Podcasts about Rava

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

Rav and Levi disagree about whether there was truly no base on the south and east sides of the altar, or whether a base existed but the blood could not be poured there. Various sources are cited to challenge both opinions, and each difficulty is addressed and resolved. One of the sources provides a detailed description of how the altar was constructed. Rava, based on a drasha from a verse in Shmuel I 19:19, explains how David and Shmuel determined that the Temple would be built specifically in the territory of Binyamin and precisely at that location—not elsewhere. Although Ein Eitam was actually higher in elevation, two reasons are given for why that site was ultimately rejected.  

Rav and Levi disagree about whether there was truly no base on the south and east sides of the altar, or whether a base existed but the blood could not be poured there. Various sources are cited to challenge both opinions, and each difficulty is addressed and resolved. One of the sources provides a detailed description of how the altar was constructed. Rava, based on a drasha from a verse in Shmuel I 19:19, explains how David and Shmuel determined that the Temple would be built specifically in the territory of Binyamin and precisely at that location—not elsewhere. Although Ein Eitam was actually higher in elevation, two reasons are given for why that site was ultimately rejected.  

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

1 section- series of 6 laws/teachings of Rava regarding wrong intentions and the korban ola

1 section- 6 teachings of Rava regarding wrong intent and the korban ola

The braita in Zevachim 51 extrapolates from the third mention (by the nasi) of the base of the altar that for all sacrifices on the outer altar the remainder of the blood is poured on the base, the yesod. The braita then raises a question: perhaps the extrapolation should be different — that the sprinkling of sacrificial blood on the outer altar must be performed only on the sides where there is a base, i.e., not on the southeast corner, since the base did not extend there. A difficulty on that suggestion is drawn from the verse's wording. The verse states "to the base of the altar of the olah," which suggests relevance to all sacrifices on the outer altar rather than only to the olah. But the sin offering, which is placed on the outer altar, is positioned on all four corners and not limited to the three corners where there is a base. If the verse had intended the latter ruling, it should have been phrased "to the base of the olah," referring specifically to the burnt offering where that limitation would apply. The Gemara resolves this difficulty by explaining the unique inclusion of the word "altar" in the verse: it teaches that when blood is spilled on the base, it must be spilled on the roof of the base (top flat surface) and not on the wall of the base. With this reading, the subsequent lines of the braita, where Rabbi Yishmael and Rabbi Akiva each say the law could have been derived by a kal va'chomer are reread including mention of the roof of the base. Rabbi Yishmael and Rabbi Akiva appear to assert the same logical argument using slightly different wording. Rav Ada bar Ahava and Rav Papa propose possible distinctions between their positions. Rav Ada argues that because Rabbi Akiva used more extended language about the remainder of the blood, that it "does not atone" and "does not come for atonement purposes," Rabbi Akiva must regard pouring the remainder as nonessential. Rabbi Yishmael, having said only "it doesn't atone," must hold that pouring the remainder is essential. Rav Papa rejects this reading, maintaining that no one posits an obligation to pour the remainder of the blood. He narrows the difference between Rabbi Yishmael and Rabbi Akiva to the specific case of the bird sin offering: whether mitzui, squeezing out the remainder of the blood and placing it directly on the wall of the altar while squeezing, is essential. Rav Papa understands Rabbi Yishmael to require mitzui, while Rabbi Akiva does not. A braita is then cited to support Rav Papa, showing that Rabbi Yishmael holds pouring the remainder is not essential. A difficulty is raised against Rav Papa's position, but the Gemara resolves it. Rami bar Hama introduces a tana who maintains that for sin offerings whose blood is placed on the inner altar, pouring the remainder of the blood on the base of the altar is essential; Rava, however, rejects this understanding of the braita and its conclusion. Rabbi Yochanan and Rabbi Yehoshua ben Levi dispute whether Rabbi Yehuda and Rabbi Akiva actually differ on the question of whether the remainder of the blood for inner sin offerings is essential.    

The braita in Zevachim 51 extrapolates from the third mention (by the nasi) of the base of the altar that for all sacrifices on the outer altar the remainder of the blood is poured on the base, the yesod. The braita then raises a question: perhaps the extrapolation should be different — that the sprinkling of sacrificial blood on the outer altar must be performed only on the sides where there is a base, i.e., not on the southeast corner, since the base did not extend there. A difficulty on that suggestion is drawn from the verse's wording. The verse states "to the base of the altar of the olah," which suggests relevance to all sacrifices on the outer altar rather than only to the olah. But the sin offering, which is placed on the outer altar, is positioned on all four corners and not limited to the three corners where there is a base. If the verse had intended the latter ruling, it should have been phrased "to the base of the olah," referring specifically to the burnt offering where that limitation would apply. The Gemara resolves this difficulty by explaining the unique inclusion of the word "altar" in the verse: it teaches that when blood is spilled on the base, it must be spilled on the roof of the base (top flat surface) and not on the wall of the base. With this reading, the subsequent lines of the braita, where Rabbi Yishmael and Rabbi Akiva each say the law could have been derived by a kal va'chomer are reread including mention of the roof of the base. Rabbi Yishmael and Rabbi Akiva appear to assert the same logical argument using slightly different wording. Rav Ada bar Ahava and Rav Papa propose possible distinctions between their positions. Rav Ada argues that because Rabbi Akiva used more extended language about the remainder of the blood, that it "does not atone" and "does not come for atonement purposes," Rabbi Akiva must regard pouring the remainder as nonessential. Rabbi Yishmael, having said only "it doesn't atone," must hold that pouring the remainder is essential. Rav Papa rejects this reading, maintaining that no one posits an obligation to pour the remainder of the blood. He narrows the difference between Rabbi Yishmael and Rabbi Akiva to the specific case of the bird sin offering: whether mitzui, squeezing out the remainder of the blood and placing it directly on the wall of the altar while squeezing, is essential. Rav Papa understands Rabbi Yishmael to require mitzui, while Rabbi Akiva does not. A braita is then cited to support Rav Papa, showing that Rabbi Yishmael holds pouring the remainder is not essential. A difficulty is raised against Rav Papa's position, but the Gemara resolves it. Rami bar Hama introduces a tana who maintains that for sin offerings whose blood is placed on the inner altar, pouring the remainder of the blood on the base of the altar is essential; Rava, however, rejects this understanding of the braita and its conclusion. Rabbi Yochanan and Rabbi Yehoshua ben Levi dispute whether Rabbi Yehuda and Rabbi Akiva actually differ on the question of whether the remainder of the blood for inner sin offerings is essential.    

