Podcasts about rabbi shimon

In this Mussar Masterclass (Day 113) on the Gate of Silence in Orchos Tzaddikim, Rabbi Aryeh Wolbe explores the profound power of speech through Rabbi Shimon ben Gamliel's declaration: "All my life I grew up among sages and found nothing better for oneself than silence." King Solomon adds that even a fool appears wise when silent, and one regrets speech far more than silence.The episode contrasts four (or five) categories of speech: forbidden (mockery, flattery, falsehood, slander—each excluding one from the World to Come by opposing Hashem's essence of oneness, truth, purpose, and sustenance); unnecessary/idle chatter (most worldly talk); and beloved/permissible speech (Torah study, praising good deeds, condemning evil to guide others, and essential livelihood matters). A clever servant's tongue dish (soft vs. hard) illustrates how words can uplift or devastate.Rabbi Wolbe warns against modern pitfalls like social media's anonymous cruelty and sensationalism, urging mindful, positive speech that reflects inner holiness. Silence protects from sin, fosters listening, and allows deeper spiritual focus—ultimately elevating the soul.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on June 16, 2025, in Houston, Texas.Released as Podcast on January 2, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Speech, #Silence, #LashonHara, #KingSolomon, #Words ★ Support this podcast ★

In this Mussar Masterclass (Day 113) on the Gate of Silence in Orchos Tzaddikim, Rabbi Aryeh Wolbe explores the profound power of speech through Rabbi Shimon ben Gamliel's declaration: "All my life I grew up among sages and found nothing better for oneself than silence." King Solomon adds that even a fool appears wise when silent, and one regrets speech far more than silence.The episode contrasts four (or five) categories of speech: forbidden (mockery, flattery, falsehood, slander—each excluding one from the World to Come by opposing Hashem's essence of oneness, truth, purpose, and sustenance); unnecessary/idle chatter (most worldly talk); and beloved/permissible speech (Torah study, praising good deeds, condemning evil to guide others, and essential livelihood matters). A clever servant's tongue dish (soft vs. hard) illustrates how words can uplift or devastate.Rabbi Wolbe warns against modern pitfalls like social media's anonymous cruelty and sensationalism, urging mindful, positive speech that reflects inner holiness. Silence protects from sin, fosters listening, and allows deeper spiritual focus—ultimately elevating the soul.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on June 16, 2025, in Houston, Texas.Released as Podcast on January 2, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Speech, #Silence, #LashonHara, #KingSolomon, #Words ★ Support this podcast ★

In this Mussar Masterclass (Day 112), Rabbi Aryeh Wolbe opens the Gate of Silence (Shtika) in Orchos Tzaddikim, praising silence as the greatest trait discovered among sages. Rabbi Shimon ben Gamliel declares: “All my life I grew up among sages and found nothing better for the body than silence.” King Solomon adds that even a fool who remains silent is considered wise, and one regrets speech far more often than silence.Silence protects from sin—especially lashon hara (slander), insults, and harmful words—while allowing deeper listening and reflection. Rabbi Wolbe critiques modern culture's loss of restraint, especially on social media, where anonymity enables vicious speech people would never say face-to-face (cyberbullying, sensationalism, "if it bleeds, it leads"). He warns that habitual negative speech erodes decency even toward the righteous.The episode calls for cultivating silence not as muteness, but as mindful speech: uplifting others, avoiding gossip, and recognizing words' power to heal or destroy. True wisdom lies in knowing when to speak—and when to refrain.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on June 16, 2025, in Houston, Texas.Released as Podcast on January 1, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Speech, #Silence, #LashonHara, #Ethics, #SocialMedia, #Caution ★ Support this podcast ★

In this Mussar Masterclass (Day 112), Rabbi Aryeh Wolbe opens the Gate of Silence (Shtika) in Orchos Tzaddikim, praising silence as the greatest trait discovered among sages. Rabbi Shimon ben Gamliel declares: “All my life I grew up among sages and found nothing better for the body than silence.” King Solomon adds that even a fool who remains silent is considered wise, and one regrets speech far more often than silence.Silence protects from sin—especially lashon hara (slander), insults, and harmful words—while allowing deeper listening and reflection. Rabbi Wolbe critiques modern culture's loss of restraint, especially on social media, where anonymity enables vicious speech people would never say face-to-face (cyberbullying, sensationalism, "if it bleeds, it leads"). He warns that habitual negative speech erodes decency even toward the righteous.The episode calls for cultivating silence not as muteness, but as mindful speech: uplifting others, avoiding gossip, and recognizing words' power to heal or destroy. True wisdom lies in knowing when to speak—and when to refrain.Recorded at TORCH Centre in the Levin Family Studios (B) to a live audience on June 16, 2025, in Houston, Texas.Released as Podcast on January 1, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Speech, #Silence, #LashonHara, #Ethics, #SocialMedia, #Caution ★ Support this podcast ★

Rav held that Moshe served as a kohen gadol. Four tannaitic sources are brought to challenge this position, but each one is ultimately resolved. A braita is then cited to show that whether Moshe was a kohen gadol is itself a tannaitic dispute. One of the tannaitic views in that debate cites a statement of Rabbi Yehoshua ben Korcha: whenever the Torah uses the expression charon af,  anger, it implies some concrete action or consequence. His statement is challenged by the verse in Shemot 11:8, where Moshe becomes angry at Pharaoh, yet no action seems to follow. Reish Lakish resolves this by saying that Moshe slapped Pharaoh in the face. This explanation is challenged by another statement of Reish Lakish, in which he says that Moshe showed respect toward Pharaoh. Two answers are offered to reconcile these conflicting statements. Two verses are then brought to support the principle that one must show respect to a king, even a wicked king, one verse concerning Pharaoh and another concerning Ahab. Earlier, a source had referred to Moshe as a king. However, Ulla stated that Moshe desired to be king but was not granted that status. Rava resolves this by qualifying Ulla's statement: Moshe wished for his sons to inherit kingship, and that request was denied, but Moshe himself was indeed considered a king. The Gemara then asks: from where do we derive that kohanim with any type of blemish are entitled to receive portions of the priestly gifts? Four braitot are cited, each offering a drasha that builds upon the previous one. The Mishna states that those who cannot serve in the Temple do not receive a portion, which seems to contradict the ruling regarding blemished kohanim. Furthermore, the implication that those who do serve may eat is difficult in the case of impure kohanim during communal offerings, where they may serve, yet do not receive a portion. The Gemara explains how this contradiction is resolved. Rav relates that Rabbi Elazar son of Rabbi Shimon was once in the bathroom and devised various arguments that a tevul yom might use to claim a share of sacrificial portions. Yet for every argument he proposed, a pure kohen could cite a verse proving that a tevul yom is excluded, since he cannot perform the Temple service. The Gemara then asks: how was Rabbi Elazar able to think Torah thoughts in the bathroom, something that is normally forbidden?  

Rav held that Moshe served as a kohen gadol. Four tannaitic sources are brought to challenge this position, but each one is ultimately resolved. A braita is then cited to show that whether Moshe was a kohen gadol is itself a tannaitic dispute. One of the tannaitic views in that debate cites a statement of Rabbi Yehoshua ben Korcha: whenever the Torah uses the expression charon af,  anger, it implies some concrete action or consequence. His statement is challenged by the verse in Shemot 11:8, where Moshe becomes angry at Pharaoh, yet no action seems to follow. Reish Lakish resolves this by saying that Moshe slapped Pharaoh in the face. This explanation is challenged by another statement of Reish Lakish, in which he says that Moshe showed respect toward Pharaoh. Two answers are offered to reconcile these conflicting statements. Two verses are then brought to support the principle that one must show respect to a king, even a wicked king, one verse concerning Pharaoh and another concerning Ahab. Earlier, a source had referred to Moshe as a king. However, Ulla stated that Moshe desired to be king but was not granted that status. Rava resolves this by qualifying Ulla's statement: Moshe wished for his sons to inherit kingship, and that request was denied, but Moshe himself was indeed considered a king. The Gemara then asks: from where do we derive that kohanim with any type of blemish are entitled to receive portions of the priestly gifts? Four braitot are cited, each offering a drasha that builds upon the previous one. The Mishna states that those who cannot serve in the Temple do not receive a portion, which seems to contradict the ruling regarding blemished kohanim. Furthermore, the implication that those who do serve may eat is difficult in the case of impure kohanim during communal offerings, where they may serve, yet do not receive a portion. The Gemara explains how this contradiction is resolved. Rav relates that Rabbi Elazar son of Rabbi Shimon was once in the bathroom and devised various arguments that a tevul yom might use to claim a share of sacrificial portions. Yet for every argument he proposed, a pure kohen could cite a verse proving that a tevul yom is excluded, since he cannot perform the Temple service. The Gemara then asks: how was Rabbi Elazar able to think Torah thoughts in the bathroom, something that is normally forbidden?  

