Daf Yomi for Women - Hadran

The Mishna teaches that improper intent (lo lishma) during a sin offering or a Pesach offering disqualifies the sacrifice if the intent occurs during one of the key rituals: collecting the blood, walking it to the altar, or applying it to the altar. Rabbi Shimon disagrees regarding the act of carrying the blood, arguing that it is non-essential since the slaughtering can be performed adjacent to the altar, rendering the walking unnecessary. The Gemara challenges the notion that intent during the collection of the blood can disqualify the offering, citing a braita that appears to contradict this. The resolution distinguishes between two types of improper intent: pigul (intent to consume the offering at an invalid time) and lo lishma (intent for the wrong type of offering). The braita addresses pigul, while the Mishna discusses lo lishma. However, this distinction is also questioned based on another braita concerning pigul. The issue is ultimately resolved by differentiating between the action to which the thought pertains and the action during which the thought occurs. A further question is raised regarding the sin offering, whose blood is brought into the Sanctuary and applied to the altar: does pigul apply during the kohen’s act of dipping his finger into the blood in preparation for placing it?

Ben Beteira maintains that a Pesach sacrifice slaughtered with the intent of a different offering on the morning of the fourteenth is also disqualified. Rabbi Elazar, citing Rabbi Oshaya, explains that Ben Beteira considers the morning a valid time for offering the Pesach sacrifice. Although the verse uses the phrase “bein ha’arbayim,” typically understood as “afternoon,” Rabbi Oshaya interprets it as “between two evenings,” encompassing the entire day. Several challenges are raised against this interpretation, referencing the timing of the daily afternoon Tamid offering, the incense, and the lighting of the menorah. In each case, it is argued that a separate verse specifies that these rituals must occur specifically in the afternoon. After further scrutiny, Rabbi Oshaya’s interpretation is ultimately rejected. Rabbi Yochanan offers an alternative understanding of Ben Beteira’s position: while the Pesach sacrifice cannot be slaughtered in the morning, that time is still considered “its time” for the purpose of disqualifying a sacrifice offered with the intent of a different offering, since part of the day is designated for the Pesach, the entire day carries implications for intent. Rabbi Abahu challenges this view, arguing that if an animal is designated in the morning or earlier, it becomes disqualified that morning, as it cannot be offered either as a Pesach or a peace offering. This prior disqualification would prevent the animal from being offered later in the afternoon, as it had already been rejected for a period of time. Rabbi Abahu, Abaye, and Rav Papa each propose possible resolutions to this difficulty. Rabbi Zeira ask Rabbi Abahu that base don his previous question it seems that Rabbi Yochanan holds that live animals can be rejected from sacrifice, not only after slaughter. Rabbi Abahu affirms this and supports it with a ruling from Rabbi Yochanan, from which three principles regarding the rejection of offerings are derived, including that live animals can indeed be rejected from the altar. The Gemara continues with additional statements from Rabbi Yochanan about sacrifices that become permanently disqualified, such as when a person renounces the religion or becomes a shoteh (mentally incapacitated). Ben Azai holds that even a burnt offering brought with improper intent is disqualified. Rav Huna attempts to source this opinion from the Torah verse “olah hu” (“it is a burnt offering”). When this is rejected, the reasoning shifts to a kal va’chomer argument: since a burnt offering is more stringent than a sin offering, being entirely consumed, it should be subject to stricter rules. However, this reasoning is also challenged, as both the Pesach and sin offerings have unique stringencies not applicable to burnt offerings.

