Daf Yomi for Women - Hadran

• Zevachim 79 - December 2, 12 Kislev

  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 law, the mikveh waters need only pass over the rim, not fill the cup. Since the requirement to fill the cup is rabbinic, there is room for leniency. Rabbi Elazar disagrees with Reish Lakish regarding pigul and notar that became mixed together. He holds that just as mitzvot do not nullify one another, prohibitions likewise do not nullify each other. This principle is based on Hillel, who would eat matza and maror together on Pesach to fulfill the commandment that they be eaten simultaneously. If mitzvot could nullify one another, the strong taste of the maror would cancel the taste of the matza, preventing fulfillment of the mitzva of eating matza in that manner. Regarding min b'mino, a mixture of the same type, there is a dispute between Rabbi Yehuda and the rabbis as to whether it can be nullified. A similar debate appears in the Tosefta Taharot 5:3 between Rabbi Eliezer ben Yaakov and the rabbis in a case of a shard that absorbed urine: can it be purified by soaking or rinsing in urine? In the Mishna, there is also a debate between Rabbi Eliezer and the rabbis concerning blood mixed with problematic blood. The question arises: does Rabbi Eliezer disagree in both cases - disqualified blood and dam hatamtzit (the blood that flows from inside the animal) - or only in the latter case? The Mishna explores various scenarios of blood mixtures and clarifies where Rabbi Eliezer and the rabbis differ.

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• Zevachim 78 - December 1, 11 Kislev

  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 sacrificial blood is present in a mixture with other bloods, it may still be sprinkled on the altar. By contrast, if the blood is mixed with disqualified blood, such as the blood that flows after the initial spurt of slaughter, the mixture must be spilled and cannot be used. Rabbi Eliezer permits it. Rabbi Chiya bar Abba, quoting Rabbi Yochanan, limits the Mishna's ruling to a case where another substance spilled into the blood. But if blood dripped into water, each drop would be nullified upon contact, immediately rejected from altar service. Once rejected, it cannot later be accepted, even if the majority of the final mixture is blood. This principle of "rejection" applies only to kodashim, not to mitzvot such as the commandment to cover the blood after slaughter. Reish Lakish rules regarding a mixture of pigul and notar: if one eats them together, there is no punishment of lashes. From this, the Gemara derives three principles about mixtures: (1) even forbidden items can nullify one another; (2) the rule that an item imparting taste is considered significant and not nullified is not a Torah law; (3) a warning given in a case of doubt (hatra'at safek) is not considered a valid warning. A difficulty is raised against the second principle. After an unsuccessful attempt to resolve it, the derivation is rejected. Reish Lakish was speaking of pigul and notar involving two similar items, i.e. meat and meat, which are nullified by majority since their taste is indistinguishable. Taste is only a factor when dissimilar items are mixed, where the flavor is perceptible. The Gemara then questions: if similar items are nullified by majority, why does the Mishna, in the case of wine and blood, assess whether the wine would be noticeable if it were water? Since both taste and visibility rely on the same concept, it seems the Mishna treats two similar items as if they were different. If so, why not apply the same reasoning to Reish Lakish's case of pigul and notar, viewing them as distinct, and if they impart taste, liability should follow? After one failed attempt to reinterpret the Mishna, the Gemara resolves the difficulty differently: there is a tannaitic dispute. The Mishna reflects Rabbi Yehuda's opinion, while Reish Lakish follows the rabbis. A contradiction is raised against Rabbi Yehuda's position from a Mishna Mikvaot 10:6. To explain it, one must assume the Mishna is authored by Rabbi Yehuda, since it employs the principle of "we view the item as if…". Yet at the end of the Mishna, purification waters are nullified in a mikveh if the mikveh waters are the majority. This stands in opposition to Rabbi Yehuda's stance that similar items are treated as different and are not nullified based on appearance.  

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• Zevachim 77 - November 30, 10 Kislev

  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 disqualifying kodashim. Rav Rachuma explains that one can infer from this that Rabbi Shimon must disagree with Rabbi Eliezer, holding that one cannot voluntarily bring a hanging guilt offering. However, Ravina rejects this reasoning, noting that the guilt offering of a leper comes from a one-year-old sheep, whereas a hanging guilt offering requires a two-year-old sheep, also known as a ram. In the Mishna, there is a debate between Rabbi Eliezer and the rabbis regarding a mixture of limbs from sin offerings and burnt offerings: can they be brought on the altar? The Gemara explores the basis of their disagreement, rooted in different interpretations of Vayikra 2:11–12, and then cites a braita quoting Rabbi Yehuda, who preserved a different version of the dispute. According to Rabbi Yehuda, the disagreement applies only to mixtures of limbs from blemished and non-blemished animals. Both sides, however, agree that mixtures of sin and burnt offerings may certainly be brought on the altar, while those from animals that engaged in bestiality may not. Why did Rabbi Eliezer distinguish between blemished animals and those involved in bestiality? Rav Huna explains that the blemish in question is a mild one, following Rabbi Akiva's more lenient position. Yet since Rabbi Akiva permitted such blemishes only post facto, Rav Papa qualifies that the case must involve limbs already placed on the ramp. This explanation is rejected, however, because if that were the case, even without being part of a mixture, the offering would be permitted. A new explanation is therefore introduced, deriving Rabbi Eliezer's permission to sacrifice parts of blemished animals intermingled with regular ones from a drasha on Vayikra 22:25. The Mishna also records a debate between Rabbi Eliezer and the rabbis concerning blemished animals that become intermingled with other animals. Rabbi Eliezer rules that if one is sacrificed inadvertently, the remaining animals are permitted, since we can assume the blemished one was already offered. Rabbi Elazar, however, restricts Rabbi Eliezer's leniency to cases where the other animal parts are sacrificed in pairs. The Mishna discusses the issue of blood that becomes mixed with water or other substances, under what circumstances can it still be brought on the altar?

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• Zevachim 76 - Shabbat November 29, 9 Kislev

  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

  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 public and individual sacrifices that became mixed both before and after slaughter and were nevertheless offered. Since public sacrifices are brought by men, the braita must also be referring to individual sacrifices brought by men. Rava resolves this by reinterpreting the braita, noting a difficulty in its plain reading. He explains that it refers only to a case where the blood of the animals was mixed after slaughter, and not to intermingling of live animals. In the braita cited by Abaye, Rebbi rules that if the blood of two animals was mixed in one cup, the kohen may combine the sprinkling for both sacrifices, but only if there is enough blood for each. A difficulty is raised against Rebbi from another braita in which he quotes Rabbi Eliezer regarding the red heifer purification waters, where no minimum amount is required for sprinkling. The same should apply to blood. Two answers are offered: either the purification waters differ from blood, or Rebbi was not stating his own view but merely quoting Rabbi Eliezer. Rami bar Hama poses two questions concerning a firstborn animal that became blemished. Rabbi Yosi bar Zevida attempts to answer from the Mishna about firstborns intermingled with other sacrifices, but his answer is rejected. The Mishna states that only sin and guilt offerings cannot be intermingled, since their differences are identifiable. The Gemara considers whether other offerings might also fall into this category, but all such suggestions are rejected. If a guilt offering becomes mixed with a peace offering, they are offered according to the stricter requirements of the two. This could potentially cause sanctified items to be disqualified. Rabbi Shimon does not have an issue with this, but the rabbis disagree and do not allow it. Rava limits Rabbi Shimon's ruling to a post facto situation and does not permit it ab initio.

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