Study Guide There is a dispute between Rabbi Nechemia and Rabbi Yehuda and Rabbi Shimon regarding the reason Aaron burned the sin‑offering goat on the eighth day of the inauguration (miluim). Rabbi Nehemiah holds that the reason was aninut (the status of a mourner on the day of death), whereas Rabbi Shimon and Rabbi Yehuda argue that the goat was burned because it had become impure. They raise three objections to Rabbi Nechemia's position - how can these objections be resolved, and how does each of them interpret the verses in the passage? When did Pinchas become a kohen? According to Rav, Moshe served as the kohen gadol. The Gemara raises objections to his statement.

Study Guide There is a dispute between Rabbi Nechemia and Rabbi Yehuda and Rabbi Shimon regarding the reason Aaron burned the sin‑offering goat on the eighth day of the inauguration (miluim). Rabbi Nehemiah holds that the reason was aninut (the status of a mourner on the day of death), whereas Rabbi Shimon and Rabbi Yehuda argue that the goat was burned because it had become impure. They raise three objections to Rabbi Nechemia's position - how can these objections be resolved, and how does each of them interpret the verses in the passage? When did Pinchas become a kohen? According to Rav, Moshe served as the kohen gadol. The Gemara raises objections to his statement.

Study Guide Three additional resolutions, bringing the total to five, are proposed to reconcile the contradiction between the two baraitot, each of which presents a different view of Rabbi Shimon on whether an onen may eat the Pesach offering at night. A challenge is raised against the third resolution, evidence is presented in support of the fourth, and a statement of Rava bar Rav Huna is cited to bolster the fifth.

Rabbi Shimon's position of the acute mourner and the Pesach offering - and ways of resolving the apparent contradictions in his respective positions. Specifically, must the kohen become impure for the death of a close relative or does he have permission to do so? A clear dispute. But the need for a "met mitzvah" - perhaps that is not disputed, and the kohen must become impure for the sake of that need to bury. Also, a deeper dive into the view that says the acutely mourning kohen must partake of the Pesach offering.

Study Guide Three additional resolutions, bringing the total to five, are proposed to reconcile the contradiction between the two baraitot, each of which presents a different view of Rabbi Shimon on whether an onen may eat the Pesach offering at night. A challenge is raised against the third resolution, evidence is presented in support of the fourth, and a statement of Rava bar Rav Huna is cited to bolster the fifth.

After the Mishna discusses which kohanim are entitled to portions of sacrificial meat, Reish Lakish derives from the verse "the kohen who offers it shall eat it" that only those who perform the service may partake, excluding a tvul yom and mechusar kipurim. The Gemara challenges this, noting that priests on weekly rotation receive a share even if they did not offer that sacrifice, and that minors also eat despite being unfit for service. The verse is therefore reinterpreted to mean that those "fit for service" may receive a portion, though others, such as children, may still partake in eating. This raises a difficulty regarding blemished priests, who are unfit for offering yet still receive a share. To resolve this, the verse "all male kohanim" is understood to include them, and the Gemara analyzes why a tvul yom is excluded while a blemished priest is included. Reish Lakish further asks whether a blemished kohen who is also impure may receive a portion. Raba cites the case of the kohen gadol who, while an onen (mourner on the day of a relative's death), works in the Temple but cannot eat, and does not receive a share to eat later - showing that eligibility requires fitness for eating. Rav Oshaya raises a similar question about a kohen who is impure in a situation where impurity is permitted for communal offerings, and Ravina responds with the same proof from the kohen gadol, again affirming that fitness for eating is required. The Mishna states that an onen may touch sacred items, which contradicts a Mishna in Chagiga 21a requiring immersion for sacrificial items (kodashim). Three resolutions are offered: first, that our Mishna refers to before immersion, though this is rejected since immersion does not remove aninut; second, distinguishing between one who was careful to avoid impurity that conveys tumah but not impurity that disqualifies, versus one who was careful in all respects; and third, that our Mishna refers to touching, while Chagiga refers to eating. A source is brought to prove that there could be situations where one is careful about one type of impurity and not another, a distinction that carries halakhic consequences. Since the Mishna rules that an onen does not receive a share, it seems to imply that he may nevertheless eat sacrificial meat. Yet this conflicts with Pesachim 91b, which teaches that an onen may immerse and eat the Passover sacrifice at night but not other offerings. The resolution distinguishes between Passover, where eating is permitted due to its unique requirements, and other sacrifices throughout the year. This leads to mention of a debate between Rabbi Yehuda and Rabbi Shimon over whether nighttime aninut is biblical or rabbinic, since the permission for the onen to eat the Passover sacrifice rests on Rabbi Shimon's view that it is rabbinic. However, a braita suggests that Rabbi Shimon holds aninut at night to be a Torah law. Two possible resolutions are offered to reconcile this apparent contradiction.  

After the Mishna discusses which kohanim are entitled to portions of sacrificial meat, Reish Lakish derives from the verse "the kohen who offers it shall eat it" that only those who perform the service may partake, excluding a tvul yom and mechusar kipurim. The Gemara challenges this, noting that priests on weekly rotation receive a share even if they did not offer that sacrifice, and that minors also eat despite being unfit for service. The verse is therefore reinterpreted to mean that those "fit for service" may receive a portion, though others, such as children, may still partake in eating. This raises a difficulty regarding blemished priests, who are unfit for offering yet still receive a share. To resolve this, the verse "all male kohanim" is understood to include them, and the Gemara analyzes why a tvul yom is excluded while a blemished priest is included. Reish Lakish further asks whether a blemished kohen who is also impure may receive a portion. Raba cites the case of the kohen gadol who, while an onen (mourner on the day of a relative's death), works in the Temple but cannot eat, and does not receive a share to eat later - showing that eligibility requires fitness for eating. Rav Oshaya raises a similar question about a kohen who is impure in a situation where impurity is permitted for communal offerings, and Ravina responds with the same proof from the kohen gadol, again affirming that fitness for eating is required. The Mishna states that an onen may touch sacred items, which contradicts a Mishna in Chagiga 21a requiring immersion for sacrificial items (kodashim). Three resolutions are offered: first, that our Mishna refers to before immersion, though this is rejected since immersion does not remove aninut; second, distinguishing between one who was careful to avoid impurity that conveys tumah but not impurity that disqualifies, versus one who was careful in all respects; and third, that our Mishna refers to touching, while Chagiga refers to eating. A source is brought to prove that there could be situations where one is careful about one type of impurity and not another, a distinction that carries halakhic consequences. Since the Mishna rules that an onen does not receive a share, it seems to imply that he may nevertheless eat sacrificial meat. Yet this conflicts with Pesachim 91b, which teaches that an onen may immerse and eat the Passover sacrifice at night but not other offerings. The resolution distinguishes between Passover, where eating is permitted due to its unique requirements, and other sacrifices throughout the year. This leads to mention of a debate between Rabbi Yehuda and Rabbi Shimon over whether nighttime aninut is biblical or rabbinic, since the permission for the onen to eat the Passover sacrifice rests on Rabbi Shimon's view that it is rabbinic. However, a braita suggests that Rabbi Shimon holds aninut at night to be a Torah law. Two possible resolutions are offered to reconcile this apparent contradiction.  