From where do we derive that the law regarding slaughtering of the burnt offering must be in the North, and that if not, it is disqualified? Since the sin offering is invalid if not slaughtered and its blood received in the North, and this requirement is derived from the burnt offering, a logical argument is made that the same requirement must apply to the burnt offering itself: how can a secondary prohibition be more strict than the primary prohibition? Three halakhot are brought to challenge this logic, but all difficulties are resolved. The Gemara then presents a second derivation for the requirement of the North for a burnt offering, based on the repetition of this requirement in Vayikra 4:29, following its initial mention in verse 24. The guilt offering must also be slaughtered and its blood collected in the North, and if not, it is disqualified. This is derived from two verses: Vayikra 7:2 and 14:13. A difficulty is raised regarding the use of the second verse, which relates to the sacrifices brought by the leper during the purification process, as that verse is needed for a different drasha. However, this challenge is resolved. The verse concerning the leper's sacrifices juxtaposes the guilt offering with both the burnt offering and the sin offering. If the law of the North for a guilt offering is derived from the burnt offering, why is the sin offering mentioned in that verse as well? Ravina explains that its inclusion teaches the principle that a law derived through juxtaposition cannot be used to teach that same law in another case through juxtaposition. Rava derives this principle from a different source: the bull sin offering of the kohen gadol, Vayikra 4:9–10. Can a law derived by juxtaposition be used to teach something through a gezeira shava? Initially, a proof is brought from the law regarding leprous clothing, which is derived from the law concerning a person with leprosy—originally derived through a gezeira shava. Rabbi Yochanan rejects this proof, arguing that the rules for deriving laws related to sacrificial items differ from those governing other laws. This distinction is demonstrated by the requirement of the North in the case of a guilt offering, which could have been derived from a gezeira shava from the sin offering, but was not - precisely for this reason.  

From where do we derive that the law regarding slaughtering of the burnt offering must be in the North, and that if not, it is disqualified? Since the sin offering is invalid if not slaughtered and its blood received in the North, and this requirement is derived from the burnt offering, a logical argument is made that the same requirement must apply to the burnt offering itself: how can a secondary prohibition be more strict than the primary prohibition? Three halakhot are brought to challenge this logic, but all difficulties are resolved. The Gemara then presents a second derivation for the requirement of the North for a burnt offering, based on the repetition of this requirement in Vayikra 4:29, following its initial mention in verse 24. The guilt offering must also be slaughtered and its blood collected in the North, and if not, it is disqualified. This is derived from two verses: Vayikra 7:2 and 14:13. A difficulty is raised regarding the use of the second verse, which relates to the sacrifices brought by the leper during the purification process, as that verse is needed for a different drasha. However, this challenge is resolved. The verse concerning the leper's sacrifices juxtaposes the guilt offering with both the burnt offering and the sin offering. If the law of the North for a guilt offering is derived from the burnt offering, why is the sin offering mentioned in that verse as well? Ravina explains that its inclusion teaches the principle that a law derived through juxtaposition cannot be used to teach that same law in another case through juxtaposition. Rava derives this principle from a different source: the bull sin offering of the kohen gadol, Vayikra 4:9–10. Can a law derived by juxtaposition be used to teach something through a gezeira shava? Initially, a proof is brought from the law regarding leprous clothing, which is derived from the law concerning a person with leprosy—originally derived through a gezeira shava. Rabbi Yochanan rejects this proof, arguing that the rules for deriving laws related to sacrificial items differ from those governing other laws. This distinction is demonstrated by the requirement of the North in the case of a guilt offering, which could have been derived from a gezeira shava from the sin offering, but was not - precisely for this reason.  

Uute ideede sära ei tohi varjutada seda, mis juba töötab. Marko ja Johannes arutavad, mis on särava eseme sündroom (ingl.k. shiny object syndrome) – juhtimismaailmas väga levinud inimlik “haigus”, mis paneb juhid uskuma, et edu peitub järgmises uues idees. Juttu tuleb sellest, kuidas leida tasakaal innovatsiooni ja järjepidevuse vahel, et olemasolev edu ei kaoks uudsuse otsinguil. „Äriminutid" on ettevõtlusest ja ettevõtjatest rääkiv lühisaade, mis ilmub igal nädalal. Podcasti viivad läbi saatejuhid Marko Kiisa ja Johannes Kanter. Jaga meiega oma mõtteid aadressil minutid@lhv.ee.

