Podcasts about mishna

Study Guide The Mishna, as in Chapter 2 (Zevachim 29b), outlines various scenarios in which a thought can, or cannot, render a sacrifice pigul, thereby making consumption of the meat punishable/not punishable by karet. Rabbi Yehuda disagrees with one of the rulings and maintains that if melika (the ritual slaughter of a bird) was performed with the intent to offer the blood beyond its designated time, and the blood was then squeezed with the intent to burn the flesh outside the Azara (Temple courtyard), the offering would be considered pigul. This is because, although the sacrifice was already disqualified for other reasons, the disqualification due to improper intent regarding time occurred first. A braita examines the verses concerning the bird burnt offering and derives several halakhot specific to this sacrifice: One who volunteers to bring this type of offering may bring only one bird. Melika must be performed by a kohen. Melika is not performed with a knife. Melika is performed at the top of the altar. Melika is done on the back of the bird's neck. The bird's head must be severed. All the blood must be squeezed out - none may remain. The blood is squeezed onto the upper part of the altar wall. There is a debate whether melika and the squeezing of the blood are performed on the sovev (the ledge surrounding the altar) or at its top. Another braita presents differing opinions regarding which parts of the bird are cast onto the beit hadeshen (the ash heap) and how those parts are removed. The bird is split in half - this is done by hand, as derived from a verse in Judges concerning Shimshon. Rabbi Elazar ben Rabbi Shimon disagrees with the tanna of our Mishna regarding a bird sin offering in which the kohen severs the head: is the offering thereby disqualified or not? Three interpretations are offered to explain the basis of their disagreement.  

Study Guide The Mishna, as in Chapter 2 (Zevachim 29b), outlines various scenarios in which a thought can, or cannot, render a sacrifice pigul, thereby making consumption of the meat punishable/not punishable by karet. Rabbi Yehuda disagrees with one of the rulings and maintains that if melika (the ritual slaughter of a bird) was performed with the intent to offer the blood beyond its designated time, and the blood was then squeezed with the intent to burn the flesh outside the Azara (Temple courtyard), the offering would be considered pigul. This is because, although the sacrifice was already disqualified for other reasons, the disqualification due to improper intent regarding time occurred first. A braita examines the verses concerning the bird burnt offering and derives several halakhot specific to this sacrifice: One who volunteers to bring this type of offering may bring only one bird. Melika must be performed by a kohen. Melika is not performed with a knife. Melika is performed at the top of the altar. Melika is done on the back of the bird's neck. The bird's head must be severed. All the blood must be squeezed out - none may remain. The blood is squeezed onto the upper part of the altar wall. There is a debate whether melika and the squeezing of the blood are performed on the sovev (the ledge surrounding the altar) or at its top. Another braita presents differing opinions regarding which parts of the bird are cast onto the beit hadeshen (the ash heap) and how those parts are removed. The bird is split in half - this is done by hand, as derived from a verse in Judges concerning Shimshon. Rabbi Elazar ben Rabbi Shimon disagrees with the tanna of our Mishna regarding a bird sin offering in which the kohen severs the head: is the offering thereby disqualified or not? Three interpretations are offered to explain the basis of their disagreement.  

Three actions were performed at the bottom of the altar on the southwest side, as derived from verses in the Torah. The bird burnt offering was usually brought on the southeast side so that the kohen could be close to the beit hadeshen, where parts of the bird were discarded. Three actions were performed at the top of the altar on the southwest side, and the kohen performing the action would go directly there instead of walking around the altar entirely. The reason was to avoid damaging the items from the smoke rising at the top of the altar. The Mishna describes in detail how the bird sin offering was performed. A braita provides a source explaining why the blood of this offering was placed on the lower part of the altar and not the upper part, as is done with the animal sin offering and the bird burnt offering. Two different versions of how to perform melika are presented—one in the name of Rav and one from a braita. It was known to be one of the more difficult actions the kohen had to perform. Performing the kmitza on the meal offering and the chafina with the incense on Yom Kippur were also known to be challenging. The Mishna describes in detail how the bird burnt offering was performed. Some elements were similar to the sin offering, yet many differed. For example, the head was not severed in the sin offering, but was in the burnt offering. The entire bird was eaten by the kohanim in the sin offering, whereas the burnt offering was completely burned, aside from the parts tossed into the beit hadeshen (crop, feathers, and innards). Other differences include the laws regarding sacrificing with intent for the wrong type of offering. The sin offering is disqualified, as with animal offerings, while the burnt offering is not. Regular laws of pigul apply to both.