The Gemara raises two difficulties with the conclusion that earthenware vessels can be koshered by placing fire inside them. First, why does the Torah command that earthenware vessels in which sanctified meat was cooked must be broken, if they could simply be put into a kiln? The answer given is that kilns could not be used in Jerusalem, as they would blacken the walls and mar the beauty of the city. Second, why were the Temple ovens made of metal if earthenware ovens could have been used and koshered? The assumption behind this question is flawed, since the ovens needed to serve as a sanctified vessel in certain cases (such as the two loaves on Shavuot and the showbread), and sanctified vessels cannot be made of earthenware. Rav Yitzchak bar Yehuda left the study hall of Rami bar Hama and joined that of Rav Sheshet. Rami bar Hama was offended, assuming Rav Yitzchak sought greater honor. Rav Yitzchak explained that he had not received satisfactory answers from Rami bar Hama, who relied on logical reasoning rather than tannaitic sources. Rami bar Hama challenged Rav Yitzchak to send him a question, promising to answer with a tannaitic source. Rav Yitzchak asked about merika and shtifa (scouring and rinsing) of a vessel in which only part was used for cooking sacrificial items: does the entire vessel require cleansing, or only the part that was used? Rami bar Hama answered logically that only the part used requires cleansing, as in the case of blood on clothing. Rav Yitzchak rejected this reasoning and cited a braita proving the opposite, thereby refuting Rami bar Hama completely. Rabbi Yehuda and Rabbi Shimon disagree about whether the requirement of merika and shtifa applies to both kodshei kodashim and kodashim kalim, or only to kodshei kodashim. From where do they derive this distinction? They both agree that merika and shtifa do not apply to truma. The Gemara raises a challenge to this from a braita, and three answers are offered.

The Gemara raises two difficulties with the conclusion that earthenware vessels can be koshered by placing fire inside them. First, why does the Torah command that earthenware vessels in which sanctified meat was cooked must be broken, if they could simply be put into a kiln? The answer given is that kilns could not be used in Jerusalem, as they would blacken the walls and mar the beauty of the city. Second, why were the Temple ovens made of metal if earthenware ovens could have been used and koshered? The assumption behind this question is flawed, since the ovens needed to serve as a sanctified vessel in certain cases (such as the two loaves on Shavuot and the showbread), and sanctified vessels cannot be made of earthenware. Rav Yitzchak bar Yehuda left the study hall of Rami bar Hama and joined that of Rav Sheshet. Rami bar Hama was offended, assuming Rav Yitzchak sought greater honor. Rav Yitzchak explained that he had not received satisfactory answers from Rami bar Hama, who relied on logical reasoning rather than tannaitic sources. Rami bar Hama challenged Rav Yitzchak to send him a question, promising to answer with a tannaitic source. Rav Yitzchak asked about merika and shtifa (scouring and rinsing) of a vessel in which only part was used for cooking sacrificial items: does the entire vessel require cleansing, or only the part that was used? Rami bar Hama answered logically that only the part used requires cleansing, as in the case of blood on clothing. Rav Yitzchak rejected this reasoning and cited a braita proving the opposite, thereby refuting Rami bar Hama completely. Rabbi Yehuda and Rabbi Shimon disagree about whether the requirement of merika and shtifa applies to both kodshei kodashim and kodashim kalim, or only to kodshei kodashim. From where do they derive this distinction? They both agree that merika and shtifa do not apply to truma. The Gemara raises a challenge to this from a braita, and three answers are offered.

The same issue raised on the previous page regarding laundering vessels removed from the Azara is now applied to breaking earthenware vessels and performing merika (scrubbing) and shetifa (rinsing) of metal vessels. If these vessels are punctured and lose their status as valid utensils, how can the mitzva of breaking or cleaning them be fulfilled? Reish Lakish teaches how to handle a priestly garment that becomes impure, since it cannot be torn. Rav Adda bar Ahava challenges his suggestion, but the Gemara resolves the difficulty. The Gemara raises a difficulty with the obligation of laundering: how can blood be laundered in the Azara if Rav Nachman, quoting Raba bar Avuha, rules that blood of a sin offering and stains from nega'im require cleansing with the seven prescribed detergents, one of which is urine? According to a braita, urine may not be brought into the Temple. The resolution is to bring the urine mixed with saliva (rok tafel). The Mishna teaches that vessels in which sacrificial meat was cooked, or into which boiling liquid was poured, require merika and shetifa, whether from kodashei kodashim or kodashim kalim. Rabbi Shimon disagrees, exempting kodashim kalim from this requirement. A braita explains that the words in the verse in Vayikra 6:21, "that which was cooked in it," extend the law to include pouring boiling liquid into a vessel. Rami bar Chama raises the question of whether meat suspended in the air of the oven counts as cooking for the purposes of requiring breaking the oven. Rava brings a source to answer this question, but it is rejected. A statement of Rav Nachman in the name of Raba bar Avuha is also cited to answer the question, but it too is rejected. A practical case is cited where an oven was plastered with fat, and Raba bar Ahilai forbade eating bread baked in it forever, lest one come to eat it with dairy dip (kutach). This ruling is challenged by a braita that prohibits kneading dough with milk or plastering an oven with fat, but allows use once the oven is reheated (as koshering removes the flavor). Raba bar Ahilai's ruling is therefore rejected. Ravina asks Rav Ashi why, if Raba bar Ahilai was refuted, Rav ruled that pots on Pesach must be broken. Rav Ashi explains that Rav understood the braita to be referring to metal vessels. Alternatively, one can distinguish between earthenware ovens, whose heat is on the inside (so koshering works), and earthenware pots, which are heated from the outside and cannot be properly koshered.

The same issue raised on the previous page regarding laundering vessels removed from the Azara is now applied to breaking earthenware vessels and performing merika (scrubbing) and shetifa (rinsing) of metal vessels. If these vessels are punctured and lose their status as valid utensils, how can the mitzva of breaking or cleaning them be fulfilled? Reish Lakish teaches how to handle a priestly garment that becomes impure, since it cannot be torn. Rav Adda bar Ahava challenges his suggestion, but the Gemara resolves the difficulty. The Gemara raises a difficulty with the obligation of laundering: how can blood be laundered in the Azara if Rav Nachman, quoting Raba bar Avuha, rules that blood of a sin offering and stains from nega'im require cleansing with the seven prescribed detergents, one of which is urine? According to a braita, urine may not be brought into the Temple. The resolution is to bring the urine mixed with saliva (rok tafel). The Mishna teaches that vessels in which sacrificial meat was cooked, or into which boiling liquid was poured, require merika and shetifa, whether from kodashei kodashim or kodashim kalim. Rabbi Shimon disagrees, exempting kodashim kalim from this requirement. A braita explains that the words in the verse in Vayikra 6:21, "that which was cooked in it," extend the law to include pouring boiling liquid into a vessel. Rami bar Chama raises the question of whether meat suspended in the air of the oven counts as cooking for the purposes of requiring breaking the oven. Rava brings a source to answer this question, but it is rejected. A statement of Rav Nachman in the name of Raba bar Avuha is also cited to answer the question, but it too is rejected. A practical case is cited where an oven was plastered with fat, and Raba bar Ahilai forbade eating bread baked in it forever, lest one come to eat it with dairy dip (kutach). This ruling is challenged by a braita that prohibits kneading dough with milk or plastering an oven with fat, but allows use once the oven is reheated (as koshering removes the flavor). Raba bar Ahilai's ruling is therefore rejected. Ravina asks Rav Ashi why, if Raba bar Ahilai was refuted, Rav ruled that pots on Pesach must be broken. Rav Ashi explains that Rav understood the braita to be referring to metal vessels. Alternatively, one can distinguish between earthenware ovens, whose heat is on the inside (so koshering works), and earthenware pots, which are heated from the outside and cannot be properly koshered.

Study Guide Rami bar Hama asks Rav Chisda whether blood that splashes onto a garment already impure requires laundering. Rav Huna son of Rav Yehoshua explains that the question hinges on whether laundering is unnecessary only when impurity and disqualification occur sequentially, or even when they occur simultaneously. Rav Chisda connects the issue to a dispute between Rabbi Elazar and the rabbis regarding the status of mei chatat that became impure, as interpreted by Abaye. To clarify Abaye's understanding, the Gemara presents a broader disagreement among Raba, Abaye, and Rava about the nature of the disagreement between Rabbi Elazar and the rabbis. A braita teaches that only blood fit for sprinkling requires laundering, excluding blood already disqualified. Rabbi Akiva rules that blood which had a moment of fitness and was later disqualified does require laundering, while Rabbi Shimon maintains that disqualified blood never requires it. The Mishna rules that blood splashed from the neck of the animal, or from the altar's corner or base, does not require laundering, nor does blood spilled on the floor and later gathered, since only blood received in a vessel and fit for sprinkling requires laundering. Two braitot are cited to demonstrate how these laws are derived from verses in the Torah. The Gemara further clarifies that the requirement of being "capable of sprinkling" excludes cases where less than the requisite measure was received in each vessel. Rava explains that this principle is rooted in a drasha on the verse in Vayikra 4:6. After presenting several drashot on the different words of that verse, the Gemara analyzes them both in relation to one another - explaining why each was necessary - and in relation to other statements. The Mishna continues with blood splashed on the hide: before flaying it does not require laundering, but after flaying it does. Rabbi Elazar limits laundering to the place of the blood and only where the material is susceptible to impurity. A braita extends laundering obligations to garments, sackcloth, and hides, and specifies that laundering, breaking of earthenware vessels, and rinsing of copper vessels must all be performed in a sacred place. Laundering is a stringency unique to the sin offering compared to other kodshei kodashim.