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.  

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.  

*From the Rebbe's Father זצ״ל*Lech Lecha *That I will accept nothing belonging to you, not even a thread or the strap of a sandal*, so that you will never be able to say, ‘I made Avram rich.14:23Talmud Sota (17a) Rava taught : *As reward for that which our Patriarch Abraham said* (to the king of Sodom)*That* (I will not take) *a**thread nor a shoe strap**his children merited two mitzvot* *The thread of sky-blue*(Tzizit), *and the strap of Tefilin*.Question'sA) Why was it *RAVA* who expounded on the words of *Avrohom*?B) What is the connection of *Shoes* & *Tefilin*?C) The Emphases of the *STRAP* of the Shoe?תורת לוי יצחק ע׳ עאילקוט לוי יצחק לך לך סימן צד

1 section- Rava concludes regarding the halacha of mixtures of chametz on and after Pesach

1 section- 3 opinions regarding the mixtures of chametz on and after Pesach, both b'mino and b'she'eino mino and conclusive psak of Rava

This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on the occasion of his first yahrzeit. Rabbi Harari was my first Gemara teacher and the one who sparked my love for learning Gemara. Over the course of his distinguished career as an educator, as principal of the Yeshiva of Flatbush, and as community rabbi, he inspired thousands of students with his wisdom, warmth, and unwavering commitment to Torah. As his wife Vicky beautifully expressed, Rabbi Harari embodied six core values that he cultivated with deep intentionality throughout his life: hard work, gratitude, forgiveness, patience, focusing on families and our priorities, and the inclusion of women in halakhic Judaism. Yehi zichro baruch. The Mishna presents a dispute between Rabbi Yehuda and the rabbis regarding a thought during the slaughtering of a sacrifice to leave the blood or the parts designated for burning until the next day. Rabbi Yehuda rules that such a thought disqualifies the offering, while the rabbis disagree, arguing that the thought does not pertain to “consumption,” and therefore does not invalidate the sacrifice. The Mishna further clarifies that only specific types of improper intent disqualify a sacrifice: namely, intent involving “outside of time,” “outside of location,” or “not for the sake of the correct sacrifice” and the latter only in the cases of sin offerings and the Paschal offering. It then enumerates several examples of thoughts that do not disqualify the offering, such as intending that an impure or uncircumcised person will eat the meat, or that the blood will be placed on the wrong altar or in the wrong location on the altar. Rabbi Yehuda’s position is initially derived from the verse in Vayikra (Leviticus) 7:15, which states “lo yaniach” - “do not leave it” - referring to meat left beyond its designated time. However, the Gemara ultimately rejects this derivation, noting that it cannot be applied to thoughts of “outside of location.” Additionally, a braita clarifies that Rabbi Yehuda’s reasoning is based on logical inference: if physically leaving the blood beyond its designated time or place disqualifies the sacrifice, then merely intending to do so should also disqualify it. Rabbi Yehuda does not extend his logic to the other cases listed in the Mishna, such as consumption by an impure or uncircumcised person, because even if these acts were actually carried out, the sacrifice itself would not be invalidated. The Gemara analyzes each of the cases mentioned in the Mishna and explains why none of them would disqualify the offering. Rabbi Abba explains that although Rabbi Yehuda disqualifies a sacrifice when there is intent to leave the blood until the next day, if a pigul thought is later introduced, such as intending that the meat be eaten after its designated time, the sacrifice becomes pigul, despite the earlier disqualifying thought. Rava attempts to support Rabbi Abba’s statement, but his proof is ultimately rejected. Rav Huna raises a challenge to Rabbi Abba’s position, which remains unresolved. Rav Chisda presents two statements, both of which Rava attempts to prove, though each proof is refuted. The first states that if one intends for impure individuals to eat the sacrifice on the following day, the offering becomes pigul and is punishable by karet, even though impure individuals are already prohibited from eating it. The second concerns a Paschal offering that was not roasted, or a thanksgiving offering brought without its accompanying loaves. Although the meat of these offerings is forbidden to be eaten in such cases, if an impure person consumes them, it is still punishable by karet. Beit Shammai and Beit Hillel disagree regarding the minimum number of blood applications required on the altar for a sin offering. Both agree that for all sacrifices offered on the outer altar, except for the sin offering, if only one blood application is performed, the sacrifice is still valid. However, they differ on the sin offering itself: Beit Shammai maintains that at least two applications are required, while Beit Hillel holds that one suffices. In a case where only one application is required, if the first application is performed properly and a pigul thought (i.e., intent to eat the meat after its designated time) occurs during the second application, the sacrifice is not disqualified. However, if the first application is performed with a pigul thought and the second is done properly, the sacrifice is rendered pigul and is punishable by karet, since the disqualifying thought occurred during the essential act that permits the meat to be eaten. In contrast, for sacrifices offered on the inner altar, all blood applications are essential. Therefore, if a disqualifying thought, such as intending to eat or burn the meat beyond its designated time, occurs during only part of the applications, the sacrifice is disqualified. However, it is not considered pigul and is not punishable by karet, because pigul status only applies when the improper intent accompanies the entire act that permits the consumption of the meat.