Three actions were performed at the bottom of the altar on the southwest side, as derived from verses in the Torah. The bird burnt offering was usually brought on the southeast side so that the kohen could be close to the beit hadeshen, where parts of the bird were discarded. Three actions were performed at the top of the altar on the southwest side, and the kohen performing the action would go directly there instead of walking around the altar entirely. The reason was to avoid damaging the items from the smoke rising at the top of the altar. The Mishna describes in detail how the bird sin offering was performed. A braita provides a source explaining why the blood of this offering was placed on the lower part of the altar and not the upper part, as is done with the animal sin offering and the bird burnt offering. Two different versions of how to perform melika are presented—one in the name of Rav and one from a braita. It was known to be one of the more difficult actions the kohen had to perform. Performing the kmitza on the meal offering and the chafina with the incense on Yom Kippur were also known to be challenging. The Mishna describes in detail how the bird burnt offering was performed. Some elements were similar to the sin offering, yet many differed. For example, the head was not severed in the sin offering, but was in the burnt offering. The entire bird was eaten by the kohanim in the sin offering, whereas the burnt offering was completely burned, aside from the parts tossed into the beit hadeshen (crop, feathers, and innards). Other differences include the laws regarding sacrificing with intent for the wrong type of offering. The sin offering is disqualified, as with animal offerings, while the burnt offering is not. Regular laws of pigul apply to both.

Mishna Baba Kama 09-05 by Shiour Yomi

התוכן במענה על שאלת רבים איך אלו שיכלו לשבת וללמוד תורה באופן של "יגדיל תורה ויאדיר" – נוסעים למקומות רחוקים לעסוק ב"ופרצת"?!: מסופר בכתובות (קג:) אודות ר' חייא שהי' בעצמו צד צביים ופושט עורם וכותב על הקלף את הה' חומשי תורה ומלמדם לה' ילדים, ואת הו' סדרי משנה ומלמדם לו' ילדים, וכ"א מהם הי' מלמד להאחרים את מה שהוא למד וכו'. ר' חייא בעצמו עשה כל זה ולא סמך על אחרים (אף שהשאלה "תורתו מתי נעשית" היתה ידועה גם לו...)! ובכך פעל "שלא תשתכח תורה מישראל" מלכתחילה, שלכן "כמה גדולים מעשה חייא" מר' חנינא שאמר שאם ח"ו נשתכחה תורה מישראל הי' מחזירה ע"י הפלפול וכו'. ובמכ"ש בזמננו, שאנו צריכים לפעול באחרים שבכלל ירצו לשמוע ענין בתורה..., שההנהגה האמורה היא "מצוה שהזמן גרמא" שאא"פ לעשותה ע"י אחרים שדוחה תלמוד תורה. ויש לעשותה מתוך חיות והתלהבות ורגש, ובכך יצליחו עוד יותר לקרב את הנוער (במיוחד) לתומ"צ וכו'.ב' חלקים משיחת מוצש"ק פ' בשלח, יו"ד שבט ה'תשל"ד ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=16-11-2025 Synopsis Some have asked, how is it that people capable of sitting and learning Torah are traveling to distant places to engage in spreading the wellsprings outward? The answer can be understood based on the Gemara (Kesubos 103b) describing how Rabbi Chiya would personally trap deer, skin them, and write the Five Books of the Torah on their parchment, and then teach each Chumash to one child in such a way that each child would then teach the other four children the Chumash he had learned. And he did the same with the Six Orders of the Mishna. Rabbi Chiya did all this himself, without relying on others (even though the question “When will his Torah learning be done” surely could be asked of him, too). They said, “How great are the deeds of Chiya” – greater than the approach of Rabbi Chanina, who said that if chas v'shalom the Torah were forgotten from the Jewish people, then he would restore it through pilpul etc. – because in this way Rabbi Chiya ensured that the Torah would not be forgotten from the Jewish people in the first place. This applies even more so these days, when we it is necessary to influence people to even want to hear words of Torah; today this is a “time-sensitive mitzvah” that “cannot be done by others” and therefore overrides the obligation of Torah study. It must be done with vitality, passion, and feeling, and in this way, one will be even more successful in drawing close (especially) the youth to Torah and mitzvos etc.2 excerpts from sichah of Motzaei Shabbos parashas Beshalach, 10 Shevat 5734 For a transcript in English of the Sicha: https://thedailysicha.com/?date=16-11-2025 לע"נ מרת שרה שפרה ע"ה - בת יבלחט"א ר' בנימין זאב הלוי שי' - צירקוס ליום היארצייט שלה כ"ה מרחשון. ת.נ.צ.ב.ה.

Mishna Baba Kama 09-03 by Shiour Yomi

Sources Can kodshim kalim be eaten when there is no altar? Abaye proved from a braita of Rabbi Yishmael that they cannot be eaten. Rabbi Yirmia raised a difficulty against Abaye from a contradiction between braitot, resolving it in a way that one would conclude that kodshim kalim could be eaten even without an altar. However, Ravina provides an alternative resolution to the contradiction, and the Gemara brings another. Rav Huna says in the name of Rav that the altar in the Tabernacle of Shilo was made of stone. However, a difficulty is raised against this from a braita that explains that the fire of Moshe's copper altar continued until the time of Shlomo. They resolve it by saying that Rav Huna held by a different tannaitic opinion. Alternatively, one can explain that the fire could have still been on Moshe's altar, even though they were using the stone altar. If so, what was the fire used for? The Gemara suggests two possible answers. A Mishna is brought which says that the altar in the time of the Second Temple was expanded to be larger than the one in the First Temple, from 28x28 cubits to 32x32. Why? Rav Yosef suggests it was expanded as they needed more space. Ravin explained it based on a Mishna in Middot that described the addition of the shitin, two holes that were added for the libations.

