Podcasts about mishna

Study Guide The Gemara cites a second braita featuring five arguments against the Baytusi claim that the Omer offering must always be brought on the first Sunday following the first day of Pesach. The braita concludes by deriving from the biblical verses that both the harvesting and the counting of the Omer must take place at night, while the actual sacrifice is offered during the day. Rava reviews the nine rabbinic arguments presented against the Baytusim(compiled from both braitot) and systematically rejects the first three claims found in each. The Mishna continues by describing the process of singeing (parching) the barley grains. Rabbi Meir and the Sages disagree regarding the specific stage at which this is done and the manner in which it should be performed. Any barley flour remaining after the sifting process is redeemed. The Sages and Rabbi Akiva dispute whether this redeemed flour is ultimately exempt from tithing.

Study Guide The Gemara cites a second braita featuring five arguments against the Baytusi claim that the Omer offering must always be brought on the first Sunday following the first day of Pesach. The braita concludes by deriving from the biblical verses that both the harvesting and the counting of the Omer must take place at night, while the actual sacrifice is offered during the day. Rava reviews the nine rabbinic arguments presented against the Baytusim(compiled from both braitot) and systematically rejects the first three claims found in each. The Mishna continues by describing the process of singeing (parching) the barley grains. Rabbi Meir and the Sages disagree regarding the specific stage at which this is done and the manner in which it should be performed. Any barley flour remaining after the sifting process is redeemed. The Sages and Rabbi Akiva dispute whether this redeemed flour is ultimately exempt from tithing.

The Mishna details the ceremony of the Omer harvest, a public event designed to openly reject the opinion of the Baytusim (Boethusians) who held that the date for the Omer offering was the first Sunday after the first day of Pesach. Before the Pesach holiday, messengers of the Beit Din tied the standing barley into bundles to facilitate a quick harvest. On the night following the first day of Passover, residents from surrounding towns gathered to watch as the harvester and the crowd engaged in a question-and-answer ceremony confirming three times each detail: "Has the sun set?", "With this sickle?", "In this basket?", and even "On this Shabbat," if it came out on Shabbat. The Gemara quotes from Megillat Taanit two sets of days on which one cannot fast or eulogize, as they were days where the Sages won debates against the Tzedukim (Sadducees) regarding the Tamid sacrifice (proving it cannot be offered by individuals) and against the Baytusim regarding the date for the Omer offering. Rabban Yochanan ben Zakkai dismisses the Baytusim claim that Moses scheduled Shavuot for Sunday just to give Israel a "long weekend," pointing out the absurdity of their logic. To solidify the law, he and other Sages offer various proofs for starting the count on the 16th of Nisan, ensuring the tradition remained rooted in the festival itself rather than a fixed day of the week.

The Mishna details the ceremony of the Omer harvest, a public event designed to openly reject the opinion of the Baytusim (Boethusians) who held that the date for the Omer offering was the first Sunday after the first day of Pesach. Before the Pesach holiday, messengers of the Beit Din tied the standing barley into bundles to facilitate a quick harvest. On the night following the first day of Passover, residents from surrounding towns gathered to watch as the harvester and the crowd engaged in a question-and-answer ceremony confirming three times each detail: "Has the sun set?", "With this sickle?", "In this basket?", and even "On this Shabbat," if it came out on Shabbat. The Gemara quotes from Megillat Taanit two sets of days on which one cannot fast or eulogize, as they were days where the Sages won debates against the Tzedukim (Sadducees) regarding the Tamid sacrifice (proving it cannot be offered by individuals) and against the Baytusim regarding the date for the Omer offering. Rabban Yochanan ben Zakkai dismisses the Baytusim claim that Moses scheduled Shavuot for Sunday just to give Israel a "long weekend," pointing out the absurdity of their logic. To solidify the law, he and other Sages offer various proofs for starting the count on the 16th of Nisan, ensuring the tradition remained rooted in the festival itself rather than a fixed day of the week.