This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on the occasion of his first yahrzeit. Rabbi Harari was my first Gemara teacher and the one who sparked my love for learning Gemara. Over the course of his distinguished career as an educator, as principal of the Yeshiva of Flatbush, and as community rabbi, he inspired thousands of students with his wisdom, warmth, and unwavering commitment to Torah. As his wife Vicky beautifully expressed, Rabbi Harari embodied six core values that he cultivated with deep intentionality throughout his life: hard work, gratitude, forgiveness, patience, focusing on families and our priorities, and the inclusion of women in halakhic Judaism. Yehi zichro baruch. The Mishna presents a dispute between Rabbi Yehuda and the rabbis regarding a thought during the slaughtering of a sacrifice to leave the blood or the parts designated for burning until the next day. Rabbi Yehuda rules that such a thought disqualifies the offering, while the rabbis disagree, arguing that the thought does not pertain to “consumption,” and therefore does not invalidate the sacrifice. The Mishna further clarifies that only specific types of improper intent disqualify a sacrifice: namely, intent involving “outside of time,” “outside of location,” or “not for the sake of the correct sacrifice” and the latter only in the cases of sin offerings and the Paschal offering. It then enumerates several examples of thoughts that do not disqualify the offering, such as intending that an impure or uncircumcised person will eat the meat, or that the blood will be placed on the wrong altar or in the wrong location on the altar. Rabbi Yehuda’s position is initially derived from the verse in Vayikra (Leviticus) 7:15, which states “lo yaniach” - “do not leave it” - referring to meat left beyond its designated time. However, the Gemara ultimately rejects this derivation, noting that it cannot be applied to thoughts of “outside of location.” Additionally, a braita clarifies that Rabbi Yehuda’s reasoning is based on logical inference: if physically leaving the blood beyond its designated time or place disqualifies the sacrifice, then merely intending to do so should also disqualify it. Rabbi Yehuda does not extend his logic to the other cases listed in the Mishna, such as consumption by an impure or uncircumcised person, because even if these acts were actually carried out, the sacrifice itself would not be invalidated. The Gemara analyzes each of the cases mentioned in the Mishna and explains why none of them would disqualify the offering. Rabbi Abba explains that although Rabbi Yehuda disqualifies a sacrifice when there is intent to leave the blood until the next day, if a pigul thought is later introduced, such as intending that the meat be eaten after its designated time, the sacrifice becomes pigul, despite the earlier disqualifying thought. Rava attempts to support Rabbi Abba’s statement, but his proof is ultimately rejected. Rav Huna raises a challenge to Rabbi Abba’s position, which remains unresolved. Rav Chisda presents two statements, both of which Rava attempts to prove, though each proof is refuted. The first states that if one intends for impure individuals to eat the sacrifice on the following day, the offering becomes pigul and is punishable by karet, even though impure individuals are already prohibited from eating it. The second concerns a Paschal offering that was not roasted, or a thanksgiving offering brought without its accompanying loaves. Although the meat of these offerings is forbidden to be eaten in such cases, if an impure person consumes them, it is still punishable by karet. Beit Shammai and Beit Hillel disagree regarding the minimum number of blood applications required on the altar for a sin offering. Both agree that for all sacrifices offered on the outer altar, except for the sin offering, if only one blood application is performed, the sacrifice is still valid. However, they differ on the sin offering itself: Beit Shammai maintains that at least two applications are required, while Beit Hillel holds that one suffices. In a case where only one application is required, if the first application is performed properly and a pigul thought (i.e., intent to eat the meat after its designated time) occurs during the second application, the sacrifice is not disqualified. However, if the first application is performed with a pigul thought and the second is done properly, the sacrifice is rendered pigul and is punishable by karet, since the disqualifying thought occurred during the essential act that permits the meat to be eaten. In contrast, for sacrifices offered on the inner altar, all blood applications are essential. Therefore, if a disqualifying thought, such as intending to eat or burn the meat beyond its designated time, occurs during only part of the applications, the sacrifice is disqualified. However, it is not considered pigul and is not punishable by karet, because pigul status only applies when the improper intent accompanies the entire act that permits the consumption of the meat.

How can the verse “do not touch kodesh” be used by Reish Lakish to teach that one cannot eat sacrificial meat in a state of impurity, when that verse is needed to derive the prohibition for an impure person to eat sacrificial meat before the blood is sprinkled? To resolve the difficulty, the Gemara explains how both can be derived from the same verse.  There is a debate between Rabbi Yochanan and Reish Lakish regarding an impure person who eats sacrificial meat before the blood is sprinkled – is it punishable by lashes or not? Abaye and Rava disagree about the scope of the debate. Rabbi Yochanan and Reish Lakish also disagree about whether one who brings parts of the body of a non-kosher animal onto the altar receives lashes or not. However, after raising a difficulty with this, they explain that all agree it is forbidden, but not punishable by lashes, as it is a negative commandment that is not written explicitly, but derived from a positive commandment. The debate is regarding a different, but similar issue - bringing a non-domesticated animal – is it a violation of a positive commandment, or is it only forbidden ab initio? Three versions of a question are brought regarding shirayim. If a disqualified person accepted and sprinkled the blood, does it render the animal disqualified from being used for a sacrifice, e.g. can one take more blood from the animal and sprinkle it on the altar? Or, if a cup with the blood was taken out of the Azara, can one get more blood from the animal? Or, if multiple cups were used to get blood from the animal and one was used for the altar, does the blood from the other cups also get poured on the base of the altar (as shirayim)? How does the Mishna allow for some mistakes to be rectified? Why are there three different cases like this mentioned in the Mishna – what is unique about each case?

