Daf Yomi for Women - Hadran

  Study Guide In discussing various cases of improper intent that render a sacrifice  pigul , the Mishna presents a scenario in which one intends to eat the skin under the tail either outside the azara or beyond the designated time. Since the skin of the tail of the sheep is generally not eaten, but burned on the altar , this case is difficult to interpret. Shmuel, Rav Huna, and Rav Chisda each of...

Study Guide Three distinct explanations—by Shmuel, Reish Lakish, and Rabbi Yochanan—are presented to clarify the Mishna that disqualifies a sacrifice if its blood was sprinkled either in the wrong location on the altar or on the wrong altar entirely. Each interpretation is examined in depth, with challenges and questions raised based on other sources and halakhic principles.

Study Guide If one leg of the animal was outside the azara at the time of slaughter or blood collection, does that disqualify the animal and on what does the ruling depend? If the meat of an animal with a lower level of sanctity leaves the azara before the blood is sprinkled, is the sacrifice disqualified? Shmuel's father poses several questions to Shmuel about whether the animal, the slaughterer,...

In the Torah verse regarding the purification of the leper (Vayikra 14:17), the word "right" appears three times - once in reference to the hand, once to the foot, and once to the ear. Rava explains that each mention teaches the requirement to use the right hand in a different ritual: one for kemitza (taking a handful of flour) in meal offerings, one for chalitza (the release ceremony of levirate...

Today's daf is sponsored by Elana Kermaier in loving memory of her father, Moishe Fox, Moshe Yehuda ben Harav Binyamin and Chaya Tzipora, on his seventh yahrzeit. "I miss his smile, his chuckle, his humor, and his warmth more and more as the years go by." If the kohen does not stand directly on the floor but rather on an object placed upon the floor while performing one of the central sacrificial...

Several difficulties are raised against the conclusion that the elders of the South must hold that the Paschal sacrifice may be brought on behalf of someone who is impure from contact with the dead. After presenting a challenge based on a question posed by Rami bar Hama, the Gemara concludes that Rami bar Hama clearly disagrees with the elders of the South. He maintains that the Paschal sacrifice...

Even though the basin in the Temple must be large enough for four people to simultaneously wash their hands and feet from it, a kohen may also perform this washing using a smaller utensil - provided the water originates from the basin and the utensil is sanctified (a kli sharet ). Reish Lakish ruled that a liquid suitable for completing the required volume of a mikveh may also be used to complete...

Study Guide Today's daf is sponsored by Joanna Rom in loving memory of her mother, Rose Rom, Sura Razel, on her seventeenth yahrzeit. "She is still with me every day, my inner teacher." If one becomes impure, must one repeat the washing of hands and feet? A source is brought from Mishna Para 3:7 regarding the para aduma (red heifer) to suggest that re-washing is not required. However, this proof i...

Rebbi and Rabbi Elazar b'Rabbi Shimon disagree about whether the sanctification of a kohen's hands and feet, performed before Temple service, is nullified each night, requiring repetition the next morning. According to Rabbi Elazar b'Rabbi Shimon, the sanctification remains valid overnight, and there is no need to repeat it. Ilfa raises a question based on this view: If the sanctification remains...

Study Guide A Mishna is quoted from Masechet Eruvin 103, permitting a kohen to put on a bandage made from a reed on an injured finger while he is in the Temple, but not outside the Temple, as this is forbidden by rabbinic laws, and rabbinic laws are suspended in the Temple. However, if he intends to draw blood, that is forbidden as that is a Torah prohibition. Rabbi Yehuda, son of Rabbi Chiya, qua...

Four distinct verses are cited to teach that a kohen who performs a service in the Temple without wearing the prescribed priestly garments renders the sacrifice invalid. Each verse contributes a unique aspect to this halakha, clarifying different scenarios. A braita further analyzes various garment-related issues—such as garments that are too long or too short, worn out, duplicated (e.g., wearing...

A verse from Vayikra 21:6 is cited to demonstrate that if a tvul yom - someone who has immersed in a mikveh but must wait until sunset to complete their purification - performs one of the essential sacrificial rites, the sacrifice is invalidated. The discussion explores how this verse specifically refers to a tvul yom and not another form of impurity. The Mishna lists three distinct categories: an...

Study Guide Zevachim 16 The Gemara presents three proofs that the service of a non-priest ( zar ) in the Temple is invalid: one from a verse, and two derived through a kal va-chomer argument. It then brings four proofs that the service of a mourner, before burial ( onen ) , in the Temple is also invalid: two from verses and two from kal va-chomer reasoning. Rava attempts to limit the disqualificat...

Following Ulla's ruling that conveying the blood without moving one's feet is invalid, the Gemara explores whether such a situation can be rectified if the initial conveying was performed without foot movement. The first attempt to prove that it can be corrected is from the Mishna in Zevachim 32a, but this derivation is ultimately rejected. A definitive proof is then brought from a statement of Ul...

In the discussion regarding whether an improper intention , such as intending to eat or burn the meat outside its designated time, or to place the blood at the wrong time , during the act of dipping the finger into the blood of a sin offering brought on the inner altar renders the offering pigul , the Gemara presents two contradictory braitot. This suggests a tannaitic dispute over whether dipping...

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, walk ing 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 t...

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...

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 t...

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 sa...

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 wit...

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...

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 of...

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...

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 provid...

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. W...