Study Guide Zevachim 11 The Gemara seeks to find a source for the opinion of the rabbis that the blood of the guilt offering whose blood is brought into the Sanctuary is not disqualified. Why is the guilt offering not treated like the sin offering? After the first attempt by a logical kal v’chomer argument is rejected, they learn it from a drasha from the verse relating to that law. According to the rabbis’ opinion in our Mishna that a sin offering slaughtered with intent for another offering is disqualified, but a guilt offering is not, one can understand the comparison in a braita of two different types of meal offering – one to a sin offering (will be disqualified is offered for the wrong sacrifice) and one to a guilt offering (will not be disqualified. In the braita, this is derived from a verse, Vayikra 6:10. How does Rabbi Eliezer understand this verse, which differentiates between sin and guilt offerings? To answer the question, they quote a Mishna with a different differentiation. This leads to a further question as both sources quote Rabbi Shimon – how can he derive two different things from the same verse? This question is resolved as well. Rabbi Eliezer’s opinion in our Mishna was derived from a verse that compared the guilt offering to a sin offering. The rabbis use that verse to derive that a guilt offering also requires smicha, leaning on the animal. Rabbi Yochanan and Rabba explain that Rabbi Eliezer agrees with Yosef ben Honi’s position in the Mishna that an offering brought for a Pesach (on the 14th of Nissan) is disqualified as well. Rabba points out that he disagrees, though, about an offering brought with the intent of a sin offering and does not hold that it is disqualified. To prove this, a lengthy braita is quoted, featuring a debate between Rabbi Yehoshua and Rabbi Eliezer, as well as the logical arguments of Rabbi Yehoshua and Rabbi Eliezer's attempts to disprove them. In the course of the discussion, it becomes clear that Rabbi Eliezer does not hold that an offering slaughtered with intent for a sin offering is disqualified. Shimon ben Azaria holds that an offering brought with the intention of a higher level of sanctity is not disqualified, but one brought with the intention of a lower level is. The source for this is from Vayikra 22:15. Does he disagree on two counts and he holds that it also atones for the owner, or not? This question is left unanswered. Rabbi Yehoshua and Ben Beteira disagree in the Mishna about a Pesach sacrifice that was slaughtered for the intent of a different sacrifice on the morning of the fourteenth will be disqualified as well. Rabbi Elazar, in the name of Rabbi Oshaya, explains that their disagreement is broader as they also disagree about whether a Pesach sacrificed slaughtered for its own sake will be accepted if it was slaughtered in the morning, meaning, is the morning also a valid time for bringing the Pesach sacrifice.

Rabbi Yochanan and Reish Lakish debate whether a Pesach offering or a sin offering becomes disqualified if it is slaughtered with the intent to sprinkle its blood for the sake of a different sacrifice. Their disagreement centers on whether the laws of lishma (proper intent) can be derived from the laws of pigul (disqualifying intent regarding timing), which would imply that a thought during one sacrificial action about a different action could invalidate the offering. A parallel debate arises regarding idol worship: if one slaughters an animal with the intent to offer its blood to an idol later, does that render the animal prohibited for benefit? The question is raised why both cases need to be stated—why not derive one from the other? This leads to a deeper exploration of the distinctions between them. Rav Dimi reports that Rav Yirmia brought a proof supporting Rabbi Yochanan’s view, while Rabbi Ilai supported Reish Lakish. Rav Yirmia’s proof is based on a kal va’chomer, which undergoes two revisions after difficulties are raised. Rav Papa challenges Rabbi Ilai’s proof, but the challenge is ultimately resolved. In the Mishna, Rabbi Eliezer adds the case of a guilt offering that is disqualified if brought not lishma—with intent for a different sacrifice. A braita presents a dialogue in which Rabbi Yehoshua repeatedly rejects Rabbi Eliezer’s proposed reasons. After three attempts, Rabbi Eliezer finally offers an explanation that holds. The Gemara then revisits various lines in the braita for further analysis.

A Pesach offering that is slaughtered outside its designated time with the intent of a different sacrifice is treated as a peace offering—regardless of which specific sacrifice the intent was for. The Gemara seeks the source for this ruling. Back on Zevachim 8, a verse concerning a peace offering was suggested as the basis, appearing to allude to the Pesach offering. After raising a difficulty with this derivation, the Gemara offers a particular explanation, which is ultimately rejected. A second approach is then proposed, but it faces the same challenge as the first. Three possible resolutions are offered; the first is dismissed, while the third is subjected to four objections—all of which are successfully resolved. The Gemara then raises a further question: perhaps the verse in question refers not to the Pesach offering, but to a guilt offering. After addressing that possibility, the Gemara probes deeper, suggesting that the verse may not refer to the Pesach offering at all. This concern is also resolved. Later, a statement from Mavog is introduced regarding a sin offering brought with improper intent. However, it is unclear what specific intent he refers to and what his ruling implies. Several interpretations are presented, each offering a different understanding of Mavog’s position than the one initially assumed.