Rav Yosef offers two additional explanations for why the altar in the Second Temple was constructed larger than the altar in the First Temple. When the Second Temple was built, how did they determine the correct location for the altar? Three explanations are brought. Which components of the altar are essential for carrying out sacrificial rites? The ramp of the altar was positioned on its southern side, measuring sixteen cubits in width and thirty-two cubits in length. Rav Huna cites a source to confirm that the ramp was indeed located in the south. A braita presents an alternative source from a statement by Rabbi Yehuda. There was a space between the altar and the ramp - the origin and function of this gap are clarified. If the ramp was thirty-two cubits long and the altar itself also measured thirty-two cubits in length, how does this align with the Mishna in Midot 5:2, which states that the total length was sixty-two cubits?

Mishna Yomi - Chulin 7:5-6L'uli Nishmas Etta Ahuva bas YaakovNov 14, 2025Fri23 Cheshvan 5786

Sources Can kodshim kalim be eaten when there is no altar? Abaye proved from a braita of Rabbi Yishmael that they cannot be eaten. Rabbi Yirmia raised a difficulty against Abaye from a contradiction between braitot, resolving it in a way that one would conclude that kodshim kalim could be eaten even without an altar. However, Ravina provides an alternative resolution to the contradiction, and the Gemara brings another. Rav Huna says in the name of Rav that the altar in the Tabernacle of Shilo was made of stone. However, a difficulty is raised against this from a braita that explains that the fire of Moshe's copper altar continued until the time of Shlomo. They resolve it by saying that Rav Huna held by a different tannaitic opinion. Alternatively, one can explain that the fire could have still been on Moshe's altar, even though they were using the stone altar. If so, what was the fire used for? The Gemara suggests two possible answers. A Mishna is brought which says that the altar in the time of the Second Temple was expanded to be larger than the one in the First Temple, from 28x28 cubits to 32x32. Why? Rav Yosef suggests it was expanded as they needed more space. Ravin explained it based on a Mishna in Middot that described the addition of the shitin, two holes that were added for the libations.

Rav Yosef offers two additional explanations for why the altar in the Second Temple was constructed larger than the altar in the First Temple. When the Second Temple was built, how did they determine the correct location for the altar? Three explanations are brought. Which components of the altar are essential for carrying out sacrificial rites? The ramp of the altar was positioned on its southern side, measuring sixteen cubits in width and thirty-two cubits in length. Rav Huna cites a source to confirm that the ramp was indeed located in the south. A braita presents an alternative source from a statement by Rabbi Yehuda. There was a space between the altar and the ramp - the origin and function of this gap are clarified. If the ramp was thirty-two cubits long and the altar itself also measured thirty-two cubits in length, how does this align with the Mishna in Midot 5:2, which states that the total length was sixty-two cubits?

Diagrams Study Guide Rav Shravia raises a second difficulty against Rabbi Zeira's proof for Rabbi Yochanan's statement that Rabbi Yosi held the altar was completely in the north from the Mishna in Tamid 29a. He suggests that perhaps it was not Rabbi Yosi's opinion, but rather Rabbi Yosi the Galilean, who held that the altar was in the north. He cites a different braita relating to the placement of the basin (kiyur) and explains why that proves Rabbi Yosi the Galilean must have held that the altar was completely in the north. Rav and Rabbi Yochanan debate the status of sanctified animals that were designated, and then the altar becomes broken. A verse is brought as the source for Rav's position. Two difficulties are raised against Rav's view—one from a braita and one from a statement Rav himself made—and both are resolved. In resolving the second difficulty, the Gemara mentions a position of Rabbi Yehuda. It then explores this opinion in the context of a debate between Rabbi Yehuda and Rabbi Yosi regarding the size and height of the altar in the time of Moshe.

Mishna Yomi - Chulin 7:1-2L'uli Nishmas Etta Ahuva bas YaakovNov 12, 2025Wed21 Cheshvan 5786

Mishna Yomi - Chulin 7:3-4L'uli Nishmas Etta Ahuva bas YaakovNov 13, 2025Thu22 Cheshvan 5786

Diagrams Study Guide Rav Shravia raises a second difficulty against Rabbi Zeira's proof for Rabbi Yochanan's statement that Rabbi Yosi held the altar was completely in the north from the Mishna in Tamid 29a. He suggests that perhaps it was not Rabbi Yosi's opinion, but rather Rabbi Yosi the Galilean, who held that the altar was in the north. He cites a different braita relating to the placement of the basin (kiyur) and explains why that proves Rabbi Yosi the Galilean must have held that the altar was completely in the north. Rav and Rabbi Yochanan debate the status of sanctified animals that were designated, and then the altar becomes broken. A verse is brought as the source for Rav's position. Two difficulties are raised against Rav's view—one from a braita and one from a statement Rav himself made—and both are resolved. In resolving the second difficulty, the Gemara mentions a position of Rabbi Yehuda. It then explores this opinion in the context of a debate between Rabbi Yehuda and Rabbi Yosi regarding the size and height of the altar in the time of Moshe.