Rabbi Shimon derives from the words "et hamincha" that many additional menachot require hagasha (bringing the offering to the altar). However, he uses three other specific exclusions from the verse to exempt certain offerings: The two loaves and showbread: Excluded from the word "m'eleh" (from these), as these are not burned on the altar. The mincha of libations: Excluded from "v'hikriva" (and he shall bring it), as these offerings accompany animal sacrifices. Voluntary offerings of kohanim and the kohen gadol's griddle cakes: Excluded from "v'higisha" (and he shall bring it near), as these are burned entirely and no portion is given to the priests. The Mishna continues by categorizing sacrifices: those that require waving (tenufa) but not hagasha, those that require both, and those that require neither. The Gemara brings the biblical sources for the various sacrifices that require waving. Notably, waving can be performed even on the east side of the Temple courtyard. The Gemara questions why this differs from hagasha, which must be performed specifically at the southwest corner of the altar. Rabbi Eliezer ben Yaakov and Rabbi Yehuda each utilize a different verse to derive the source for the waving of the bikkurim. Why was only Rabbi Eliezer ben Yaakov mentioned in the Mishna? Two answers are suggested. Waving is a collaborative act performed by both the kohen and the owner of the sacrifice. The Gemara identifies the source for this joint action. However, an exception exists: if the owner is a woman, waving is still required, but the woman herself does not perform the act. The Gemara derives the source for this specific exemption. Converts are freed Caananite slaves are obligated in waving, as is derived from "hamakriv," the one who offers the sacrifice.

Mishna Yomi - Me'ilah 2:7-8L'uli Nishmas Etta Ahuva bas YaakovMar 13, 2026Fri24 Adar 5786

Mishna Yomi - Me'ilah 2:9-3:1L'uli Nishmas Etta Ahuva bas YaakovMar 14, 2026Shab25 Adar 5786

Rabbi Shimon derives from the words "et hamincha" that many additional menachot require hagasha (bringing the offering to the altar). However, he uses three other specific exclusions from the verse to exempt certain offerings: The two loaves and showbread: Excluded from the word "m'eleh" (from these), as these are not burned on the altar. The mincha of libations: Excluded from "v'hikriva" (and he shall bring it), as these offerings accompany animal sacrifices. Voluntary offerings of kohanim and the kohen gadol's griddle cakes: Excluded from "v'higisha" (and he shall bring it near), as these are burned entirely and no portion is given to the priests. The Mishna continues by categorizing sacrifices: those that require waving (tenufa) but not hagasha, those that require both, and those that require neither. The Gemara brings the biblical sources for the various sacrifices that require waving. Notably, waving can be performed even on the east side of the Temple courtyard. The Gemara questions why this differs from hagasha, which must be performed specifically at the southwest corner of the altar. Rabbi Eliezer ben Yaakov and Rabbi Yehuda each utilize a different verse to derive the source for the waving of the bikkurim. Why was only Rabbi Eliezer ben Yaakov mentioned in the Mishna? Two answers are suggested. Waving is a collaborative act performed by both the kohen and the owner of the sacrifice. The Gemara identifies the source for this joint action. However, an exception exists: if the owner is a woman, waving is still required, but the woman herself does not perform the act. The Gemara derives the source for this specific exemption. Converts are freed Caananite slaves are obligated in waving, as is derived from "hamakriv," the one who offers the sacrifice.

Mishna Yomi - Me'ilah 2:5-6L'uli Nishmas Etta Ahuva bas YaakovMar 12, 2026Thu23 Adar 5786

Study Guide The Mishna discusses the classification of the various meal offerings based on their components, examining which offerings require both oil and frankincense, which require only one of them, and which require neither. To clarify the source of these laws, the Gemara cites a braita that derives the various cases where oil, frankincense, or both are excluded from the verses concerning the Omer offering (the meal offering of the first fruits). During the analysis of the braita, the Gemara analyzes the choice of exclusions and questions why the Midrash focused specifically on the cases mentioned in the braita rather than excluding the law of the Priestly meal offering (minchat kohanim) instead. The Mishna rules that one who adds both oil and frankincense to a sinner's meal offering transgresses two negative prohibitions. However, there is a difference between adding oil and frankincense. If one adds oil, the offering is disqualified as it cannot be removed, but if one adds frankincense, it is not disqualified as it can be removed. Rav bar Rav Huna asks about frankincense that is crushed into small pieces that cannot be removed: is the offering disqualified, as it would be with oil, or is the issue with oil specifically that it is absorbed, whereas this frankincense is not absorbed into the mincha? Three attempts are brought to answer the question. After rejecting the first two, the third leads to the conclusion that it is disqualified.