How can the verse “do not touch kodesh” be used by Reish Lakish to teach that one cannot eat sacrificial meat in a state of impurity, when that verse is needed to derive the prohibition for an impure person to eat sacrificial meat before the blood is sprinkled? To resolve the difficulty, the Gemara explains how both can be derived from the same verse.  There is a debate between Rabbi Yochanan and Reish Lakish regarding an impure person who eats sacrificial meat before the blood is sprinkled – is it punishable by lashes or not? Abaye and Rava disagree about the scope of the debate. Rabbi Yochanan and Reish Lakish also disagree about whether one who brings parts of the body of a non-kosher animal onto the altar receives lashes or not. However, after raising a difficulty with this, they explain that all agree it is forbidden, but not punishable by lashes, as it is a negative commandment that is not written explicitly, but derived from a positive commandment. The debate is regarding a different, but similar issue - bringing a non-domesticated animal – is it a violation of a positive commandment, or is it only forbidden ab initio? Three versions of a question are brought regarding shirayim. If a disqualified person accepted and sprinkled the blood, does it render the animal disqualified from being used for a sacrifice, e.g. can one take more blood from the animal and sprinkle it on the altar? Or, if a cup with the blood was taken out of the Azara, can one get more blood from the animal? Or, if multiple cups were used to get blood from the animal and one was used for the altar, does the blood from the other cups also get poured on the base of the altar (as shirayim)? How does the Mishna allow for some mistakes to be rectified? Why are there three different cases like this mentioned in the Mishna – what is unique about each case?

Study Guide Various cases are examined involving combinations of “outside of time” and “outside of location” thoughts, with the central question being whether they incur the punishment of karet. The Mishna’s statement, that a thought about eating and burning does not combine, is analyzed to address questions raised by Rav Ashi and Rava, and to highlight an apparent contradiction within the Mishna itself. That contradiction is ultimately resolved. Slaughtering may be performed by non-kohanim, including women, slaves, and even someone who is ritually impure, as long as the ritually impure person does not physically touch the animal. Consequently, a pigul-intent during slaughtering by such individuals can invalidate the offering and render it pigul.

Study Guide Various cases are examined involving combinations of “outside of time” and “outside of location” thoughts, with the central question being whether they incur the punishment of karet. The Mishna’s statement, that a thought about eating and burning does not combine, is analyzed to address questions raised by Rav Ashi and Rava, and to highlight an apparent contradiction within the Mishna itself. That contradiction is ultimately resolved. Slaughtering may be performed by non-kohanim, including women, slaves, and even someone who is ritually impure, as long as the ritually impure person does not physically touch the animal. Consequently, a pigul-intent during slaughtering by such individuals can invalidate the offering and render it pigul.

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  Study Guide In discussing various cases of improper intent that render a sacrifice pigul, the Mishna presents a scenario in which one intends to eat the skin under the tail either outside the azara or beyond the designated time. Since the skin of the tail of the sheep is generally not eaten, but burned on the altar, this case is difficult to interpret. Shmuel, Rav Huna, and Rav Chisda each offer distinct explanations. Rabba, Abaye, and Rava explore the Torah sources for the prohibition against improper intent that invalidates sacrifices - specifically, when one intends to sprinkle the blood, burn the sacrificial parts, or eat the meat “outside its time” or “outside its location.” An intent of “outside its time” renders the offering pigul and subjects one who eats it to the punishment of karet, whereas “outside its location” does not carry that penalty. These laws are derived from Chapters 7 and 19 of Vayikra, though there is disagreement over the precise derivation. Challenges are raised against the interpretations of Rabba and Abaye, and their views are ultimately rejected.  

Rava explains the Torah source for cases of improper intent (machshava) that disqualify sacrifices - specifically, when one intends to sprinkle the blood, burn the sacrificial parts, or eat the meat “outside its time” or “outside its location.” The intent of outside its time renders the sacrifice pigul and incurs the punishment of karet for one who eats the meat, whereas outside its location does not carry that penalty. Rava explains that all these laws are derived from the verse in Vayikra (Leviticus) 7:18, which also serves as the basis for additional halakhot related to pigul. An alternative interpretation is cited in a braita, which understands that verse as referring to someone who actually ate the meat beyond its designated time (on the third day), rather than to a disqualifying thought during the sacrificial process. Various drashot are brought on the wording of that verse and related verses, such as Vayikra 19:7, to further clarify the scope and implications of pigul. If one has a disqualifying thought of outside its time, but the sacrifice is also performed incorrectly in another way, such as outside its location, the punishment of karet does not apply. However, Rabbi Yehuda disagrees and rules that if the outside its time thought occurred first, the sacrifice is considered pigul and punishable by karet. Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite.  

Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite. A difficulty is raised against each one. The one against Rabbi Yochanan is resolved, but the one against Ilfa is left unresolved. A debate in Masechet Temurah 25b between Rabbi Meir and Rabbi Yosi regarding a similar situation is brought as a comparison. Abaye and Rava disagree about their understanding of the debate and whether it is similar to the debate between Rabbi Yehuda and the rabbis in our Mishna. There is a discussion about the language in the Mishna – is it referring to a case of a thought about “an olive-bulk and an olive-bulk” or “an olive-bulk, an olive-bulk.” What are the ramifications of the different versions? Which is established as the correct version, and how?