Diagrams If kodshei kodashim were slaughtered on top of the altar, is that considered a valid slaughter? Rabbi Yosi maintains that it is as if they were slaughtered in the north, and therefore valid. In contrast, Rabbi Yosi b'Rabbi Yehuda holds that it is only valid if performed on the northern half of the altar. Rav Asi cites Rabbi Yochanan, who explains that Rabbi Yosi viewed the altar as entirely situated in the north. Rav Asi assumes that this was derived from our Mishna, where Rabbi Yosi permits slaughtering on the altar. He further clarifies that when Rabbi Yosi stated, "It is as if it is in the north," he meant to emphasize that although the requirement to slaughter kodshei kodashim is "on the side of the altar," slaughtering on top of the altar is also valid. Rabbi Zeira challenges Rav Asi's interpretation by applying the same connection to Rabbi Yosi b'Rabbi Yehuda's position, that he must hold the altar is situated half in the north and half in the south, and introducing another statement from Rav Asi in the name of Rabbi Yochanan, which contradicts that. The second statement of Rabbi Yochanan is that, according to Rabbi Yosi b'Rabbi Yehuda, if one slaughtered on the ground under where the altar stands, it is invalid. Rav Asi responds by explaining that both Rabbi Yosi and Rabbi Yosi b'Rabbi Yehuda derived their views from a verse in the Torah, and it does not hinge on the location of the altar. The verse is Shemot 20:21: "And you shall slaughter on it (the altar) your burnt and peace offerings." The debate centers on whether the verse states that both burnt and peace offerings may be slaughtered anywhere on the altar, or that burnt offerings must be slaughtered on one half (the north) and peace offerings on the other. Rav Acha of Difti asks Ravina to clarify the meaning of Rabbi Yochanan's statement that slaughtering on the ground where the altar stands is invalid. How can one slaughter on the ground where the altar is standing? Rabbi Zeira returns to the original statement of Rabbi Yochanan—that Rabbi Yosi held the altar was entirely in the north—and seeks a source for this in a Mishna. He cites a Mishna in Tamid 29a, which refers to the location of the ma'aracha hashniya, the second arrangement of wood on the altar, as being in the southwest corner, four cubits toward the north. Rabbi Yosi explained the need for this to be situated opposite the exit of the Sanctuary. Rabbi Zeira argues that the arrangement needed to be opposite the exit of the Sanctuary and four cubits north of the southwest corner, which can only be reconciled with Rabbi Yosi's position that the altar was entirely in the north. However, Rav Ada bar Ahava counters Rabbi Zeira's proof by suggesting that the Mishna can be understood according to Rabbi Yehuda, who held that the altar was situated half in the north and half in the south, centered in the room.

Mishna Yomi - Chulin 6:6-7L'uli Nishmas Etta Ahuva bas YaakovNov 11, 2025Tue20 Cheshvan 5786

Diagrams If kodshei kodashim were slaughtered on top of the altar, is that considered a valid slaughter? Rabbi Yosi maintains that it is as if they were slaughtered in the north, and therefore valid. In contrast, Rabbi Yosi b'Rabbi Yehuda holds that it is only valid if performed on the northern half of the altar. Rav Asi cites Rabbi Yochanan, who explains that Rabbi Yosi viewed the altar as entirely situated in the north. Rav Asi assumes that this was derived from our Mishna, where Rabbi Yosi permits slaughtering on the altar. He further clarifies that when Rabbi Yosi stated, "It is as if it is in the north," he meant to emphasize that although the requirement to slaughter kodshei kodashim is "on the side of the altar," slaughtering on top of the altar is also valid. Rabbi Zeira challenges Rav Asi's interpretation by applying the same connection to Rabbi Yosi b'Rabbi Yehuda's position, that he must hold the altar is situated half in the north and half in the south, and introducing another statement from Rav Asi in the name of Rabbi Yochanan, which contradicts that. The second statement of Rabbi Yochanan is that, according to Rabbi Yosi b'Rabbi Yehuda, if one slaughtered on the ground under where the altar stands, it is invalid. Rav Asi responds by explaining that both Rabbi Yosi and Rabbi Yosi b'Rabbi Yehuda derived their views from a verse in the Torah, and it does not hinge on the location of the altar. The verse is Shemot 20:21: "And you shall slaughter on it (the altar) your burnt and peace offerings." The debate centers on whether the verse states that both burnt and peace offerings may be slaughtered anywhere on the altar, or that burnt offerings must be slaughtered on one half (the north) and peace offerings on the other. Rav Acha of Difti asks Ravina to clarify the meaning of Rabbi Yochanan's statement that slaughtering on the ground where the altar stands is invalid. How can one slaughter on the ground where the altar is standing? Rabbi Zeira returns to the original statement of Rabbi Yochanan—that Rabbi Yosi held the altar was entirely in the north—and seeks a source for this in a Mishna. He cites a Mishna in Tamid 29a, which refers to the location of the ma'aracha hashniya, the second arrangement of wood on the altar, as being in the southwest corner, four cubits toward the north. Rabbi Yosi explained the need for this to be situated opposite the exit of the Sanctuary. Rabbi Zeira argues that the arrangement needed to be opposite the exit of the Sanctuary and four cubits north of the southwest corner, which can only be reconciled with Rabbi Yosi's position that the altar was entirely in the north. However, Rav Ada bar Ahava counters Rabbi Zeira's proof by suggesting that the Mishna can be understood according to Rabbi Yehuda, who held that the altar was situated half in the north and half in the south, centered in the room.