Study Guide Rami bar Hama asks Rav Chisda whether blood that splashes onto a garment already impure requires laundering. Rav Huna son of Rav Yehoshua explains that the question hinges on whether laundering is unnecessary only when impurity and disqualification occur sequentially, or even when they occur simultaneously. Rav Chisda connects the issue to a dispute between Rabbi Elazar and the rabbis regarding the status of mei chatat that became impure, as interpreted by Abaye. To clarify Abaye's understanding, the Gemara presents a broader disagreement among Raba, Abaye, and Rava about the nature of the disagreement between Rabbi Elazar and the rabbis. A braita teaches that only blood fit for sprinkling requires laundering, excluding blood already disqualified. Rabbi Akiva rules that blood which had a moment of fitness and was later disqualified does require laundering, while Rabbi Shimon maintains that disqualified blood never requires it. The Mishna rules that blood splashed from the neck of the animal, or from the altar's corner or base, does not require laundering, nor does blood spilled on the floor and later gathered, since only blood received in a vessel and fit for sprinkling requires laundering. Two braitot are cited to demonstrate how these laws are derived from verses in the Torah. The Gemara further clarifies that the requirement of being "capable of sprinkling" excludes cases where less than the requisite measure was received in each vessel. Rava explains that this principle is rooted in a drasha on the verse in Vayikra 4:6. After presenting several drashot on the different words of that verse, the Gemara analyzes them both in relation to one another - explaining why each was necessary - and in relation to other statements. The Mishna continues with blood splashed on the hide: before flaying it does not require laundering, but after flaying it does. Rabbi Elazar limits laundering to the place of the blood and only where the material is susceptible to impurity. A braita extends laundering obligations to garments, sackcloth, and hides, and specifies that laundering, breaking of earthenware vessels, and rinsing of copper vessels must all be performed in a sacred place. Laundering is a stringency unique to the sin offering compared to other kodshei kodashim.

Shmuel holds that, according to Rabbi Akiva, wine may be brought as a voluntary offering, with the wine sprinkled on the altar. However, a braita records that Rabbi Akiva maintained the wine was poured into cups at the top of the altar, which raises a difficulty for Shmuel's position. The Gemara resolves this by explaining that Shmuel follows Rabbi Shimon, while the braita reflects Rabbi Yehuda's view regarding whether one is liable for an act intended for one purpose that incidentally results in a prohibition - even when one has no interest in the prohibited outcome (davar sh'aino mitkaven). In this case, pouring wine on the altar partially extinguishes the fire, which is forbidden by Torah law, though the intention is not to extinguish it. A further difficulty is raised: Shmuel himself rules like Rabbi Yehuda in prohibiting extinguishing a wood coal found in the public domain. This is resolved by distinguishing between the two cases. Shmuel aligns with Rabbi Shimon regarding davar she'eino mitkaven (an act intended for one purpose that incidentally results in a prohibited action), but with Rabbi Yehuda regarding melacha she'eina tzricha l'gufa (performing a forbidden action not for its typical purpose). If the blood of a sin offering is sprinkled on a garment before the blood is presented on the altar, that garment requires laundering in the Azara. This applies both to sin offerings brought on the outer altar and those brought on the inner altar, but not to bird sin offerings. This distinction is derived from a drasha on Vayikra 6:18, which both expands and limits the law. Why are bird offerings excluded while inner sin offerings are included? Three answers are given. Two questions were asked about bird sin offerings. The answer to the second was supplied from a braita related to this topic, but ultimately both questions remain unresolved. Levi asked whether blood that transferred from one garment to another also requires laundering. Rebbi answers that it does and explains the reasoning.  

Shmuel holds that, according to Rabbi Akiva, wine may be brought as a voluntary offering, with the wine sprinkled on the altar. However, a braita records that Rabbi Akiva maintained the wine was poured into cups at the top of the altar, which raises a difficulty for Shmuel's position. The Gemara resolves this by explaining that Shmuel follows Rabbi Shimon, while the braita reflects Rabbi Yehuda's view regarding whether one is liable for an act intended for one purpose that incidentally results in a prohibition - even when one has no interest in the prohibited outcome (davar sh'aino mitkaven). In this case, pouring wine on the altar partially extinguishes the fire, which is forbidden by Torah law, though the intention is not to extinguish it. A further difficulty is raised: Shmuel himself rules like Rabbi Yehuda in prohibiting extinguishing a wood coal found in the public domain. This is resolved by distinguishing between the two cases. Shmuel aligns with Rabbi Shimon regarding davar she'eino mitkaven (an act intended for one purpose that incidentally results in a prohibited action), but with Rabbi Yehuda regarding melacha she'eina tzricha l'gufa (performing a forbidden action not for its typical purpose). If the blood of a sin offering is sprinkled on a garment before the blood is presented on the altar, that garment requires laundering in the Azara. This applies both to sin offerings brought on the outer altar and those brought on the inner altar, but not to bird sin offerings. This distinction is derived from a drasha on Vayikra 6:18, which both expands and limits the law. Why are bird offerings excluded while inner sin offerings are included? Three answers are given. Two questions were asked about bird sin offerings. The answer to the second was supplied from a braita related to this topic, but ultimately both questions remain unresolved. Levi asked whether blood that transferred from one garment to another also requires laundering. Rebbi answers that it does and explains the reasoning.  

If one sacrifice is more frequent (tadir), but another is more sanctified, which takes precedence? Three cases are brought from the first Mishna of the chapter (Zevachim 89) to prove that frequency takes precedence, but each is rejected in the same manner. A Mishna relating to the order of blessings in kiddush and a statement of Rabbi Yochanan are also cited to support the principle of frequency, but these too are rejected. Finally, an inference is drawn from the Mishna in Zevachim 90, which implies that if a peace offering and a guilt or sin offering were before the kohen, and both were from that day, the guilt or sin offering would take precedence - even though peace offerings are more common. To reject this proof, Rava distinguishes between "frequent" and "common." Rav Huna challenges Rava's distinction from a source about brit mila and Pesach, where brit mila is considered tadir. His difficulty, however, is resolved in two possible ways. Another question arises: if a less frequent sacrifice is slaughtered first and then they realize their error, should someone mix the blood (to prevent coagulation) while the more frequent sacrifice is offered first, or should they complete the one already begun? Four sources are brought to address this issue (three of which were also cited earlier), but all attempts are rejected. In the Mishna, Rabbi Shimon and Rabbi Tarfon disagree about whether oil can be offered in the Temple as a voluntary offering. Shmuel explains that according to Rabbi Tarfon, who permits it, only a kmitza (handful) is burned on the altar, while the remainder is given to the kohanim to eat. Rabbi Zeira supports Shmuel's view from the Mishna, while Abaye presents an alternative opinion: that a voluntary oil offering is burned in its entirety, also citing proof from the Mishna. A Tosefta raises a difficulty for Shmuel, but it is resolved. The Gemara then suggests that this is a tannaitic debate; after an attempt to refute the suggestion, it is upheld. Regarding wine, there is likewise a debate about whether it can be brought as a voluntary offering. Shmuel explains that according to Rabbi Akiva, it may be offered, with the wine sprinkled on the altar. However, this raises the issue of partially extinguishing the altar's fire, which is forbidden by Torah law. Others maintain that the wine is poured into the cups at the top of the altar. The Gemara concludes that this debate parallels the dispute between Rabbi Shimon and Rabbi Yehuda (usually in the context of melacha on Shabbat) about whether one is liable for an act intended for one purpose that incidentally results in a prohibition - even when one has no interest in the prohibited outcome.