Study Guide Zevachim 8 If any of the four sacrificial rites of a sin offering - slaughtering, collecting the blood, carrying it, or sprinkling it - are performed with the intent of a different sacrifice or for a different owner, the offering is disqualified. The Gemara investigates the source of this law. Initially, it cites verses that establish the requirement to slaughter, collect, and sprinkle the blood with the correct intent, both for the appropriate sacrifice and for the proper owner, and that failure to do so invalidates the offering. However, these sources do not explicitly prove that intent for a different sacrifice disqualifies the offering, nor that slaughtering and collecting must be done for the correct owner. The Gemara first attempts to derive this from verses concerning the sin offerings of a nazirite and a leper, but both are rejected due to unique stringencies in each case. It then explores combinations - nazirite and leper, nazirite and standard sin offering, or leper and standard sin offering - but each pairing is also dismissed, as each has its own distinctive stringency. Ultimately, Rava derives the requirement to perform all rites with the correct intent, from both the perspective of the sacrifice and the owner, from a verse that juxtaposes the peace offering with the sin offering, as the source for the basic law of proper intent is found in the laws of the peace offering, as explained in Zevachim 4. The verses previously cited in the sugya are then reinterpreted to teach that without proper designation, the offering is invalid—based on the principle that in kodashim (sacrificial laws), repetition in the Torah indicates necessity (l’akev). The proof from the verses above pertains to a standard sin offering. The Gemara then asks: how do we know the same applies to a sin offering brought for idol worship or to a sliding-scale offering (korban oleh veyored)? These cases are derived through comparative analysis with other offerings mentioned previously. The discussion shifts to the case of a Pesach offering. If one designates an animal for the Passover sacrifice but slaughters it on a day that is not Pesach, the offering is not disqualified and is instead brought as a peace offering. The father of Shmuel cites a verse from Vayikra 3:6, which discusses peace offerings, as the source. However, a difficulty arises: the verse may only support the case where the animal was offered as a peace offering. If it were offered with the intent for a different sacrifice, it might be disqualified. To address this, the Gemara explains that the term zevach in the verse encompasses other types of offerings. Yet this resolution is unsatisfactory, as it could still be argued that if the Pesach was offered with intent for any other sacrifice, it should be brought as that sacrifice, not necessarily as a peace offering. To resolve this, the Gemara presents two alternative derivations from the verse and proceeds to analyze their validity.  

In trying to answer whether a burnt offering can atone for positive commandments neglected after the animal was designated (between designation and slaughter) or only for those neglected before designation, the Gemara cites Rabbi Shimon. He explains that the reason two goats are offered on Shavuot is that the second goat atones for impurities in the Temple that occurred after the first goat was offered. If both goats were designated at the same time, this would support the view that an offering can atone for sins committed after designation. A difficulty is raised with that proof because it assumes simultaneous designation; perhaps the second goat needs to be designated only after the first was offered. That possibility is hard to accept because the verse does not indicate a later designation. Rav Papa also rejects the proof, suggesting instead that the court could stipulate from the outset that the second goat will only become sanctified after the blood of the first goat is offered. Two objections are raised to Rav Papa’s reply. First, Rabbi Shimon does not accept the court's stipulations—he therefore would not recognize a court’s postponement of consecration, as shown by his ruling that animals reserved for one year cannot serve as the Tamid in the following year. Second, Rabbi Yirmeya’s question about whether the second goat can cover impurity that occurred between the sprinkling of the first goat’s blood and the second’s implies it was understood that the goat covers from the time of designation. That second difficulty is, however, resolved, and the original question remains unanswered. There is a dispute between Raba and Rav Chisda about a toda (thanksgiving offering) brought on behalf of another who needs to bring a toda. Each presents his reasoning; Raba cites a baraita in support, but his proof is rejected. Rava gives six rulings about issues of incorrect intention during the sacrificial rites and adds a seventh about the nature of the olah (burnt offering). He teaches that the olah does not itself provide atonement; rather, it is a gift to God offered after a person has repented for not fulfilling a positive commandment. If the person has not yet repented, the offering provides no atonement, for the sacrifices of the wicked are despicable. The Mishna states that both a sin offering and a Pesach sacrifice brought for the sake of the wrong sacrifice or for the wrong person are disqualified. The Gemara first adduces the source for this rule for Pesach and then for the sin offering.  

Continuing the discussion surrounding Reish Lakish’s response to Rabbi Elazar, the Gemara examines whether heirs acquire the sacrificial offering of someone who dies. Various sources are presented supporting both sides of the debate. Ultimately, the Gemara concludes that the heirs do not acquire the offering, though they may receive a limited degree of atonement through it. Another question arises regarding a sacrifice brought lo lishma, with intent for a different type of offering. If the original sacrifice is still offered, does it fulfill its intended purpose? If not, why is it brought at all? And if it does, why is a second offering required? Rav Ashi clarifies that the first offering is brought due to the power of its original designation, while the second is needed to achieve full atonement. The Gemara also explores whether a burnt offering can atone for positive commandments that were neglected between the time the animal was designated and the time it was slaughtered, or only for those neglected before its designation. Sources are cited in an attempt to resolve this question.  