Study Guide The bloods of the firstborn, maaser, and Pesach are only sprinkled once on the altar. This is derived from the fact that the word "saviv"-"around" the altar - appears in the context of the burnt, sin, and guilt offerings. One cannot learn from those cases to others, as details that appear two or three times cannot be used to establish a paradigm for a different case. Rabbi Tarfon taught that the firstborn can be eaten for two days and one night, as it is similar to the peace offering. Rabbi Yosi Hagelili, on his first day in the Beit Midrash in Yavne, raised several difficulties with this comparison and likened it to a guilt and sin offering, which are eaten only for a day and night. When Rabbi Tarfon could no longer respond to the questioning, he left, and Rabbi Akiva took his place and said that in Vayikra 18:18, where the firstborn is compared to the thigh and breast given to the kohen, this is a juxtaposition between the firstborn and the peace offering. Rabbi Yosi Hagellil responded that also the thigh and breast are given to the kohen in a thanksgiving offering which is eaten only for a day and night. Therefore, perhaps the comparison should be made to the thanksgiving offering instead. Rabbi Akiva was convinced by Rabbi Yosi that the comparison should be to the thanksgiving offering, but he found other words in the verse from which to derive an additional day. When Rabbi Yishmael heard about this, he engaged in a lengthy debate with Rabbi Akiva regarding his change of position—that the comparison is to the thanksgiving offering. Rabbi Yishmael argued that the law of the thigh and breast in the thanksgiving offering is derived by juxtaposition (heikesh), and the law about the firstborn is derived from the thigh and breast by juxtaposition, and one cannot derive a law from a juxtaposition on a juxtaposition. However, the Gemara explains that this juxtaposition is not typical: while the law of the thigh and breast is derived by juxtaposition, the time limitation is stated directly. The debate between Rabbi Akiva and Rabbi Yishmael centers on whether a law derived partially by juxtaposition and partially stated explicitly can serve as the basis for a juxtaposition to another law. The Gemara raises two difficulties with Rabbi Yishmael's position—one regarding the number of times the kohen gadol must sprinkle the blood of the bull and goat in the Sanctuary (Heichal) on Yom Kippur, and one regarding the amount of flour required for the loaves of matza that accompany the thanksgiving offering. Each of these laws is derived by means of a juxtaposition on a juxtaposition, along with something explicitly stated or derived by a gezeira shava. Each difficulty is resolved. The Mishna stated that the Pesach may be eaten only until midnight. This is the opinion of Rabbi Elazar ben Azaria, but Rabbi Akiva permits it until dawn. Each derives their opinion from a different verse.

Mishna Yomi - Chulin 6:4-5L'uli Nishmas Etta Ahuva bas YaakovNov 10, 2025Mon19 Cheshvan 5786

Mishna Yomi - Chulin 6:2-3L'uli Nishmas Etta Ahuva bas YaakovNov 9, 2025Sun18 Cheshvan 5786

Study Guide The bloods of the firstborn, maaser, and Pesach are only sprinkled once on the altar. This is derived from the fact that the word "saviv"-"around" the altar - appears in the context of the burnt, sin, and guilt offerings. One cannot learn from those cases to others, as details that appear two or three times cannot be used to establish a paradigm for a different case. Rabbi Tarfon taught that the firstborn can be eaten for two days and one night, as it is similar to the peace offering. Rabbi Yosi Hagelili, on his first day in the Beit Midrash in Yavne, raised several difficulties with this comparison and likened it to a guilt and sin offering, which are eaten only for a day and night. When Rabbi Tarfon could no longer respond to the questioning, he left, and Rabbi Akiva took his place and said that in Vayikra 18:18, where the firstborn is compared to the thigh and breast given to the kohen, this is a juxtaposition between the firstborn and the peace offering. Rabbi Yosi Hagellil responded that also the thigh and breast are given to the kohen in a thanksgiving offering which is eaten only for a day and night. Therefore, perhaps the comparison should be made to the thanksgiving offering instead. Rabbi Akiva was convinced by Rabbi Yosi that the comparison should be to the thanksgiving offering, but he found other words in the verse from which to derive an additional day. When Rabbi Yishmael heard about this, he engaged in a lengthy debate with Rabbi Akiva regarding his change of position—that the comparison is to the thanksgiving offering. Rabbi Yishmael argued that the law of the thigh and breast in the thanksgiving offering is derived by juxtaposition (heikesh), and the law about the firstborn is derived from the thigh and breast by juxtaposition, and one cannot derive a law from a juxtaposition on a juxtaposition. However, the Gemara explains that this juxtaposition is not typical: while the law of the thigh and breast is derived by juxtaposition, the time limitation is stated directly. The debate between Rabbi Akiva and Rabbi Yishmael centers on whether a law derived partially by juxtaposition and partially stated explicitly can serve as the basis for a juxtaposition to another law. The Gemara raises two difficulties with Rabbi Yishmael's position—one regarding the number of times the kohen gadol must sprinkle the blood of the bull and goat in the Sanctuary (Heichal) on Yom Kippur, and one regarding the amount of flour required for the loaves of matza that accompany the thanksgiving offering. Each of these laws is derived by means of a juxtaposition on a juxtaposition, along with something explicitly stated or derived by a gezeira shava. Each difficulty is resolved. The Mishna stated that the Pesach may be eaten only until midnight. This is the opinion of Rabbi Elazar ben Azaria, but Rabbi Akiva permits it until dawn. Each derives their opinion from a different verse.