Mishna Yomi - Me'ilah 2:3-4L'uli Nishmas Etta Ahuva bas YaakovMar 11, 2026Wed22 Adar 5786

Study Guide The Mishna discusses the classification of the various meal offerings based on their components, examining which offerings require both oil and frankincense, which require only one of them, and which require neither. To clarify the source of these laws, the Gemara cites a braita that derives the various cases where oil, frankincense, or both are excluded from the verses concerning the Omer offering (the meal offering of the first fruits). During the analysis of the braita, the Gemara analyzes the choice of exclusions and questions why the Midrash focused specifically on the cases mentioned in the braita rather than excluding the law of the Priestly meal offering (minchat kohanim) instead. The Mishna rules that one who adds both oil and frankincense to a sinner's meal offering transgresses two negative prohibitions. However, there is a difference between adding oil and frankincense. If one adds oil, the offering is disqualified as it cannot be removed, but if one adds frankincense, it is not disqualified as it can be removed. Rav bar Rav Huna asks about frankincense that is crushed into small pieces that cannot be removed: is the offering disqualified, as it would be with oil, or is the issue with oil specifically that it is absorbed, whereas this frankincense is not absorbed into the mincha? Three attempts are brought to answer the question. After rejecting the first two, the third leads to the conclusion that it is disqualified.

Mishna Yomi - Me'ilah 2:1-2L'uli Nishmas Etta Ahuva bas YaakovMar 10, 2026Tue21 Adar 5786

Rabbi Ami rules that one is liable for placing a leavening agent onto a meal offering dough and leaving it to leaven on its own, just as one is liable on Shabbat for an act of cooking in the same manner. The Gemara questions this, noting Rabbi Yochanan's ruling that on Shabbat, one who places meat on coals is generally only liable if they actively turn the meat. Rava explains that Rabbi Ami's comparison means one is liable for the result even without active intervention, provided the leavening reaches a certain minimum level. The Gemara delves into Rabbi Yochanan's statement regarding turning the meat and establishes the case as one where the meat would not cook on both sides to the minimum level of ben Drosai (1/3 cooked) if not turned. Rava adds that if a portion the size of a fig-bulk were cooked fully on one side, in one place, one would be liable. A Mishna regarding building on Shabbat is brought as a difficulty for Rava's statement, but the challenge is ultimately rejected. Some have a version where Rava said that even if not in one place, and the Mishna is brought to support, but the support is rejected. A braita derives from Vayikra 2:11 that the leavening prohibition applies to the entire mincha, not just the kometz burned on the altar. However, it also derives that this applies only to a valid offering, not a disqualified one. This leads to two unresolved inquiries. Rav Papa asks: if one leavened a dough, took it outside the Temple courtyard, and then leavened it further, is there liability for the second stage? Or, is removing it not considered a disqualification since it was already leavened and invalid? Rav Meri asks if one is liable for leavening an offering already on top of the altar, or if the act of "bringing" is considered complete at that point. The Gemara discusses which additional offerings are included in the prohibition. According to a corrected version, Rabbi Yosi haGelili includes the showbread, while Rabbi Akiva includes the mincha libation accompanying sacrifices. This dispute hinges on whether dry-measure vessels possess the inherent sanctity to disqualify an offering if it leavens within them. This is linked to a debate between Rabbi Yoshiya and Rabbi Yonatan regarding the sanctification of liquid versus dry-measure vessels in the Temple. The Torah prohibits offering leaven or honey as a fire-offering, and Vayikra 2:11 further teaches that leftovers of various offerings cannot be offered on the altar if a portion has already been burned. Rabbi Yochanan and Rabbi Elazar disagree on whether one is liable for offering these prohibited substances on the ramp (kevesh) of the altar.