Reish Lakish grappled with the legal concept of a sacrifice slaughtered with the intent of fulfilling a different offering (lo lishma). If such a sacrifice is valid and not disqualified, why does it fail to fulfill the owner's obligation? And conversely, if it does not fulfill the obligation, why is it offered at all? Rabbi Elazar responded by citing a precedent: a sacrifice that does not provide atonement but is nevertheless brought. For example, when a woman gives birth, she becomes obligated to bring a pair of birds—one as a sin offering and one as a burnt offering. If she dies before fulfilling this obligation, her children still bring the burnt offering. In this case, the sacrifice is offered despite not providing atonement for the heirs. Reish Lakish accepted that there is precedent for bringing a burnt offering, and similarly for offerings like the peace offering, which may be brought without atonement. However, he continued to question the case of the guilt offering. Rabbi Elazar replied that Reish Lakish’s view aligns with the opinion of Rabbi Eliezer in the Mishna, who holds that a guilt offering is disqualified if slaughtered not for its intended purpose. Yet Reish Lakish resisted being confined to Rabbi Eliezer’s position, expressing a desire to understand the mainstream view as well. Reish Lakish then proposed that the principle might be derived from Devarim 23:24, which discusses a neder (vow) that becomes a nedava (voluntary offering). This verse had previously been interpreted as referring to a sacrifice brought lo lishma. Some questioned this verse being used by Reish Lakish, as the verse only applies to voluntary offerings, such as those brought through a vow, and not to obligatory ones like the guilt offering. In response, Abaye suggested that Reish Lakish intended to derive the principle from both that verse and another: “And he slaughtered it as a sin offering” (Vayikra 4:33). From the word “it,” we learn that only a sin offering is disqualified when not brought lishma. The verse in Devarim then explains that although other sacrifices may be brought, they do not fulfill the owner's obligation. Although the verse in Devarim refers specifically to burnt and peace offerings, Abaye argued that the principle could be extended to guilt offerings through a kal v’chomer argument. However, this reasoning was rejected, as one can distinguish between voluntary and obligatory offerings. Rava then suggested a different derivation from Vayikra 7:37, which juxtaposes various types of sacrifices in a single verse. This allows the laws of lishma to be extended from the peace offering to other offerings as well. This interpretation compares the other offerings to the peace offering, which is valid even when not brought lishma, rather than to the sin offering, which is disqualified, as per the earlier drasha that limited the disqualification to the sin offering alone (“And he slaughtered it as a sin offering”). Later, other rabbis revisited the discussion between Reish Lakish and Rabbi Elazar, raising two questions. First, why didn’t Rabbi Elazar respond that a guilt offering can also be brought after death? Rav Sheshet addressed this question. Second, why didn’t Reish Lakish counter that the heirs who bring their mother’s burnt offering do, in fact, receive atonement—thus undermining the precedent cited by Rabbi Elazar?  

What is the source for the Mishna’s ruling that if one intends a different sacrifice than the one designated, the offering is no longer valid to fulfill the obligation of the original owner? The Gemara investigates the derivation of this principle across each of the four sacrificial rites: slaughtering, collecting the blood, carrying the blood to the altar, and sprinkling the blood on the altar. Why is it not sufficient to derive the law from just one of these rites? The Gemara then poses a similar question regarding a change in ownership—specifically, if the sacrifice was offered on behalf of someone other than its designated owner. Again, it seeks a source for each of the four rites. If these requirements are mandated by Torah law, why do they not render the sacrifice invalid?