Study Guide Today's daf is sponsored by Judy and Jerel Shapiro for the marriage today of their son Oren Shapiro to Fay Gamliel of Toronto. "Mazal tov and may they build a Bayit Ne'eman b'Yisrael, and a bayit filled with love and peace!" Today's daf is sponsored by Beth Kissileff in loving memory of the 11 precious souls killed on the 18 of Cheshvan at Dor Hadash, New Light and Tree of Life in Pittsburgh. Joyce Fienberg, Dr Richard Gottfried, Rose Mallinger, Dr. Jerry Rabinowitz, Cecil Rosenthal, David Rosenthal, Bernice Simon, Sylvan Simon, Daniel Stein, Melvin Wax, and Irving Younger. And in honor of the Daf Yomi Pittsburgh group under the leadership of Rabbi Amy Bardack and Eric Lidji. What is the size of the Temple courtyard, the Azara? These boundaries are important for three laws that are specifically done in the azara only - kohanim eat kodshai kodashim, slaughtering kodshim kalim takes place there, and one is punished by karet for entering while impure. Rav Nachman's father specified the boundaries. There was an assumption that he was trying to exclude a particular space by demarcating the exact size. They explain that he must have been excluding the chambers that open into the Azara but are partially outside the Azara boundaries. A difficulty is raised from a Mishna that designates them as sanctified. But it is resolved by explaining that the Mishna was referring to a rabbinic definition, but by Torah law, they are not considered the Azara. Two other sources seem to contradict this explanation, but are resolved.   Rav Avudimi explained the source that the blood is disqualified if not brought on the altar before sunset of the day of the slaughtering. Rabbi Yochanan and Chizkiya disagree about the status of the meat of a peace offering on the night after the second day, both for laws of pigul and notar. Comparisons are made between the meat of the sacrifices that can be eaten for one day and those that can be eaten for two days – explaining the source of the differences between the two regarding the night of the second day. A firstborn, maaser and Pesach are kodshai kalim and have similar laws. However, certain issues surrounding eating them are different – who can eat them, how the meat is prepared, and for how long they can be eaten.   

Study Guide Today's daf is sponsored by Judy and Jerel Shapiro for the marriage today of their son Oren Shapiro to Fay Gamliel of Toronto. "Mazal tov and may they build a Bayit Ne'eman b'Yisrael, and a bayit filled with love and peace!" Today's daf is sponsored by Beth Kissileff in loving memory of the 11 precious souls killed on the 18 of Cheshvan at Dor Hadash, New Light and Tree of Life in Pittsburgh. Joyce Fienberg, Dr Richard Gottfried, Rose Mallinger, Dr. Jerry Rabinowitz, Cecil Rosenthal, David Rosenthal, Bernice Simon, Sylvan Simon, Daniel Stein, Melvin Wax, and Irving Younger. And in honor of the Daf Yomi Pittsburgh group under the leadership of Rabbi Amy Bardack and Eric Lidji. What is the size of the Temple courtyard, the Azara? These boundaries are important for three laws that are specifically done in the azara only - kohanim eat kodshai kodashim, slaughtering kodshim kalim takes place there, and one is punished by karet for entering while impure. Rav Nachman's father specified the boundaries. There was an assumption that he was trying to exclude a particular space by demarcating the exact size. They explain that he must have been excluding the chambers that open into the Azara but are partially outside the Azara boundaries. A difficulty is raised from a Mishna that designates them as sanctified. But it is resolved by explaining that the Mishna was referring to a rabbinic definition, but by Torah law, they are not considered the Azara. Two other sources seem to contradict this explanation, but are resolved.   Rav Avudimi explained the source that the blood is disqualified if not brought on the altar before sunset of the day of the slaughtering. Rabbi Yochanan and Chizkiya disagree about the status of the meat of a peace offering on the night after the second day, both for laws of pigul and notar. Comparisons are made between the meat of the sacrifices that can be eaten for one day and those that can be eaten for two days – explaining the source of the differences between the two regarding the night of the second day. A firstborn, maaser and Pesach are kodshai kalim and have similar laws. However, certain issues surrounding eating them are different – who can eat them, how the meat is prepared, and for how long they can be eaten.   