Mishna Yomi - Me'ilah 1:3-4L'uli Nishmas Etta Ahuva bas YaakovMar 9, 2026Mon20 Adar 5786

Rabbi Ami rules that one is liable for placing a leavening agent onto a meal offering dough and leaving it to leaven on its own, just as one is liable on Shabbat for an act of cooking in the same manner. The Gemara questions this, noting Rabbi Yochanan's ruling that on Shabbat, one who places meat on coals is generally only liable if they actively turn the meat. Rava explains that Rabbi Ami's comparison means one is liable for the result even without active intervention, provided the leavening reaches a certain minimum level. The Gemara delves into Rabbi Yochanan's statement regarding turning the meat and establishes the case as one where the meat would not cook on both sides to the minimum level of ben Drosai (1/3 cooked) if not turned. Rava adds that if a portion the size of a fig-bulk were cooked fully on one side, in one place, one would be liable. A Mishna regarding building on Shabbat is brought as a difficulty for Rava's statement, but the challenge is ultimately rejected. Some have a version where Rava said that even if not in one place, and the Mishna is brought to support, but the support is rejected. A braita derives from Vayikra 2:11 that the leavening prohibition applies to the entire mincha, not just the kometz burned on the altar. However, it also derives that this applies only to a valid offering, not a disqualified one. This leads to two unresolved inquiries. Rav Papa asks: if one leavened a dough, took it outside the Temple courtyard, and then leavened it further, is there liability for the second stage? Or, is removing it not considered a disqualification since it was already leavened and invalid? Rav Meri asks if one is liable for leavening an offering already on top of the altar, or if the act of "bringing" is considered complete at that point. The Gemara discusses which additional offerings are included in the prohibition. According to a corrected version, Rabbi Yosi haGelili includes the showbread, while Rabbi Akiva includes the mincha libation accompanying sacrifices. This dispute hinges on whether dry-measure vessels possess the inherent sanctity to disqualify an offering if it leavens within them. This is linked to a debate between Rabbi Yoshiya and Rabbi Yonatan regarding the sanctification of liquid versus dry-measure vessels in the Temple. The Torah prohibits offering leaven or honey as a fire-offering, and Vayikra 2:11 further teaches that leftovers of various offerings cannot be offered on the altar if a portion has already been burned. Rabbi Yochanan and Rabbi Elazar disagree on whether one is liable for offering these prohibited substances on the ramp (kevesh) of the altar.

Mishna Yomi - Me'ilah 1:1-2L'uli Nishmas Etta Ahuva bas YaakovMar 8, 2026Sun19 Adar 5786

Mishna Yomi - Kerisus 6:8-9L'uli Nishmas Etta Ahuva bas YaakovMar 7, 2026Shab18 Adar 5786