  Study Guide In discussing various cases of improper intent that render a sacrifice pigul, the Mishna presents a scenario in which one intends to eat the skin under the tail either outside the azara or beyond the designated time. Since the skin of the tail of the sheep is generally not eaten, but burned on the altar, this case is difficult to interpret. Shmuel, Rav Huna, and Rav Chisda each offer distinct explanations. Rabba, Abaye, and Rava explore the Torah sources for the prohibition against improper intent that invalidates sacrifices - specifically, when one intends to sprinkle the blood, burn the sacrificial parts, or eat the meat “outside its time” or “outside its location.” An intent of “outside its time” renders the offering pigul and subjects one who eats it to the punishment of karet, whereas “outside its location” does not carry that penalty. These laws are derived from Chapters 7 and 19 of Vayikra, though there is disagreement over the precise derivation. Challenges are raised against the interpretations of Rabba and Abaye, and their views are ultimately rejected.  

Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite. A difficulty is raised against each one. The one against Rabbi Yochanan is resolved, but the one against Ilfa is left unresolved. A debate in Masechet Temurah 25b between Rabbi Meir and Rabbi Yosi regarding a similar situation is brought as a comparison. Abaye and Rava disagree about their understanding of the debate and whether it is similar to the debate between Rabbi Yehuda and the rabbis in our Mishna. There is a discussion about the language in the Mishna – is it referring to a case of a thought about “an olive-bulk and an olive-bulk” or “an olive-bulk, an olive-bulk.” What are the ramifications of the different versions? Which is established as the correct version, and how?

Rava explains the Torah source for cases of improper intent (machshava) that disqualify sacrifices - specifically, when one intends to sprinkle the blood, burn the sacrificial parts, or eat the meat “outside its time” or “outside its location.” The intent of outside its time renders the sacrifice pigul and incurs the punishment of karet for one who eats the meat, whereas outside its location does not carry that penalty. Rava explains that all these laws are derived from the verse in Vayikra (Leviticus) 7:18, which also serves as the basis for additional halakhot related to pigul. An alternative interpretation is cited in a braita, which understands that verse as referring to someone who actually ate the meat beyond its designated time (on the third day), rather than to a disqualifying thought during the sacrificial process. Various drashot are brought on the wording of that verse and related verses, such as Vayikra 19:7, to further clarify the scope and implications of pigul. If one has a disqualifying thought of outside its time, but the sacrifice is also performed incorrectly in another way, such as outside its location, the punishment of karet does not apply. However, Rabbi Yehuda disagrees and rules that if the outside its time thought occurred first, the sacrifice is considered pigul and punishable by karet. Ilfa and Rabbi Yochanan debate whether the disagreement between Rabbi Yehuda and the Rabbis applies only when the two improper thoughts occur in separate sacrificial rites, or even when they occur within the same rite.  

2 sections- 4 opinions regarding korbanos slaughtered with wrong intent and implication of wording, first (of 3) wonderful contradictions of Rava and resolution

2 sections- final stira's of Rava and 2 more contradictions

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.  

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.

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.

Carol Rava is running for Seattle School Board District 7, which covers South Seattle (east of I-5, south of Jackson). Her opponent is Jen LaVallee. This interview is part of our 2025 Seattle School Board Candidate series. Every Seattle voter will vote on four school board races in the general election: Districts 2, 4, 5, and 7.About Carol RavaManages $150 million grant-making team at Ascendium philanthropyMaster's in Education Policy; nearly 30 years in educationFormer Executive Director of Strategic Planning at SPS (2008-2010)Parent/stepparent of 5 SPS students across multiple schoolsCompleting K-12 Finance certificate from Georgetown UniversityKey PositionsFirst Priority:End Student Outcomes Focused Governance modelRestore Finance and Audit oversight committeesOn Her Approach:Focused on setting goals and aligning how the district works to those goalsBelieves goals need to be transparent and reflect the whole communityDistrict needs to hold itself accountable and make mid-course corrections when not meeting goalsOn District Structure:Advocates for consistency in quality across all schools regardless of locationBelieves it's not sustainable for a hundred buildings to pick a hundred different approaches to teaching and curriculumWants balance that allows unique school cultures to thrive while ensuring excellence students and parents can rely onOn Supporting Struggling Students:Supports research-based intensive one-to-one tutoringEmphasizes disaggregating data to understand who needs help whereWants to use best practices and research to provide the right supportsOn Community Engagement:Board serves as a conduit from the community to the districtOne of the main things the school board can do is hold the superintendent accountable for high quality community engagementOther Positions:Supports district-wide cell phone policyWants schoolboard@seattleschools.org to actually be responsiveAdmires: Jeanette "Mrs. Jones" Jones (Washington Middle School administrator who "believed in every child")Excited to Work With: Director Gina ToppImportant InfoBallots mailed: October 15th | Due: November 4thAlso listen to: Interviews with all District 2, 4, 5, and 7 candidates at rainydayrecess.orgCarol's campaign: electcarolrava.comPodcast info: rainydayrecess.org | hello@rainydayrecess.orgSupport the showContact us at hello@rainydayrecess.org.Rainy Day Recess music by Lester Mayo, logo by Cheryl Jenrow.