Mishna Yomi - Chulin 5:5-6:1L'uli Nishmas Etta Ahuva bas YaakovNov 8, 2025Shab17 Cheshvan 5786

Today's daf is sponsored by Diana Bloom in loving memory of her Zayde, Ignacio (Israel) Marmurek, on his 42nd yahrzeit. "A pillar of the Jewish community of Buenos Aires, an ardent Zionist, a loving family man, I am proud to be his granddaughter, and he is missed." Communal peace offerings and guilt offerings have the same requirements. The derivation that communal peace offerings are slaughtered in the North is initially brought from a verse in Vayikra 23:19–20, but this is rejected because it relies on a juxtaposition built upon another juxtaposition - deriving communal peace offerings from sin offerings, which themselves are derived from burnt offerings. Instead, Bamidbar 10:10 presents a direct juxtaposition between communal peace offerings and burnt offerings, making it a stronger source. This raises two questions: why are communal peace offerings juxtaposed to sin offerings in the first verse, and why, in the verse regarding the ram offering of the nazir, is the peace offering juxtaposed with both the sin and burnt offering? One answer is given for the first question, and two possible answers are offered for the second. The Mishna introduces kodshim kalim, sacrifices with a lower level of sanctity. These may be slaughtered anywhere within the Azara and eaten by the owner anywhere in Jerusalem. The first examples cited are the thanksgiving offering (toda) and the peace offering (ram) of the nazir, as they share the same requirements and must be consumed within one day and one night. What is the source that kodshim kalim must be eaten in Jerusalem? Abaye and Rava each derive it differently from Vayikra 10:14. However, Abaye's interpretation is preferred due to a difficulty found in Rava's approach. Regular peace offerings may be eaten over two days and the intervening night. The Gemara cites three verses concerning peace offerings where slaughtering is mentioned, and derives a distinct law from each one—including the rule that they may be slaughtered anywhere in the Azara. Rabbi Eliezer and the first tanna disagree on how these verses should be interpreted and what halakhot can be extracted from them. One of the laws derived from these verses is that the door to the Sanctuary (Heichal) must be open when peace offerings are slaughtered. The Gemara proceeds to analyze the scope and implications of this requirement.

Mishna Yomi - Chulin 5:3-4L'uli Nishmas Etta Ahuva bas YaakovNov 7, 2025Fri16 Cheshvan 5786

Today's daf is sponsored by Diana Bloom in loving memory of her Zayde, Ignacio (Israel) Marmurek, on his 42nd yahrzeit. "A pillar of the Jewish community of Buenos Aires, an ardent Zionist, a loving family man, I am proud to be his granddaughter, and he is missed." Communal peace offerings and guilt offerings have the same requirements. The derivation that communal peace offerings are slaughtered in the North is initially brought from a verse in Vayikra 23:19–20, but this is rejected because it relies on a juxtaposition built upon another juxtaposition - deriving communal peace offerings from sin offerings, which themselves are derived from burnt offerings. Instead, Bamidbar 10:10 presents a direct juxtaposition between communal peace offerings and burnt offerings, making it a stronger source. This raises two questions: why are communal peace offerings juxtaposed to sin offerings in the first verse, and why, in the verse regarding the ram offering of the nazir, is the peace offering juxtaposed with both the sin and burnt offering? One answer is given for the first question, and two possible answers are offered for the second. The Mishna introduces kodshim kalim, sacrifices with a lower level of sanctity. These may be slaughtered anywhere within the Azara and eaten by the owner anywhere in Jerusalem. The first examples cited are the thanksgiving offering (toda) and the peace offering (ram) of the nazir, as they share the same requirements and must be consumed within one day and one night. What is the source that kodshim kalim must be eaten in Jerusalem? Abaye and Rava each derive it differently from Vayikra 10:14. However, Abaye's interpretation is preferred due to a difficulty found in Rava's approach. Regular peace offerings may be eaten over two days and the intervening night. The Gemara cites three verses concerning peace offerings where slaughtering is mentioned, and derives a distinct law from each one—including the rule that they may be slaughtered anywhere in the Azara. Rabbi Eliezer and the first tanna disagree on how these verses should be interpreted and what halakhot can be extracted from them. One of the laws derived from these verses is that the door to the Sanctuary (Heichal) must be open when peace offerings are slaughtered. The Gemara proceeds to analyze the scope and implications of this requirement.