Study Guide Zevachim 3 This week's learning is sponsored by Tina Lamm in loving memory of her father, Mr. Mike Senders, A"H, Yitzchak Meir ben HaRav Tzvi Aryeh v'Esther Bayla, on his shloshim. "Reaching the age of 101 was not only a personal milestone for my father, but also a testament to the fullness of his life. He used those years well - building Torah institutions, nurturing family and living in intimacy with Hakadosh Baruch Hu. Today’s daf is sponsored by Lisa Malik & Adi Wyner in loving memory of Lisa’s grandmother, Regina Post z”l. "Babi Gina was the one who insisted on her grandchildren going to the Yeshivah Flatbush and who was especially proud of her 2 granddaughters who were Hebrew valedictorians. She would also be so proud to know that one of her namesakes, Rivkah Gottlieb, made aliyah and that she now has 6 Israeli grandchildren and 3 Israeli great-grandchildren. May the memory of Rivkah bat Shmuel v’Chavah be for a blessing." From where do we know for certain that a get that is written without any specific intent for the woman is disqualified (the basis of a contradiction in Zevachim 2)? After four failed attempts, they eventually find a fifth case in the Mishna in Gittin that clearly proves this. Four contradictions are raised against statements brought in the name of Rav relating to cases in which sacrifices are/are not disqualified when offered for a similar but different intent or for a completely different intent. Comparisons are made to divorce documents, impurities in utensils (what things are considered a barrier that the impurity cannot pass through), and laws within the topic itself (various cases where wrong intentions disqualify/don't disqualify the sacrifices). Each contradiction is resolved. How do we know with certainty that a get (divorce document) written without specific intent for the woman is invalid? This question arises as part of a contradiction discussed in Zevachim 2. After four unsuccessful attempts to find the source, the Gemara ultimately finds a definitive proof in a Mishna in Gittin, which clearly establishes that a get must be written lishmah—with specific intent for the woman receiving it. The sugya presents four challenges to statements attributed to Rav regarding when sacrificial offerings are disqualified due to improper intent. These challenges explore cases where the intent is slightly off (e.g., for a different type of offering) or entirely unrelated. The contradictions are from: The laws of gittin (divorce documents) The laws of tumah in utensils (what constitutes a barrier to impurity) Internal comparisons within the sacrificial laws themselves Each contradiction is carefully analyzed and ultimately resolved, reinforcing the nuanced understanding of how intent affects the validity of offerings—and by extension, other halachic domains.

Masechet Zevachim is sponsored by Esther Kremer in loving memory of her father, Manny Gross on his third yahrzeit. "He exemplified a path of holiness and purity, living with kedushah in his everyday life." Today’s daf is sponsored by Judi Felber in loving memory of her mother, Yocheved bat Zvi and Sara, on her 4th yahrzeit. If one takes an animal that was designated for a specific sacrificial purpose and slaughters it with the intention that it be used for a different type of offering (shelo lishma), the sacrifice is not invalidated. It must still be offered according to its original designation. However, it does not fulfill the obligation of the person who brought the sacrifice. There are exceptions to this rule - cases in which slaughtering with the wrong intent completely disqualifies the offering. The Mishna records four differing opinions regarding these exceptions: Tana Kamma holds that a sin offering (chatat) and a Passover offering (korban Pesach) - when brought at the proper time (the afternoon of the 14th of Nissan, or possibly even the morning) - are disqualified if slaughtered with incorrect intent. Rabbi Eliezer adds the guilt offering (asham) to the list, arguing that it is similar in nature to the sin offering. Yosi ben Honi expands the rule further, stating that any sacrifice slaughtered with the mistaken intent that it be offered as a sin offering or a Passover offering on the 14th of Nissan is disqualified. Shimon, brother of Azaria, maintains that if a sacrifice is slaughtered with the intent that it be offered as a higher-level offering than originally designated, it remains valid. However, if the intent is to downgrade it to a lower-level offering, the sacrifice is disqualified. The Mishna provides examples of what constitutes higher and lower offerings. The Gemara raises a question: Why does the Mishna use the word "ela" ("but") instead of "ve" ("and") in the phrase “but [a sacrifice slaughtered with the wrong intent] does not fulfill the owner’s obligation”? The answer given is that although the sacrifice does not fulfill the owner's obligation, its original sanctity and designation remain intact. Therefore, the remaining sacrificial rites must be performed in accordance with its original purpose. This explanation aligns with a statement made by Rava, and two reasons are offered to support this ruling—one derived from a biblical verse, and the other based on logical reasoning. A further question arises: If a sacrifice is slaughtered without any specific intent, is that considered “no intent” or does it count as “intent”? Rava infers from the Mishna that such a case is treated as if it were done with intent. However, he notes a contradiction with the laws of lishma regarding a get (divorce document), which must be written specifically for the woman being divorced. Why, then, is the law different in each case? After addressing this question, the Gemara investigates the sources that underpin Rava’s apparent contradiction: first, that a sacrifice brought without specific intent is still valid; and second, that a get lacking explicit intent is invalid.  