There is a debate regarding whether apple juice can be used to leaven the dough for the two mincha offerings that are required to be chametz. In Mishna Terumot 10:2, it is explained that apples of teruma that leaven a dough are significant and cannot be nullified; this is because leavening is considered a transformative action that fundamentally alters the dough. While it may initially appear that the Mishna supports the position that apple juice is a valid leavening agent for these offerings, the text can also be reconciled with the opposing view. One can distinguish between different levels of leavening, suggesting that the "leavening" mentioned in the Mishna may be chametz nukshe, which does not satisfy the specific leavening requirements for the mincha offerings. Rabbi Ila and Rav Yitzchak bar Avdimi debate whether the mincha of a sinner, which is offered without oil, may contain water. Initially, the Gemara assumes the root of this debate is whether we determine the measurement of an item that has changed form based on its original state or its current state. If we follow the current size, water may be added because the kometz (handful) is measured based on the substance in its present form. However, if it must be measured by its original size, adding water would mean the handful no longer contains the required amount of flour, as the volume has been altered by the liquid. Ultimately, the Gemara rejects this explanation and concludes that both sages agree items are measured by their current state; their actual debate concerns how to interpret the requirement for a sinner's mincha to be "dry"—whether this means it must be completely dry of all liquid, or merely dry of oil. The Gemara continues to delve into whether the halakhic measurements of items that have changed in size are determined by their present state or their original state. A Mishna in Uktzin 2:8 is cited regarding the laws of ritual impurity (tumah) for a piece of meat that has shrunk to less than the size of an egg (kebeitzah)—the minimum volume required to transmit impurity. Two groups of sages disagree over the correct version of this Mishna: one asserting that we assess the item based on its original size, and the other maintaining we assess it by its current size. The Gemara raises a difficulty against the opinion that items are measured by their original size; specifically, in a case where meat expanded to exceed the size of an egg, it is ruled to transmit impurity. This challenge is resolved by explaining that the law in that specific source is Rabbinic in nature, rather than a Torah law. A second difficulty is raised from a braita discussing the opposite case: if meat shrinks below the required volume, it no longer transmits impurity. However, Raba rejects this proof, explaining that all would agree an item cannot transmit impurity if its current state is too small. He clarifies that the sages were only stringent in cases where an item was originally too small but later expanded to the requisite volume. The true point of disagreement, according to Raba, is a case where the item originally met the requirement, shrunk, and then expanded again. The question is whether the item was "rejected" (nidcheh) during its middle stage - thereby losing its ability to transfer impurity permanently - or if it regains its ability to transmit impurity upon re-expanding. A difficulty is then raised against the position that it remains pure even after re-expanding. A challenge from Tosefta Terumot 4:2 is brought against Raba's premise that everyone agrees a shrunken item is measured by its current state. This challenge involves the laws of separating tithes from fresh figs for dried ones; however, the difficulty is ultimately resolved by explaining that the case does not concern standard tithes, but rather terumat ma'aser (the tithe of the tithe). Unlike regular ma'aser, terumat ma'aser does not require an exact measurement, and it is considered preferable to err on the side of generosity by giving more to the Kohen.

Mishna Yomi - Kerisus 6:6-7L'uli Nishmas Etta Ahuva bas YaakovMar 6, 2026Fri17 Adar 5786

There is a debate regarding whether apple juice can be used to leaven the dough for the two mincha offerings that are required to be chametz. In Mishna Terumot 10:2, it is explained that apples of teruma that leaven a dough are significant and cannot be nullified; this is because leavening is considered a transformative action that fundamentally alters the dough. While it may initially appear that the Mishna supports the position that apple juice is a valid leavening agent for these offerings, the text can also be reconciled with the opposing view. One can distinguish between different levels of leavening, suggesting that the "leavening" mentioned in the Mishna may be chametz nukshe, which does not satisfy the specific leavening requirements for the mincha offerings. Rabbi Ila and Rav Yitzchak bar Avdimi debate whether the mincha of a sinner, which is offered without oil, may contain water. Initially, the Gemara assumes the root of this debate is whether we determine the measurement of an item that has changed form based on its original state or its current state. If we follow the current size, water may be added because the kometz (handful) is measured based on the substance in its present form. However, if it must be measured by its original size, adding water would mean the handful no longer contains the required amount of flour, as the volume has been altered by the liquid. Ultimately, the Gemara rejects this explanation and concludes that both sages agree items are measured by their current state; their actual debate concerns how to interpret the requirement for a sinner's mincha to be "dry"—whether this means it must be completely dry of all liquid, or merely dry of oil. The Gemara continues to delve into whether the halakhic measurements of items that have changed in size are determined by their present state or their original state. A Mishna in Uktzin 2:8 is cited regarding the laws of ritual impurity (tumah) for a piece of meat that has shrunk to less than the size of an egg (kebeitzah)—the minimum volume required to transmit impurity. Two groups of sages disagree over the correct version of this Mishna: one asserting that we assess the item based on its original size, and the other maintaining we assess it by its current size. The Gemara raises a difficulty against the opinion that items are measured by their original size; specifically, in a case where meat expanded to exceed the size of an egg, it is ruled to transmit impurity. This challenge is resolved by explaining that the law in that specific source is Rabbinic in nature, rather than a Torah law. A second difficulty is raised from a braita discussing the opposite case: if meat shrinks below the required volume, it no longer transmits impurity. However, Raba rejects this proof, explaining that all would agree an item cannot transmit impurity if its current state is too small. He clarifies that the sages were only stringent in cases where an item was originally too small but later expanded to the requisite volume. The true point of disagreement, according to Raba, is a case where the item originally met the requirement, shrunk, and then expanded again. The question is whether the item was "rejected" (nidcheh) during its middle stage - thereby losing its ability to transfer impurity permanently - or if it regains its ability to transmit impurity upon re-expanding. A difficulty is then raised against the position that it remains pure even after re-expanding. A challenge from Tosefta Terumot 4:2 is brought against Raba's premise that everyone agrees a shrunken item is measured by its current state. This challenge involves the laws of separating tithes from fresh figs for dried ones; however, the difficulty is ultimately resolved by explaining that the case does not concern standard tithes, but rather terumat ma'aser (the tithe of the tithe). Unlike regular ma'aser, terumat ma'aser does not require an exact measurement, and it is considered preferable to err on the side of generosity by giving more to the Kohen.

