamot, and whether such libations required sanctified vessels. That, in turn,...
info_outline
Zevachim 110 - January 2, 13 Tevet
Daf Yomi for Women - Hadran
A third answer is introduced to resolve the contradiction between Rabbi Elazar’s ruling in the Mishna concerning the incense and Rav’s statement about Rabbi Elazar’s position in a braita. The second answer,Abaye’s, had been rejected earlier, but Rav Ashi reinstates it by resolving the difficulty raised against it. The Gemara asks: If part of a sacrificial item is missing after it has already been taken out of the Temple courtyard, is one liable for offering the remainder outside? Three sources are brought to address this question, but each is ultimately rejected. If the fatty portions...
info_outlineDuring the period when the Tabernacle stood in Nov and Givon, it was permitted to offer sacrifices on private bamot. This is derived from Devarim 12:9: “For you have not yet arrived at the menucha and the nachala.” Menucha refers to Shiloh, and nachala refers to Jerusalem. The additional word “to” between them serves to separate the two stages, indicating that bamot were permitted in the interim period.
Reish Lakish asked Rabbi Yochanan why maaser sheni is not mentioned in the Mishna regarding the period of Nov and Givon. Rabbi Yochanan answered that when there is no Ark, there is no maaser sheni, based on a gezeira shava linking the two. When Reish Lakish challenges this - arguing that according to that gezeira shava, the Pesach offering and other sacrificial foods should also not be eaten - Rabbi Yochanan offers a different explanation: the Mishna follows Rabbi Shimon’s view that only obligatory sacrifices with a fixed time were brought, which excludes animal tithes. Since maaser sheni (grain tithes) is comparable to animal tithes, it too would not apply. According to this second explanation, Rabbi Yehuda would hold that maaser sheni was brought during the period of Nov and Givon, a view supported by a statement of Rav Ada and a braita cited by Rav Yosef.
Although the verse in Devarim 12:9 was initially explained as referring to Shilo and Jerusalem through the terms menucha and nachala, three additional interpretations are presented, each examined in the context of the verse.
The Mishna states that one who consecrates an animal for sacrifice at a time when bamot are permitted, but offers it when bamot are forbidden, is not liable for karet. Rav Kahana limits this exemption to slaughtering outside the Temple; one who actually offers the sacrifice outside is liable for karet. After Rav Kahana explains his derivation, Raba rejects his position on two grounds.
The Mishna lists several differences between the sacrificial procedures on the large bama and on smaller bamot. The Gemara provides the Torah sources for each distinction.
Two versions are recorded regarding a limitation taught by Rami bar Hama, and a braita is cited to either challenge or support his view. Finally, an alternative position is presented in the name of Rabbi Elazar.