If one sacrifice is more frequent (tadir), but another is more sanctified, which takes precedence? Three cases are brought from the first Mishna of the chapter (Zevachim 89) to prove that frequency takes precedence, but each is rejected in the same manner. A Mishna relating to the order of blessings in kiddush and a statement of Rabbi Yochanan are also cited to support the principle of frequency, but these too are rejected. Finally, an inference is drawn from the Mishna in Zevachim 90, which implies that if a peace offering and a guilt or sin offering were before the kohen, and both were from that day, the guilt or sin offering would take precedence - even though peace offerings are more common. To reject this proof, Rava distinguishes between "frequent" and "common." Rav Huna challenges Rava's distinction from a source about brit mila and Pesach, where brit mila is considered tadir. His difficulty, however, is resolved in two possible ways. Another question arises: if a less frequent sacrifice is slaughtered first and then they realize their error, should someone mix the blood (to prevent coagulation) while the more frequent sacrifice is offered first, or should they complete the one already begun? Four sources are brought to address this issue (three of which were also cited earlier), but all attempts are rejected. In the Mishna, Rabbi Shimon and Rabbi Tarfon disagree about whether oil can be offered in the Temple as a voluntary offering. Shmuel explains that according to Rabbi Tarfon, who permits it, only a kmitza (handful) is burned on the altar, while the remainder is given to the kohanim to eat. Rabbi Zeira supports Shmuel's view from the Mishna, while Abaye presents an alternative opinion: that a voluntary oil offering is burned in its entirety, also citing proof from the Mishna. A Tosefta raises a difficulty for Shmuel, but it is resolved. The Gemara then suggests that this is a tannaitic debate; after an attempt to refute the suggestion, it is upheld. Regarding wine, there is likewise a debate about whether it can be brought as a voluntary offering. Shmuel explains that according to Rabbi Akiva, it may be offered, with the wine sprinkled on the altar. However, this raises the issue of partially extinguishing the altar's fire, which is forbidden by Torah law. Others maintain that the wine is poured into the cups at the top of the altar. The Gemara concludes that this debate parallels the dispute between Rabbi Shimon and Rabbi Yehuda (usually in the context of melacha on Shabbat) about whether one is liable for an act intended for one purpose that incidentally results in a prohibition - even when one has no interest in the prohibited outcome.

Ravina bar Shila holds that the imurim, parts of kodashim kalim designated for burning, that are taken out of the Azara before the sprinkling of the blood are disqualified. The Gemara explores whether this aligns with a tannaitic dispute between Rabbi Eliezer and Rabbi Akiva, but Rav Papa clarifies that their disagreement pertains to a different case. The Gemara examines the order of precedence in the Mishna, which places bird offerings before meal offerings, and sin-related meal offerings before voluntary ones. Although one could argue for reversing the order, the Mishna's reasoning is deemed stronger and thus upheld. A sin offering, even of a bird, takes precedence over any burnt offering, even of an animal. This hierarchy is supported by three verses addressing different scenarios. Although three tannaitic sources appear to challenge this principle, the Gemara resolves these contradictions. Sin offerings also precede guilt offerings, except the guilt offering for a metzora (leper), because it comes to purify the leper. This offering, along with the guilt offering of a nazir, differs from other guilt offerings in two distinct ways. The order of precedence for sacrifices also applies to the consumption of their meat. Rabbi Shimon and Rabbi Meir disagree about whether spices of teruma may be added when cooking sacrificial meat. Rabbi Shimon permits it, while Rabbi Meir prohibits it due to the risk of disqualifying the teruma, which would then require burning.  

Ravina bar Shila holds that the imurim, parts of kodashim kalim designated for burning, that are taken out of the Azara before the sprinkling of the blood are disqualified. The Gemara explores whether this aligns with a tannaitic dispute between Rabbi Eliezer and Rabbi Akiva, but Rav Papa clarifies that their disagreement pertains to a different case. The Gemara examines the order of precedence in the Mishna, which places bird offerings before meal offerings, and sin-related meal offerings before voluntary ones. Although one could argue for reversing the order, the Mishna's reasoning is deemed stronger and thus upheld. A sin offering, even of a bird, takes precedence over any burnt offering, even of an animal. This hierarchy is supported by three verses addressing different scenarios. Although three tannaitic sources appear to challenge this principle, the Gemara resolves these contradictions. Sin offerings also precede guilt offerings, except the guilt offering for a metzora (leper), because it comes to purify the leper. This offering, along with the guilt offering of a nazir, differs from other guilt offerings in two distinct ways. The order of precedence for sacrifices also applies to the consumption of their meat. Rabbi Shimon and Rabbi Meir disagree about whether spices of teruma may be added when cooking sacrificial meat. Rabbi Shimon permits it, while Rabbi Meir prohibits it due to the risk of disqualifying the teruma, which would then require burning.  

Study Guide In the dispute among the five Tannaim regarding which items remain on the altar even if they have become invalid, Reish Lakish points out cases where there is a practical halakhic difference between the various opinions. According to the Gemara, his novelty lies in one specific case, where he wanted to emphasize that Rabbi Shimon still maintains his position in a case of libations that accompany the sacrifice but were not brought on the same day the sacrifice was offered. There is also a dispute between Rabbi Shimon and Rabbi Yehuda regarding which types of disqualifications fall under the rule of "if they have ascended [the altar], they do not descend." The Gemara cites a braita that explains the textual basis for their respective opinions.

Study Guide In the dispute among the five Tannaim regarding which items remain on the altar even if they have become invalid, Reish Lakish points out cases where there is a practical halakhic difference between the various opinions. According to the Gemara, his novelty lies in one specific case, where he wanted to emphasize that Rabbi Shimon still maintains his position in a case of libations that accompany the sacrifice but were not brought on the same day the sacrifice was offered. There is also a dispute between Rabbi Shimon and Rabbi Yehuda regarding which types of disqualifications fall under the rule of "if they have ascended [the altar], they do not descend." The Gemara cites a braita that explains the textual basis for their respective opinions.

Study Guide Blood from a sin offering is disqualified if it is brought into the Sanctuary. But what about sin offering blood that was designated to be presented in the Sanctuary and was instead brought into the Kodesh HaKodashim - is it similarly disqualified? And if it is, what about blood that was supposed to go into the Kodesh HaKodashim but was taken out and then brought back in? Or taken out and brought to the altar and then back to the parochet?   Rabbi Eliezer and Rabbi Shimon disagree regarding sacrifices whose blood is brought into the Sanctuary. Is the offering disqualified merely by the act of bringing the blood inside, or only if the blood is actually presented on the altar? The Gemara cites sources for each opinion and explains the underlying basis of their debate. Rabbi Yehuda rules that blood brought into the Sanctuary accidentally is exempt from disqualification. But what would he say if the blood was brought in intentionally, would it be disqualified only if it was presented? Rabbi Yirmia introduces a braita to address this question. Items that are disqualified are not meant to be placed on the altar. Yet if they are placed there, the altar sanctifies them and they must remain. However, there is a tannaitic dispute regarding which types of items are not removed once placed on the altar. Five different opinions are presented, and the Gemara explores the reasoning behind each of these views and why they disagree.

Study Guide Blood from a sin offering is disqualified if it is brought into the Sanctuary. But what about sin offering blood that was designated to be presented in the Sanctuary and was instead brought into the Kodesh HaKodashim - is it similarly disqualified? And if it is, what about blood that was supposed to go into the Kodesh HaKodashim but was taken out and then brought back in? Or taken out and brought to the altar and then back to the parochet?   Rabbi Eliezer and Rabbi Shimon disagree regarding sacrifices whose blood is brought into the Sanctuary. Is the offering disqualified merely by the act of bringing the blood inside, or only if the blood is actually presented on the altar? The Gemara cites sources for each opinion and explains the underlying basis of their debate. Rabbi Yehuda rules that blood brought into the Sanctuary accidentally is exempt from disqualification. But what would he say if the blood was brought in intentionally, would it be disqualified only if it was presented? Rabbi Yirmia introduces a braita to address this question. Items that are disqualified are not meant to be placed on the altar. Yet if they are placed there, the altar sanctifies them and they must remain. However, there is a tannaitic dispute regarding which types of items are not removed once placed on the altar. Five different opinions are presented, and the Gemara explores the reasoning behind each of these views and why they disagree.

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?

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?

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.

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.

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.

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.