Rabbi Shimon and Rabbi Yehuda disagree about whether the communal sin offering is paid for by the Temple treasury or if there is a new dedicated collection from the people. Two different versions are brought regarding who held which position, and the Gemara assumes that they switched their positions at some point and concludes that Rabbi Shimon holds it is paid for by the Temple treasury, and Rabbi Yehuda by a new collection. Rabbi Yochanan asked about the situation described in the Mishna that the kohen gadol died and there is no one yet appointed and a full issaron is brought. Is this brought twice daily in both the morning and afternoon, or only once a day? Rava brings a proof that it is brought twice daily, which is mentioned to Rabbi Yirmia, and he scoffs at it, insulting Rava as a "Bavlai tipshai" (stupid Babylonian). Rava then brings a different proof from a verse in the Torah that calls it tamid, comparing it to the tamid sacrifice which is brought twice daily. The Gemara concludes that Rava is correct, as can be seen from a braita that says so explicitly. In a regular case where a kohen gadol brings one issaron and divides it between the morning and afternoon, there is a debate between Abba Yosi ben Dostai and the rabbis about whether two handfuls of frankincense are brought or only one. Rabbi Yochanan asks whether the frankincense would be doubled according to the rabbis in a case when the community or heirs bring it (if the kohen gadol had died) and whether the oil would be doubled according to both opinions. A braita is brought from which they understand that neither is doubled, according to both opinions. Most mincha offerings are matza, other than the special sacrifice brought on Shavuot and ten of the loaves of the thanksgiving offering which are chametz. How was the leavening agent measured in the measuring of the flour for the offering?  

Mishna Yomi - Kerisus 6:2-3L'uli Nishmas Etta Ahuva bas YaakovMar 4, 2026Wed15 Adar 5786

Rabbi Shimon and Rabbi Yehuda disagree about whether the communal sin offering is paid for by the Temple treasury or if there is a new dedicated collection from the people. Two different versions are brought regarding who held which position, and the Gemara assumes that they switched their positions at some point and concludes that Rabbi Shimon holds it is paid for by the Temple treasury, and Rabbi Yehuda by a new collection. Rabbi Yochanan asked about the situation described in the Mishna that the kohen gadol died and there is no one yet appointed and a full issaron is brought. Is this brought twice daily in both the morning and afternoon, or only once a day? Rava brings a proof that it is brought twice daily, which is mentioned to Rabbi Yirmia, and he scoffs at it, insulting Rava as a "Bavlai tipshai" (stupid Babylonian). Rava then brings a different proof from a verse in the Torah that calls it tamid, comparing it to the tamid sacrifice which is brought twice daily. The Gemara concludes that Rava is correct, as can be seen from a braita that says so explicitly. In a regular case where a kohen gadol brings one issaron and divides it between the morning and afternoon, there is a debate between Abba Yosi ben Dostai and the rabbis about whether two handfuls of frankincense are brought or only one. Rabbi Yochanan asks whether the frankincense would be doubled according to the rabbis in a case when the community or heirs bring it (if the kohen gadol had died) and whether the oil would be doubled according to both opinions. A braita is brought from which they understand that neither is doubled, according to both opinions. Most mincha offerings are matza, other than the special sacrifice brought on Shavuot and ten of the loaves of the thanksgiving offering which are chametz. How was the leavening agent measured in the measuring of the flour for the offering?  