Introduction to Masechet Zevachim

Siyum Masechet Horayot and Seder Nezikin is sponsored by the Tannenbaum family in loving memory of their beloved mother/grandmother Ruth Zemsky z"l, Raizel bat Chaya Kayla, on her 9th yahrzeit on 23rd of Elul. "Marking the completion of Nezikin, a seder that is focused on bein adam l’chavero- both in the building and healing of society, aptly reflects the life she lead. She was a paragon of sensitivity and taking care of "the other", often those unseen, in community, work and home. Her example continues to inspire us all. Yehi zichra baruch." A braita outlines the protocols for showing respect to the Nasi, the Av Beit Din, and the Chacham—each accorded honor in a distinct manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the Nasi) on a day when Rabbi Natan (Av Beit Din) and Rabbi Meir (the Chacham) were absent from the Beit Midrash. Feeling slighted, they conspired to remove Rabban Shimon from his position. However, their plan was overheard by Rabbi Yaakov ben Karshi and ultimately thwarted. Upon discovering their plot, Rabban Shimon expelled them from the Beit Midrash. In response, they began submitting challenging questions into the study hall. When the students inside couldn’t answer, they would send in the correct answers. Rabbi Yosi eventually intervened, arguing that it was absurd for Torah to remain outside while the students sat within. Rabban Shimon agreed to reinstate them—but imposed a penalty: the Torah they taught would no longer be attributed to them by name. Thus, Rabbi Meir’s teachings were transmitted as “acherim” (“others”), and Rabbi Natan’s as “yesh omrim” (“some say”). Later, they both dreamt that they should seek reconciliation with Rabban Shimon. Only Rabbi Natan acted on the dream. But Rabban Shimon ben Gamliel was not exactly willing to reconcile. A generation later, Rabbi Yehuda HaNasi was teaching his son, Rabbi Shimon, a teaching of Rabbi Meir, referring to it as “acherim omrim.” When his son asked why he didn’t cite Rabbi Meir directly, Rabbi Yehuda explained that these sages had once tried to undermine their family’s honor. Rabbi Shimon replied that they were long deceased and had failed in their attempt. Rabbi Yehuda relented and agreed to cite Rabbi Meir—though still indirectly, saying “They say in the name of Rabbi Meir.” Rabban Shimon ben Gamliel and other sages also debated a broader question: is it better to be a sinai - one with vast Torah knowledge, or an oker Harim - one with powerful analytical skills who can “uproot mountains”? Rav Yosef was a sinai, while Raba was an oker Harim. Although the scholars in Israel recommended Rav Yosef for leadership, he humbly deferred to Raba. Raba led the yeshiva for 22 years, and only after his passing did Rav Yosef assume the role. During Raba’s tenure, Rav Yosef refrained from receiving honor out of respect. In another case, Abaye, Rava, Rabbi Zeira, and Raba bar Matna were studying together and needed a leader. Abaye was chosen, as his teachings remained unrefuted, unlike the others. The Gemara concludes with a question: who was greater—Rabbi Zeira or Raba bar Rav Matna? Each had unique strengths, and the matter is left unresolved with the classic Talmudic closure: teiku.

Today's daf is sponsored by Tova and David Kestenbaum in loving memory of Tova's father, Rabbi Dr. Israel Rivkin z”l, on the occasion of his first yahrzeit. "My father was a pillar of strength and love for our family, a passionate learner of Torah, and a man whose chessed for his community and Klal Yisrael knew no bounds. He was deeply grateful to be living in Israel, together with my mother, surrounded by generations of descendants — a dream he cherished and fulfilled with joy and pride. יהי זכרו ברוך" Today's daf is sponsored by Judy Shapiro in memory of her mother Deera Tychman, Tzvia Bracha bat Mordechai v'Chaya Tova, on her 12th yahrzeit. "My mother was a lover of Israel and the Hebrew language. May her memory be a blessing." Today’s daf is dedicated to my brother Jonathan Cohen on his 50th birthday! He has been learning daf yomi with me since Masechet Nidda of the last cycle. The bull offering of the kohen gadol precedes the bull offering of the community. This is derived both from a verse in the Torah and a logical argument. The bull offering of the community (sin offering) precedes the bull offering of the community in a case of idol worship (burnt offering), as a sin offering precedes a burnt offering, as is derived from a verse regarding the sliding scale offering when two birds are offered - one as a sin offering and one as burnt offering. The Gemara brings several other rulings regarding which sacrifice precedes another and the source for it in the Torah. Only in one case is there a tannaitic debate.  If there are two lives to save or two people to feed or two people taken hostage, on what basis do we decide who to save, feed, or redeem first? The Mishnayot list who comes first, and a braita explands on this list.  Lineage plays a key role in determining precedence, but a Torah scholar overrides this and comes before even a mamzer, as is derived from a verse in Mishlei 3:15. What things cause one to forget one’s Torah, and what can one do to restore forgotten Torah? What are ten things that are detrimental to Torah study? A braita delineates the rules for showing respect for the Nasi, Av Beit Din and Chacham – each in a different manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the nasi) on a day that Rabbi Natan, the Av Beit Din, and Rabbi Meir, the Chacham were not in the Beit Midrash.