Mishna Yomi - Chulin 4:6-7L'uli Nishmas Etta Ahuva bas YaakovNov 5, 2025Wed14 Cheshvan 5786

Mishna Yomi - Chulin 5:1-2L'uli Nishmas Etta Ahuva bas YaakovNov 6, 2025Thu15 Cheshvan 5786

Mishna Yomi - Chulin 4:4-5L'uli Nishmas Etta Ahuva bas YaakovNov 4, 2025Tue13 Cheshvan 5786

Mishna Yomi - Chulin 4:2-3L'uli Nishmas Etta Ahuva bas YaakovNov 3, 2025Mon12 Cheshvan 5786

Mishna Yomi - Chulin 3:7-4:1L'uli Nishmas Etta Ahuva bas YaakovNov 2, 2025Sun11 Cheshvan 5786

Why does the Mishna begin with the bull offering of Yom Kippur as its first example? Given that the primary halakha regarding slaughtering in the northern part of the Azara (Temple courtyard) is derived from the burnt offering, one might expect that to be the opening case. Why would the inner sin offerings appear before regular sin offerings? The verse that establishes the requirement of slaughtering in the North appears in the context of the sheep burnt offering. From this, the rabbis extrapolate the same requirement for burnt offerings brought from cattle. This derivation hinges on the presence of a connecting vav ("and") in the verse about sheep, which links it to the preceding section discussing cattle. The vav serves as a bridge, allowing the laws of the later section to inform those of the earlier one. However, the Gemara challenges this method of derivation, questioning how it can be valid for those who reject such connections and brings a braita to prove that there is a debate regarding this issue. The debate is about whether one brings a hanging guilt offering if one is in doubt that one committed mei'la, misuse of consecrated property. After initially suggesting that the disagreement was about whether one can derive laws of one section from another if they are connected by a vav, this explanation is rejected, and three alternative interpretations are proposed. Of these, only the final one is accepted. The sin offering, like the burnt offering, must be slaughtered in the North of the Azara. This is derived from Vayikra 4:29, which states that the sin offering is slaughtered "in the place of the burnt offering." Additional verses establish that not only must the blood be received in the North, but the priest receiving it must also be standing in the North. These requirements are shown to be essential and not merely ideal. In Vayikra 4:24, the verse says, "And he shall slaughter it in the North." The Gemara analyzes the word "it" to determine what it might exclude. Four possibilities are considered, and after rejecting three, the Gemara concludes that the correct interpretation is that the animal itself must be in the North, but the person performing the slaughter need not be. Since the sin offering is invalid if not slaughtered and its blood received in the North—and this requirement is derived from the burnt offering—a logical argument is made that the same strict requirement applies to the burnt offering itself.

A sin offering that is slaughtered for the sake of a non-sacred animal, the sacrifice is valid. However, if the owner slaughtered it thinking that the animal was not sacred, it is disqualified. The second category is called mitasek, one who did not at all intend to do the act. The source for this disqualification is brought from two verses, as two are necessary to prove that the intention for the act of slaughtering a sacrifice is an essential component. The Gemara explains that both tanna kama in the Mishna and Rabbi Yosi hold that the intention that is necessary, and can disqualify, is that of the kohen performing the sacrificial rites (or non-kohen who slaughtered). However, Rabbi Elazar b'Rabbi Yosi holds that the owner's intention can disqualify a sacrifice. Abaye brings two others who seem to have a similar opinion to Rabbi Elazar regarding other areas of halakha. Each case involves an instance where one person is performing an action on someone else's item, and the owner's intent can determine the status of the item. One case deals with slaughtering for idol worship, and the other is whether or not an item is considered significant enough to be liable for carrying on Shabbat. The fifth perek specifies details relating to all the sacrifices, including the location of the slaughtering and acceptance of the blood, where the blood is placed, etc. It begins with kodshei kodashim, a higher level of sanctity. The slaughtering of these sacrifices must take place on the northern side of the Azara. Before the Mishna details each of the offerings, it begins with a general statement about all kodshei kodashim and says their slaughtering is performed in the North. Why didn't it also mention another issue that is true for all of them - that their blood is collected in a sacred vessel? The Gemara explains that at first, they thought the blood of the leper could be collected in the kohen's hand, but they then realized that his hand can be used only for the blood going on the leper's ear, finger, and toe. The blood that is placed on the altar must first be placed in a sacred vessel. Since they originally thought otherwise, and two kohanim accept blood, each in a different manner, this is omitted from the opening line of the Mishna.

What is the source in the Mishna for the halakha that one is not liable for the laws of notar and impurity when eating blood? Rabbi Shimon and the rabbis disagree about whether one is liable for eating items that are not fit for consumption while in a state of impurity. Is their dispute limited to items that themselves became impure, or does it also apply to a person who is impure and eats sacrificial items that are pure? Sacrificial offerings are slaughtered with six intentions: for a specific sacrifice, for a specific person, for God, for consumption by fire, to produce a pleasing aroma, and to be accepted by God. In addition, sin and guilt offerings must be slaughtered with intent for the specific sin they atone for. Rabbi Yosi stated that even if the slaughterer did not explicitly have all these intentions in mind, the offering remains valid. This is due to a stipulation enacted by the court that the slaughterer should not articulate all these intentions, in order to prevent errors that could invalidate the sacrifice, as the intention is performed by the one slaughtering/offering the sacrifice, not the owner of the sacrifice.