Everyone wants to feel secure and protected from the troubles and difficulties of life. Everyone wants success, heavenly assistance, abundant livelihood, good health, shalom bayit , nachat from their children, and a peaceful, happy life. People search far and wide for segulot that will bring them these blessings. But if we understood how many treasures lie within our mitzvot, we would never need to look elsewhere. Take, for example, the wondrous mitzvah of Birkat HaMazon. Chazal say that if a person accustoms himself to recite Birkat HaMazon properly, all the blessings and goodness in the world will come upon him. There was a man in Yerushalayim named Rabbi Shimon, who would say Birkat HaMazon with such feeling, passion, and kavanah that on Sukkot, neighbors would come to his sukkah just to watch him say it. When people asked him how he became so enthusiastic about this mitzvah, he shared the following story: When he was eleven years old, Rav Meir Shapiro—the founder of Yeshivat Chachmei Lublin and creator of Daf Yomi—came to his school to test the boys. After being impressed with their learning, Rav Meir Shapiro told them that he wanted to give them a gift that would help them throughout their entire lives. He opened the Shulchan Aruch to Siman 185 and read the words of the Ba'er Heitev. The Ba'er Heitev asks: Why is there no "Phe Sofit" anywhere in Birkat HaMazon? He answers: because anyone who recites Birkat HaMazon with kavanah will never experience what appears to be the " af "—the anger of Hashem—and his livelihood will always be given to him with honor and abundance. He then added: those who are very careful in this mitzvah should always say Birkat HaMazon from a siddur. The young Shimon accepted upon himself that moment to recite every word of Birkat HaMazon with deep kavanah . When the other children ran out to recess after lunch, he stayed behind, saying it word by word. Eventually he became known as "the Birkat HaMazon boy." When the Holocaust broke out, he was miraculously protected. Not one day passed in which he didn't have enough food—he worked in the kitchen, where he had access to anything he needed. In those very difficult times, he maintained his love and devotion to Birkat HaMazon. Birkat HaMazon was truly his key to success in life. The Maharsha writes that when a person says Birkat HaMazon the right way, the blessings ascend to Shamayim and advocate before Hashem to send him abundance in parnassah . The Zohar HaKadosh writes that there are prosecuting angels created from a person's sins, arguing against giving him easy livelihood. But the merit of Birkat HaMazon with kavanah overpowers them and brings the person parnassah . A man struggling with livelihood once went to Rav Yosef Chaim Sonnenfeld for advice. The Rav told him to recite Birkat HaMazon from a siddur, slowly and with intention. The man said, "I've already started doing that, but I haven't seen any change." Rav Sonnenfeld replied, "Continue doing it. The blessing will come." Not long afterward, the man experienced a dramatic salvation and received abundant parnassah . The Seder HaYom writes that when a person truly takes to heart the words he is saying when reciting berachot , those words pierce through all the heavens until they reach the Kisei HaKavod . Hashem takes those sincere praises, crowns Himself with them, and derives tremendous joy from them. In return, He opens His hands and satiates the person with abundant blessings. The Aruch HaShulchan writes that the proper way to recite Birkat HaMazon is slowly, word by word, like counting the most precious jewels. Just as a person eats with enthusiasm, he should say Birkst HaMazon with equal enthusiasm and gratitude. He should recite the words out loud, with joy. A man told me that when he learned about the power of Birkat HaMazon, he deliberately decided to eat bread at lunch just so he could say it. The first day, he opened a Hebrew–English siddur and took almost twenty minutes to say Birkat HaMazon. He refused to go on to the next word until he fully understood what he was saying. He did the same the next day. One hour later, two people who owed him money for a long time both called—one after the other—to say they were finally going to pay him. Birkat HaMazon has many more incredible segulot . With Hashem's help, we will continue discussing them tomorrow.

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.  