How could Yehoachaz have been anointed with shemen hamishcha if Yoshiyahu hid the shemen hamishcha? What else did Yoshiyahu hide, and for what reason? The king and kohen gadol are anointed in different ways—how is each performed? Kings were anointed near a flowing stream as a good omen, symbolizing that their reign would endure. The Gemara digresses into a broader discussion about various practices people use to seek signs—whether they will survive the year, succeed in business, return safely from a journey, and so on. Some authorities caution against relying on such signs. Abaye, however, says that since we see signs do have meaning, one should eat symbolic foods on Rosh Hashana—such as gourds, chard, dates, and others—because they grow quickly, serving as a good omen for the coming year. Rabbi Meir disagrees with the Mishna, holding that even a kohen gadol who assumed the role by wearing the special garments (rather than being anointed) would still be required to bring a bull offering if he sinned. From where does he derive this ruling? A difficulty arises, as the continuation of the Mishna appears to align with Rabbi Meir’s position. Could it be that the Mishna is split—part following Rabbi Meir and part not? If not, how can the Mishna be reconciled? Three different answers are offered to resolve this question. The Mishna teaches that there are five mitzvot commanded to the kohen gadol that also apply to the mashuach milchama—the kohen who addresses the people before they go out to war. A braita provides the source for this ruling. Rava asked Rav Nachman whether a kohen gadol who becomes leprous is permitted to marry a widow. Rav Nachman did not know the answer. Rav Papa later posed the same question, and Rav Huna son of Rav Nachman responded. The Mishna discusses differences between a kohen gadol and a regular kohen regarding the laws of mourning—specifically, whether they may perform Temple service while in the state of onen (the period between the death of a relative and burial), and how they tear their garments. The kohen gadol tears his garment l’mata and a regular kohen l’maala. Rav and Shmuel disagree about how to translate these terms in this context. The Mishna rules that an action performed regularly (tadir) takes precedence over one that is less frequent. Additionally, if one mitzvah is more sanctified than another, it takes precedence. From where are these principles derived?  

A braita explains that the words “מעם הארץ” — “from one of the land” — mentioned in the section about the individual’s sin offering serve to exclude the king and the kohen gadol. The braita then questions this drasha, noting that the king and kohen gadol are already explicitly excluded by the verses. It concludes that the exemption in the braita for the kohen gadol applies in a case where he committed a forbidden act unwittingly, but without relying on an erroneous ruling. The exemption for the king applies when he sinned before being appointed. However, this interpretation aligns only with Rabbi Shimon’s view, as the rabbis maintain that in such a case, the king must bring an individual sin offering. To reconcile this with the rabbis’ position, Rav Zevid in the name of Rava suggests a scenario in which the king ate half the requisite amount of forbidden fat (cheilev) before becoming king, and then ate the other half afterward. In this case, he would not be obligated to bring an individual sin offering. Rava asked Rav Nachman: if someone ate half the requisite amount before becoming king, then became king, and later ceased being king before eating the second half, would the two halves combine to obligate him to bring an individual sin offering? They attempt to resolve the question by comparing it to a parallel case involving a Jew who ceased practicing religion, a meshumad, but the comparison is ultimately rejected. Rabbi Zeira asked Rav Sheshet, according to Rabbi Shimon’s position: if someone ate a piece of fat whose status — permitted or forbidden — was unclear, and only discovered the issue after becoming king, would he bring a provisional guilt offering? The reasoning is that the type of sacrifice does not change with the person’s change in status from a regular individual to a king. The question remains unresolved. A braita presents two different drashot to derive that a meshumad does not bring an individual sin offering. The practical difference between the two derivations is explored. There is a debate regarding which transgressions qualify someone as a meshumad. A braita explains that when the Torah refers to a nasi, it means a king — as no one is above him except God. Rabbi Yehuda haNasi, known as Rebbi, asked Rabbi Chiya whether he would be required to bring the unique offering designated for a nasi. Rabbi Chiya responded that Rebbi had a counterpart in Babylonia, the Exilarch, and therefore did not meet the criteria of someone who has no one above him but God. A difficulty is raised, as both kings of the kingdoms of Judea and Israel would bring the offering, yet it is explained that Rebbi was subservient to the Exilarch. Rav Safra offers a different version of the discussion between Rebbi and Rabbi Chiya. The kohen gadol who brings a unique sacrifice is specifically one who was anointed with the shemen hamishcha, the special oil prepared by Moshe. The Mishna outlines the legal differences between a kohen gadol who was anointed and one who assumed the role by wearing the special garments. It also distinguishes between a kohen gadol currently serving and one who is no longer in the position. A braita records a debate between Rabbi Yehuda and Rabbi Yosi regarding whether the shemen hamishcha was prepared in a miraculous manner. Rabbi Yehuda, who believes it was prepared miraculously, supports his view by citing several miracles associated with the oil, arguing that its miraculous preparation should not be surprising. If a king inherits the throne from his father, he is not anointed, but the kohen gadol is. Only kings from the Davidic dynasty were anointed. Challenges to this theory are raised: Shlomo was anointed despite his father being king, and Yehu, an Israelite king, was also anointed. These are resolved by explaining that Yehu was anointed with balsam oil, not the shemen hamishcha, and that Shlomo’s anointment was due to uncertainty over succession. Yehoachaz, whose father was also king, was anointed because he became king instead of his older brother Yehoyakim, who was two years his senior. Was he really two years his senior? The Gemara delves into the different verses to understand the age order among the brothers. 