Mishna Yomi - Kerisus 5:8-6:1L'uli Nishmas Etta Ahuva bas YaakovMar 3, 2026Tue14 Adar 5786

Mishna Yomi - Kerisus 5:6-7L'uli Nishmas Etta Ahuva bas YaakovMar 2, 2026Mon13 Adar 5786

A debate exists between a braita and Rav regarding communal peace offerings brought on Shavuot for the sake of rams instead of sheep; the braita deems the sacrifice ineffective, while Rav holds it is. Rav Chisda and Raba disagree on the specific nature of this case. Their dispute centers on whether the laws of "intent for the wrong sacrifice" apply when a kohen mistakenly misidentifies the animal's original purpose. Two objections, one from Mishna Gittin 54a and one from a braita, are raised against Raba's position that a sacrifice offered for the wrong purpose by mistake remains valid. In both instances, the Gemara resolves the objections. The Mishna explains that the daily tamid and the special mussaf sacrifices of Shabbat and festivals do not preclude one another. However, the precise meaning of the Mishna is initially unclear. The Gemara introduces a question posed by Rabbi Chiya bar Avin to Rav Chisda: if only one animal is available, should it be used for today's mussaf or saved for tomorrow's tamid? Initially, our Mishna is cited to prove that there is no specific preference between the two, but this proof is rejected as inconclusive. A different source is brought to resolve the question, but it is also dismissed, as the Gemara determines it refers to a case irrelevant to the current discussion.

Mishna Yomi - Kerisus 5:4-5L'uli Nishmas Etta Ahuva bas YaakovMar 1, 2026Sun12 Adar 5786

A debate exists between a braita and Rav regarding communal peace offerings brought on Shavuot for the sake of rams instead of sheep; the braita deems the sacrifice ineffective, while Rav holds it is. Rav Chisda and Raba disagree on the specific nature of this case. Their dispute centers on whether the laws of "intent for the wrong sacrifice" apply when a kohen mistakenly misidentifies the animal's original purpose. Two objections, one from Mishna Gittin 54a and one from a braita, are raised against Raba's position that a sacrifice offered for the wrong purpose by mistake remains valid. In both instances, the Gemara resolves the objections. The Mishna explains that the daily tamid and the special mussaf sacrifices of Shabbat and festivals do not preclude one another. However, the precise meaning of the Mishna is initially unclear. The Gemara introduces a question posed by Rabbi Chiya bar Avin to Rav Chisda: if only one animal is available, should it be used for today's mussaf or saved for tomorrow's tamid? Initially, our Mishna is cited to prove that there is no specific preference between the two, but this proof is rejected as inconclusive. A different source is brought to resolve the question, but it is also dismissed, as the Gemara determines it refers to a case irrelevant to the current discussion.

Mishna

Mishna

Mishna Yomi - Kerisus 4:3-5:1L'uli Nishmas Etta Ahuva bas YaakovFeb 27, 2026Fri10 Adar 5786

Mishna Yomi - Kerisus 5:2-3L'uli Nishmas Etta Ahuva bas YaakovFeb 28, 2026Shab11 Adar 5786

Mishna Yomi - Kerisus 4:1-2L'uli Nishmas Etta Ahuva bas YaakoFeb 26, 2026Thu9 Adar 5786

Mishna Yomi - Kerisus 3:9-10 L'uli Nishmas Etta Ahuva bas YaakovFeb 25, 2026Wed8 Adar 5786

Mishna Yomi - Kerisus 3:7-8L'uli Nishmas Etta Ahuva bas YaakovFeb 24, 2026Tue7 Adar 5786