In this episode of the Thinking Talmudist Podcast on Bava Metzia 85a, Rabbi Aryeh Wolbe delves into the profound theme of suffering, mercy, and redemption through the stories of Rebbe (Rabbi Yehuda HaNasi) and Rabbi Elazar ben Rabbi Shimon. Rebbe, inspired by Rabbi Elazar's preserved body due to accepted suffering, voluntarily endured 13 years of excruciating illness—six of tzmirta (a beet-based treatment for urinary stones) and seven of tzfarna (thrush)—to attain spiritual merit. Despite his stableman's wealth and the deafening noise of feeding animals to mask Rebbe's cries, seafarers heard his agony. Yet Rabbi Elazar's suffering was deemed superior: it “came through love and left through love,” while Rebbe's stemmed from a specific incident. A calf, led to slaughter, sought refuge in Rebbe's garment and wept; Rebbe dismissed it, saying, “Go, for this you were created.” Heaven responded: no mercy shown, no mercy received. Thirteen years later, Rebbe's maid swept baby weasels; he intervened, citing Psalm 145:9—“His mercy is upon all His works”—and Heaven declared, “Since he shows mercy, We will show mercy.” His afflictions vanished.The Gemara contrasts their merits: during Rabbi Elazar's years in the attic, no one died prematurely; during Rebbe's 13 rainless years, the earth stayed saturated—radish holes brimmed with water—proving the tzaddikim's pain sustains the world. Rabbi Wolbe highlights the mystical power of 13 (love, unity, the 13 Attributes of Mercy, Torah hermeneutics), noting Rebbe's 13-year ordeal mirrored this divine framework. Posthumously, Rebbe sought Rabbi Elazar's son—a stunningly handsome youth prostituted by harlots—and entrusted him to his uncle for Torah study. Though the boy initially resisted, he grew into a sage; Rebbe applied Proverbs 11:30—“The fruit of the righteous is a tree of life”—to both teacher and student. Burial dramas underscored merit: Rabbi Elazar joined his father Rabbi Shimon Bar Yochai in the cave (earned by shared suffering), but his son was barred by a serpent—Heaven clarified it was due to lacking cave-endured pain, not lesser righteousness._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on October 3, 2025, in Houston, Texas.Released as Podcast on November 14, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content._____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Suffering, #Mercy, #Redemption, #Compassion, #Kindness, #Healing, #Sage, #Mystical, #Inclusivity, #Torah, #JewishSoul, #Roots, #Ignorance, #Enlightenment, #Responsibility, #Teaching, #Learning, #Shabbos ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast on Bava Metzia 85a, Rabbi Aryeh Wolbe delves into the profound theme of suffering, mercy, and redemption through the stories of Rebbe (Rabbi Yehuda HaNasi) and Rabbi Elazar ben Rabbi Shimon. Rebbe, inspired by Rabbi Elazar's preserved body due to accepted suffering, voluntarily endured 13 years of excruciating illness—six of tzmirta (a beet-based treatment for urinary stones) and seven of tzfarna (thrush)—to attain spiritual merit. Despite his stableman's wealth and the deafening noise of feeding animals to mask Rebbe's cries, seafarers heard his agony. Yet Rabbi Elazar's suffering was deemed superior: it “came through love and left through love,” while Rebbe's stemmed from a specific incident. A calf, led to slaughter, sought refuge in Rebbe's garment and wept; Rebbe dismissed it, saying, “Go, for this you were created.” Heaven responded: no mercy shown, no mercy received. Thirteen years later, Rebbe's maid swept baby weasels; he intervened, citing Psalm 145:9—“His mercy is upon all His works”—and Heaven declared, “Since he shows mercy, We will show mercy.” His afflictions vanished.The Gemara contrasts their merits: during Rabbi Elazar's years in the attic, no one died prematurely; during Rebbe's 13 rainless years, the earth stayed saturated—radish holes brimmed with water—proving the tzaddikim's pain sustains the world. Rabbi Wolbe highlights the mystical power of 13 (love, unity, the 13 Attributes of Mercy, Torah hermeneutics), noting Rebbe's 13-year ordeal mirrored this divine framework. Posthumously, Rebbe sought Rabbi Elazar's son—a stunningly handsome youth prostituted by harlots—and entrusted him to his uncle for Torah study. Though the boy initially resisted, he grew into a sage; Rebbe applied Proverbs 11:30—“The fruit of the righteous is a tree of life”—to both teacher and student. Burial dramas underscored merit: Rabbi Elazar joined his father Rabbi Shimon Bar Yochai in the cave (earned by shared suffering), but his son was barred by a serpent—Heaven clarified it was due to lacking cave-endured pain, not lesser righteousness._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on October 3, 2025, in Houston, Texas.Released as Podcast on November 14, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content._____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Suffering, #Mercy, #Redemption, #Compassion, #Kindness, #Healing, #Sage, #Mystical, #Inclusivity, #Torah, #JewishSoul, #Roots, #Ignorance, #Enlightenment, #Responsibility, #Teaching, #Learning, #Shabbos ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe continues the discussion of Tractate Bava Metzia 84b, focusing on Rabbi Elazar ben Rabbi Shimon's emotional and spiritual struggle after executing a guilty laundryman (referenced from a prior episode, likely tied to the “vinegar, son of wine” incident). The episode explores themes of guilt, divine justice, Torah study, and the efficacy of prayer, connecting them to personal anecdotes and broader Jewish responsibilities. Key points include:Rabbi Elazar's Guilt and Suffering: Rabbi Elazar, a marshal who executed a disrespectful laundryman (justified by the man's capital offense), feels lingering guilt despite following the law. Like a police officer experiencing PTSD after a justified shooting, Rabbi Elazar cannot rely on his reasoning to absolve himself and accepts physical suffering as atonement. He suffers a severe illness, losing blood and pus nightly, but recovers after his wife prepares 60 types of fig-based food (lifta). He converses with his afflictions, inviting them at night but dismissing them in the morning to avoid disrupting Torah study, showing his dedication despite pain (0:26–3:32).Wife's Reaction and Wealth: His wife, frustrated by his self-imposed suffering and believing he squandered her father's wealth, leaves for her father's house. Sixty sailors then bring Rabbi Elazar 60 slaves with 60 money bags, preparing 60 types of lifta, restoring his wealth. He tells his daughter to inform her mother that “ours is greater than theirs,” citing Proverbs 31:14 (from Eishet Chayil) to affirm that Torah brings sustenance from afar. His wife's absence allows him to return to the study hall (3:32–6:45).Rabbinic Rulings and Validation: In the study hall, Rabbi Elazar examines 60 blood samples from women checking for ritual purity (tahar) during their seven clean days post-menstruation. He declares all samples pure, enabling marital resumption after mikvah. Other rabbis question the statistical likelihood of all 60 being pure, suggesting an error. Rabbi Elazar prays that if his rulings are correct, the women will conceive boys (who cannot become niddah); if incorrect, at least one girl (who can become niddah) will be born. All 60 babies are boys, named after him, validating his rulings and demonstrating divine confirmation (7:07–14:21).Transmission of Halacha: Rabbi Wolbe explains the expertise required to identify impure blood, a skill transmitted from Moshe at Sinai through generations of rabbis, including himself, underscoring the mesorah (oral tradition). This parallels other halachic details (e.g., temple offerings) requiring precise training, like distinguishing colors of blood (8:39–11:27).Prayer's Efficacy: Addressing his daughter's question, Rabbi Wolbe shares a personal story of praying at the Western Wall for a son to fulfill Pidyon HaBen (redeeming the firstborn), which was granted, and accepting Hashem's choice of a daughter for his second child. He clarifies that Hashem answers all prayers, but not always as requested, citing “Ein Tfilason Chozeres Reikam” (no prayer returns empty). Answers may be “no” or “wait,” tailored to what's best, as seen in Rabbi Elazar's answered prayer (15:04–17:08).Broader Lessons: The episode emphasizes human sensitivity in upholding justice (Rabbi Elazar's guilt), the transformative power of Torah study despite physical suffering, and the communal responsibility to trust expert rabbinic rulings. Rabbi Wolbe connects this to the upcoming holidays (Rosh Hashanah, Yom Kippur, Sukkot, post-October 8, 2025), urging listeners to carry forward spiritual growth and good deeds._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 12, 2025, in Houston, Texas.Released as Podcast on October 31, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content. _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Justice, #Law, #Morality, #Guilt, #Redemption, #TorahStudy, #Faith, #Patience, #Prayer ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe continues the discussion of Tractate Bava Metzia 84b, focusing on Rabbi Elazar ben Rabbi Shimon's emotional and spiritual struggle after executing a guilty laundryman (referenced from a prior episode, likely tied to the “vinegar, son of wine” incident). The episode explores themes of guilt, divine justice, Torah study, and the efficacy of prayer, connecting them to personal anecdotes and broader Jewish responsibilities. Key points include:Rabbi Elazar's Guilt and Suffering: Rabbi Elazar, a marshal who executed a disrespectful laundryman (justified by the man's capital offense), feels lingering guilt despite following the law. Like a police officer experiencing PTSD after a justified shooting, Rabbi Elazar cannot rely on his reasoning to absolve himself and accepts physical suffering as atonement. He suffers a severe illness, losing blood and pus nightly, but recovers after his wife prepares 60 types of fig-based food (lifta). He converses with his afflictions, inviting them at night but dismissing them in the morning to avoid disrupting Torah study, showing his dedication despite pain (0:26–3:32).Wife's Reaction and Wealth: His wife, frustrated by his self-imposed suffering and believing he squandered her father's wealth, leaves for her father's house. Sixty sailors then bring Rabbi Elazar 60 slaves with 60 money bags, preparing 60 types of lifta, restoring his wealth. He tells his daughter to inform her mother that “ours is greater than theirs,” citing Proverbs 31:14 (from Eishet Chayil) to affirm that Torah brings sustenance from afar. His wife's absence allows him to return to the study hall (3:32–6:45).Rabbinic Rulings and Validation: In the study hall, Rabbi Elazar examines 60 blood samples from women checking for ritual purity (tahar) during their seven clean days post-menstruation. He declares all samples pure, enabling marital resumption after mikvah. Other rabbis question the statistical likelihood of all 60 being pure, suggesting an error. Rabbi Elazar prays that if his rulings are correct, the women will conceive boys (who cannot become niddah); if incorrect, at least one girl (who can become niddah) will be born. All 60 babies are boys, named after him, validating his rulings and demonstrating divine confirmation (7:07–14:21).Transmission of Halacha: Rabbi Wolbe explains the expertise required to identify impure blood, a skill transmitted from Moshe at Sinai through generations of rabbis, including himself, underscoring the mesorah (oral tradition). This parallels other halachic details (e.g., temple offerings) requiring precise training, like distinguishing colors of blood (8:39–11:27).Prayer's Efficacy: Addressing his daughter's question, Rabbi Wolbe shares a personal story of praying at the Western Wall for a son to fulfill Pidyon HaBen (redeeming the firstborn), which was granted, and accepting Hashem's choice of a daughter for his second child. He clarifies that Hashem answers all prayers, but not always as requested, citing “Ein Tfilason Chozeres Reikam” (no prayer returns empty). Answers may be “no” or “wait,” tailored to what's best, as seen in Rabbi Elazar's answered prayer (15:04–17:08).Broader Lessons: The episode emphasizes human sensitivity in upholding justice (Rabbi Elazar's guilt), the transformative power of Torah study despite physical suffering, and the communal responsibility to trust expert rabbinic rulings. Rabbi Wolbe connects this to the upcoming holidays (Rosh Hashanah, Yom Kippur, Sukkot, post-October 8, 2025), urging listeners to carry forward spiritual growth and good deeds._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 12, 2025, in Houston, Texas.Released as Podcast on October 31, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. 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The Gemara in Sanhedrin 63a asks why the Jews spoke in plural when they said, “This is your god, O Israel.” Rav Yochanan says they hadn't fully rejected Hashem—they included Him with the Egel. Rabbi Shimon bar Yochai argues that joining Hashem with anything else is itself a terrible sin. We analyze this machlokes.

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.   

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.   

The halakha was decided according to the opinion of Rabbi Elazar in the name of Rabbi Shimon regarding pigul in the inner sin offerings. Rava (and some say Rav Yosef) wondered: Why is halacha being decided on a matter that is no longer relevant in our times? To this, Abaye responded: "Expound and receive reward." Is there a difference between offerings brought by non-Jews and those brought by Jews? Rabbi Shimon and Rabbi Yosi disagree on this matter. From which verses does Rabbi Shimon derive that certain laws do not apply to offerings brought by non-Jews? A baraita is brought which states that the tzitz (forehead plate of the High Priest) does not atone for offerings brought by non-Jews. Does this baraita align with the opinion of Rabbi Yosi as well? The prohibition against eating notar (leftover sacrificial meat) and tamei (impure items) applies even to offerings that do not have elements permitting consumption. What is the source for these halakhot?