Study Guide A Mishna is quoted from Masechet Eruvin 103, permitting a kohen to put on a bandage made from a reed on an injured finger while he is in the Temple, but not outside the Temple, as this is forbidden by rabbinic laws, and rabbinic laws are suspended in the Temple. However, if he intends to draw blood, that is forbidden as that is a Torah prohibition. Rabbi Yehuda, son of Rabbi Chiya, qualifies the Mishna that it is only relating to issues of Shabbat, but if the kohen put a sash around his finger, there would be an additional problem of wearing an extra garment. However, Rabbi Yochanan disagrees and only forbids an extra garment in a location where the special kohen clothes are meant to be. Rava disagrees with Rabbi Yochanan, as he holds even where there are no clothes, e.g., on a finger, there is still a prohibition, but distinguishes. If it is where the kohen wears his clothes, any side cloth will be problematic. If it is somewhere else, it will be prohibited if it is 3x3 fingers. A second version of the three opinions are brought, in which it is clear that Rabbi Yochanan disagrees with Rabbi Yehuda, and that Rabbi Yochanan and Rava disagree, but the Gemara asks whether or not Rava and Rabbi Yehuda disagree, and they conclude that they do not disagree.   Rava asks six questions, Rav Ashi adds a seventh, and Rabbi Zeira an eighth relating to issues with the kohen’s clothing. An answer is brought only for the last question regarding tefillin, if they are considered a chatzitza (interposition) between the clothing and the kohen’s body.  Two braitot are brought to raise a difficulty with the answer, but are resolved. A source is brought for the disqualification of work performed in the Temple by a kohen who is mechusar kipuurim. A source is brought for the disqualification of work performed in the Temple by a kohen who has not washed his hands and feet from the basin in the Temple beforehand. A  braita distinguishes between the washing of hands that the kohen gadol does on Yom Kippur before and after going in the mikveh when changing his clothes, which is not essential, and the washing done by the kohanim daily, which is essential. Why is there a distinction?

Rebbi and Rabbi Elazar b’Rabbi Shimon disagree about whether the sanctification of a kohen’s hands and feet, performed before Temple service, is nullified each night, requiring repetition the next morning. According to Rabbi Elazar b’Rabbi Shimon, the sanctification remains valid overnight, and there is no need to repeat it. Ilfa raises a question based on this view: If the sanctification remains valid overnight, is the water in the Temple’s basin also unaffected and not disqualified by nightfall? Rabbi Ami quotes Rabbi Yochanan, who reports that Ilfa later answered that the water is indeed not disqualified overnight. However, Rabbi Yitzchak bar Bisna challenges this conclusion. A Mishna in Yoma describes a device used in the Temple—the muchni—which lowered the water into a well each night to prevent it from becoming disqualified by remaining overnight. The Gemara attempts to use this source to support the possibility that Rabbi Elazar b’Rabbi Shimon holds the water is disqualified overnight. This is based on an earlier Mishna in the same chapter that discusses the location of the bull’s slaughter on Yom Kippur, which aligns with Rabbi Elazar b’Rabbi Shimon’s opinion: the area between the altar and the ulam (entrance hall), designated for slaughtering kodashei kodashim (most holy offerings). If the earlier Mishna accords with his opinion, it stands to reason that the later Mishna accords with his opinion as well. However, since the passage can also be interpreted in accordance with Rebbi’s view, no definitive conclusion is reached. A Mishna in Yoma describes a device used in the Temple, the muchni, to lower the water into a well each night to prevent it from becoming disqualified overnight. The Gemara attempts to prove that this source aligns with Rabbi Elazar b’Rabbi Shimon’s view, proving that he holds the water is disqualified overnight, as an earlier Mishna in the chapter that describes the location of the slaughtering of the bull on Yom Kippur accords with his opinion. This location, between the altar and the ulam, matches Rabbi Elazar b’Rabbi Shimon’s opinion regarding the designated area for slaughtering kodashei kodashim (most holy offerings). However, the passage can also be interpreted according to Rebbi’s view, so no definitive conclusion is reached. Rabbi Yochanan rules that a kohen who removes ashes from the altar during the final part of the night sanctifies his hands and feet for the day, despite it still being nighttime. Abaye explains this ruling according to Rebbi, while Rava explains it according to Rabbi Elazar b’Rabbi Shimon. A challenge is raised against Rava’s interpretation, but it is ultimately resolved. Two additional questions are discussed: Does leaving the Temple cancel the sanctification of one’s hands and feet? Four sources are brought to address this, but each is rejected, and the question remains unresolved. Does becoming impure cancel the sanctification? Two of the sources cited in the previous discussion are brought in an attempt to answer this question as well.

Study Guide A Mishna is quoted from Masechet Eruvin 103, permitting a kohen to put on a bandage made from a reed on an injured finger while he is in the Temple, but not outside the Temple, as this is forbidden by rabbinic laws, and rabbinic laws are suspended in the Temple. However, if he intends to draw blood, that is forbidden as that is a Torah prohibition. Rabbi Yehuda, son of Rabbi Chiya, qualifies the Mishna that it is only relating to issues of Shabbat, but if the kohen put a sash around his finger, there would be an additional problem of wearing an extra garment. However, Rabbi Yochanan disagrees and only forbids an extra garment in a location where the special kohen clothes are meant to be. Rava disagrees with Rabbi Yochanan, as he holds even where there are no clothes, e.g., on a finger, there is still a prohibition, but distinguishes. If it is where the kohen wears his clothes, any side cloth will be problematic. If it is somewhere else, it will be prohibited if it is 3x3 fingers. A second version of the three opinions are brought, in which it is clear that Rabbi Yochanan disagrees with Rabbi Yehuda, and that Rabbi Yochanan and Rava disagree, but the Gemara asks whether or not Rava and Rabbi Yehuda disagree, and they conclude that they do not disagree.   Rava asks six questions, Rav Ashi adds a seventh, and Rabbi Zeira an eighth relating to issues with the kohen’s clothing. An answer is brought only for the last question regarding tefillin, if they are considered a chatzitza (interposition) between the clothing and the kohen’s body.  Two braitot are brought to raise a difficulty with the answer, but are resolved. A source is brought for the disqualification of work performed in the Temple by a kohen who is mechusar kipuurim. A source is brought for the disqualification of work performed in the Temple by a kohen who has not washed his hands and feet from the basin in the Temple beforehand. A  braita distinguishes between the washing of hands that the kohen gadol does on Yom Kippur before and after going in the mikveh when changing his clothes, which is not essential, and the washing done by the kohanim daily, which is essential. Why is there a distinction?