There are several differing opinions regarding whether a king and a kohen gadol are obligated to bring a sliding scale offering (korban oleh v’yored) for certain transgressions. Rabbi Yosi HaGelili holds that both are exempt, since they can never become poor—a condition necessary for this type of offering. Rabbi Akiva, however, obligates the king in all cases except for withholding testimony, as a king is not permitted to testify. He exempts the kohen gadol entirely, based on a drasha derived from the unique meal offering of the kohen gadol (minchat chavitin). Ravina raises a question about a king who contracts leprosy and is no longer considered a king: would he then be obligated to bring a sliding scale offering? The Mishna then summarizes which sacrifices are brought by various individuals—the kohen gadol, the king, a regular individual, and the court—for both standard sin offerings and those related to idolatry (avodah zarah). It also outlines who is obligated in provisional guilt offerings (asham talui), standard guilt offerings (asham vadai), and sliding scale offerings. Two additional opinions on sliding scale offerings appear here. Rabbi Shimon states that the king is obligated in all cases except testimony, while the kohen gadol is obligated in all cases except impurity in the Temple. Rabbi Eliezer holds that the king is obligated, but instead of a sliding scale offering, he brings a goat. A braita is cited to expand on Rabbi Shimon’s position. Although it contains an internal contradiction, this is resolved. Chizkia explains Rabbi Shimon’s reasoning for exempting the kohen gadol from bringing a sacrifice for impurity in the Temple: the kohen gadol has a unique Yom Kippur offering and does not receive atonement through the communal sacrifice that covers the rest of the nation. This sets him apart and excludes him from the verse regarding the punishment for entering the Temple in a state of impurity. There is a discussion about Rabbi Eliezer’s view—specifically, whether the king’s obligation to bring a goat applies only to impurity in the Temple or to all transgressions that would normally require a sliding scale offering.

Rebbi and the rabbis disagree about the case in which a kohen gadol becomes obligated to bring a sacrifice for idol worship. According to one view, it involves a situation where he unknowingly worshipped idols. According to the other, it refers to a case where he unknowingly issued an erroneous halakhic ruling and then acted upon it. Despite this disagreement, both Rebbi and the rabbis agree that the sacrifice he brings is the same as that brought by an individual—a female goat. They also concur that the kohen gadol does not bring a provisional guilt offering (asham talui), though each derives this conclusion through a different method. The communal sin offering—whether for general commandments or for idol worship—is only brought for transgressions where intentional violation incurs karet, and unintentional violation requires a sin offering. This same criterion applies to the unique sin offering of the kohen gadol, the king and the individual. Rebbi derives this from a gezera shava based on the word עליה  (“upon her”), which appears both in the verse about the communal offering and in the verse prohibiting a man from sleeping with his wife’s sister. The rabbis, however, interpret the verse about the sister differently for another law, and instead derive the principle from Bamidbar (Numbers) 15:29–30. What does Rebbi derive from that verse? How do we know that the section in Bamidbar 15 refers specifically to the sin of idol worship? Three suggestions are offered, though the third is ultimately rejected. The communal sin offering is not brought for transgressions that are punishable by a sliding scale offering (korban oleh ve’yored). The source for this exclusion is also examined. Does the king bring his unique sin offering for a transgression that is punishable by a sliding scale offering? The Mishnah presents two differing opinions on this matter.