The halakha was decided according to the opinion of Rabbi Elazar in the name of Rabbi Shimon regarding pigul in the inner sin offerings. Rava (and some say Rav Yosef) wondered: Why is halacha being decided on a matter that is no longer relevant in our times? To this, Abaye responded: "Expound and receive reward." Is there a difference between offerings brought by non-Jews and those brought by Jews? Rabbi Shimon and Rabbi Yosi disagree on this matter. From which verses does Rabbi Shimon derive that certain laws do not apply to offerings brought by non-Jews? A baraita is brought which states that the tzitz (forehead plate of the High Priest) does not atone for offerings brought by non-Jews. Does this baraita align with the opinion of Rabbi Yosi as well? The prohibition against eating notar (leftover sacrificial meat) and tamei (impure items) applies even to offerings that do not have elements permitting consumption. What is the source for these halakhot?

Study Guide The Mishna enumerates items that cannot become pigul - meaning that even if the offering is rendered pigul due to improper intent during the sacrificial process, consuming these items does not incur the punishment of karet. This is because pigul applies only to items that are permitted through another action. For example, sacrificial meat becomes permitted only after the imurim (the parts of the sacrifice designated to be burned on the altar) are burned. Items that cannot become pigul include the kometz (a handful of meal offering), incense, meal offerings that are entirely burned, and others. Some items are subject to tannaitic debate, such as the libations that accompany sacrifices and the oil used in the ceremony for leper purification. The libations may be considered an integral part of the sacrifice, and therefore become pigul, just like the sacrifice itself, and the oil may be permitted only after the placement of the blood from the guilt offering, which would also then enable it to become pigul. Conversely, the Mishna lists items that can become pigul, as they are permitted through a specific action. In some sacrifices, like a burnt offering, the sprinkling of blood permits the meat to be burned on the altar; in others, like a sin offering, it permits the meat to be eaten by the kohanim. Rabbi Shimon maintains that pigul applies only to sacrifices offered on the outer altar. Ulla presents an ambiguous statement: he claims that if a kometz becomes pigul but is nevertheless burned on the altar, its pigul status is nullified. He supports this by arguing that if the kometz were not considered properly offered (due to its pigul status), it could not serve as a valid matir (an enabling act) for the remainder of the meal offering to become pigul. The Gemara explores Ulla’s intent. Initially, it suggests that one who eats a kometz rendered pigul is not punished by karet, but this is rejected as it is explicitly stated in the Mishna. The second suggestion is that, although ideally it should not be placed on the altar, if it is placed there, it should not be removed. This too is taught in a Mishna. The third suggestion is that if it were placed on the altar and fell off, it may be returned. However, this is also addressed in a Mishna, which rules that it should not be replaced. The Gemara ultimately concludes that Ulla refers to a case where the kometz fell off after the fire had begun to consume it. Although Ulla discusses this elsewhere, the teaching here emphasizes that this principle applies not only to a limb of an animal that is partially burned, where even the unburned portion is considered connected, but also to a kometz, where even if only part was burned, the entire portion is treated as a single unit and may be returned to the altar. Rabbi Yochanan is quoted as saying that pigul, notar, and impure items that were offered on the altar lose their forbidden status. Rav Chisda challenges the inclusion of impure items, arguing that the altar does not function like a mikveh to purify them. Rabbi Zeira responds by qualifying Rabbi Yochanan’s statement: it applies only when the item was already being consumed by the fire. Rabbi Yitzchak bar Bisna raises a difficulty from a braita that categorizes sacrificial meat as something whose impurity cannot be removed. This challenge is resolved in three distinct ways: by Rava, whose answer is rejected, and by Rav Papa and Ravina. The braita above is then cited in full. It includes four different drashot that aim to prove that the verse in Vayikra 7:20 refers to a person who was impure and ate sacrificial meat, rather than a pure person who ate meat that had become impure. One of the opinions presented is difficult to understand in terms of its derivation. Rav Yitzchak bar Avdimi is praised for offering a clear and insightful explanation, which is then brought and elaborated upon.  

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 marriage), and one for piercing the ear of a Jewish slave. According to Rabba bar bar Hanna, quoting Rabbi Yochanan, wherever the Torah uses the term “kohen,” the action must be performed with the right hand. Based on this, Rava’s drasha regarding kemitza teaches that not only the taking of the kometz (handful) must be done with the right hand, but also its placement into the kli sharet (sanctified vessel). Rabbi Shimon, who either does not require this part of the process or does not require it to be done with the right hand, agrees that the kemitza itself must be performed with the right hand, as derived from Vayikra 6:10, which compares the meal offering to the sin offering. Therefore, Rava’s interpretation applies specifically to the meal offering of a sinner, brought as part of a sliding scale offering. The Mishna rules that if the blood spills directly onto the floor from the animal, without first being collected in a sanctified vessel, the blood is disqualified. A braita teaches that the blood to be collected must be the spurting blood from the act of slaughter - not blood from a cut, nor residual blood that flows after most of the blood has exited the animal. The blood must flow directly from the animal into the kli sharet, from which it will be sprinkled on the altar. These laws are derived from Vayikra 4:5, in the context of the sin offering of the Kohen Gadol. Rav rules that all of the blood must be collected, based on Vayikra 4:7. According to Shmuel, the knife must be lifted immediately after slaughter to prevent blood from dripping off the knife into the vessel, since the blood must come directly from the animal. Rav Chisda and Rabbi Yochanan explain that the animal’s throat must be held directly over the vessel to ensure the blood flows straight into it. Rabbi Asi posed a question to Rabbi Yochanan regarding the airspace above a vessel. The Gemara brings three versions of the question and Rabbi Yochanan’s response: If the bottom of the vessel broke before the blood reached it, but the blood had already entered the vessel’s airspace, does this count as if the blood had reached the vessel? If so, the blood could be collected from the floor and used on the altar. To answer the question, Rabbi Yochanan cited a braita regarding a barrel into which fresh water streamed into its airspace, disqualifying it for use in the red heifer purification waters, as it is considered as though the water entered the vessel. However, this comparison is problematic, since the red heifer case does not involve a broken vessel. To justify the citation, the Gemara reframes the question as a two-pronged inquiry. The question was about the barrel, and the answer was drawn from the aforementioned braita. The question was about the barrel, and the answer was derived from the laws of sacrificial blood, which must reach the vessel directly. Since the blood passes through the airspace first, this implies that the airspace is treated as part of the vessel. If the animal becomes blemished after slaughter but before the blood is collected, brought to the altar, or poured, the blood is disqualified. A source is cited from the laws of the sin offering to support this. The Gemara attempts to extend this ruling to offerings of lesser sanctity, such as the Paschal sacrifice, but the proof is ultimately rejected.  

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 rites, this is considered a chatzitza—an interposition—and disqualifies the sacrifice. From where is this derived? The Mishna presents three examples of such interpositions between the kohen and the floor. Each example is necessary to illustrate different types of chatzitzot. A braita is cited with Rabbi Eliezer’s ruling: if a kohen has one foot on the ground and the other on an object, and the object is removed such that he can stand solely on the grounded foot, the sacrifice remains valid. Rabbi Ami raises a question regarding a kohen standing on a loose stone. One version of his inquiry concerns whether the looseness of the stone constitutes a chatzitza. An alternative version explores whether, if the stone were removed and the kohen stood directly on the ground beneath, the rite would be valid. The Mishna also discusses a debate between the Rabbis and Rabbi Shimon regarding whether accepting the blood with the left hand renders the sacrifice invalid. Their disagreement centers on the interpretation of the verse in Vayikra 4:25. Three explanations are offered by Rav Yehuda, Rava, and Abaye to clarify the root of the dispute. Abaye further notes a third interpretation by Rabbi Elazar, son of Rabbi Shimon, who holds that while the blood must be accepted with the right hand, the sprinkling may be performed with the left. Rabba bar bar Channa quotes Rabbi Yochanan, who teaches that if the Torah mentions both “kohen” and “finger,” the action must be performed with the right hand. Rava clarifies that Rabbi Yochanan meant that even if either term appears independently, the right hand is required. Abaye limits this principle to essential sacrificial rites. The Gemara explains that Rabbi Shimon requires the right hand if either “finger” appears alone or “kohen” together with “finger”. According to Rabbi Yochanan’s rule that the mention of “kohen” implies the use of the right hand, why did Rava derive a gezera shava—a textual analogy—from the three mentions of “right” in the leper purification ritual (right hand, right foot, right ear), applying one of them to kemitza (the flour offering), when the verse already includes the word “kohen”? This is there to teach an additional halakha that requires the right hand.