Rebbi and Rabbi Elazar b’Rabbi Shimon disagree about whether the sanctification of a kohen’s hands and feet, performed before Temple service, is nullified each night, requiring repetition the next morning. According to Rabbi Elazar b’Rabbi Shimon, the sanctification remains valid overnight, and there is no need to repeat it. Ilfa raises a question based on this view: If the sanctification remains valid overnight, is the water in the Temple’s basin also unaffected and not disqualified by nightfall? Rabbi Ami quotes Rabbi Yochanan, who reports that Ilfa later answered that the water is indeed not disqualified overnight. However, Rabbi Yitzchak bar Bisna challenges this conclusion. A Mishna in Yoma describes a device used in the Temple—the muchni—which lowered the water into a well each night to prevent it from becoming disqualified by remaining overnight. The Gemara attempts to use this source to support the possibility that Rabbi Elazar b’Rabbi Shimon holds the water is disqualified overnight. This is based on an earlier Mishna in the same chapter that discusses the location of the bull’s slaughter on Yom Kippur, which aligns with Rabbi Elazar b’Rabbi Shimon’s opinion: the area between the altar and the ulam (entrance hall), designated for slaughtering kodashei kodashim (most holy offerings). If the earlier Mishna accords with his opinion, it stands to reason that the later Mishna accords with his opinion as well. However, since the passage can also be interpreted in accordance with Rebbi’s view, no definitive conclusion is reached. A Mishna in Yoma describes a device used in the Temple, the muchni, to lower the water into a well each night to prevent it from becoming disqualified overnight. The Gemara attempts to prove that this source aligns with Rabbi Elazar b’Rabbi Shimon’s view, proving that he holds the water is disqualified overnight, as an earlier Mishna in the chapter that describes the location of the slaughtering of the bull on Yom Kippur accords with his opinion. This location, between the altar and the ulam, matches Rabbi Elazar b’Rabbi Shimon’s opinion regarding the designated area for slaughtering kodashei kodashim (most holy offerings). However, the passage can also be interpreted according to Rebbi’s view, so no definitive conclusion is reached. Rabbi Yochanan rules that a kohen who removes ashes from the altar during the final part of the night sanctifies his hands and feet for the day, despite it still being nighttime. Abaye explains this ruling according to Rebbi, while Rava explains it according to Rabbi Elazar b’Rabbi Shimon. A challenge is raised against Rava’s interpretation, but it is ultimately resolved. Two additional questions are discussed: Does leaving the Temple cancel the sanctification of one’s hands and feet? Four sources are brought to address this, but each is rejected, and the question remains unresolved. Does becoming impure cancel the sanctification? Two of the sources cited in the previous discussion are brought in an attempt to answer this question as well.

Study Guide Zevachim 16 The Gemara presents three proofs that the service of a non-priest (zar) in the Temple is invalid: one from a verse, and two derived through a kal va-chomer argument. It then brings four proofs that the service of a mourner, before burial (onen), in the Temple is also invalid: two from verses and two from kal va-chomer reasoning. Rava attempts to limit the disqualification of the onen to the case of an individual offering, based on a kal va-chomer from ritual impurity that is permitted in communal offerings. In other words, if impurity does not invalidate a communal offering (when the majority of the community is impure), perhaps mourning should not invalidate it either. However, Rava bar Ahilai rejects this argument, claiming that accepting such a kal va-chomer would open the door to additional a fortiori arguments that could lead to incorrect halakhic conclusions, and therefore it should not be accepted.

1 section- Abayey attempts to resolve the apparent challenge to the resolution of RL (based on his own line of questioning) and Rava eventually clarifies the matter of asham not achieving fulfillment for owner (when wrong intention at shechita)

1 section- Abayey attempts to resolve the apparent challenge to the resolution of RL (based on his own line of questioning) and Rava eventually clarifies the matter of asham not achieving fulfillment for owner (when wrong intention at shechita)

Following Ulla’s ruling that conveying the blood without moving one’s feet is invalid, the Gemara explores whether such a situation can be rectified if the initial conveying was performed without foot movement. The first attempt to prove that it can be corrected is from the Mishna in Zevachim 32a, but this derivation is ultimately rejected. A definitive proof is then brought from a statement of Ulla in the name of Rabbi Yochanan, establishing that the flaw cannot be corrected. Rav Nachman raises two challenges to Ulla’s position based on rulings in the Mishna (Zevachim 32a and 25a). The first challenge is addressed, though not convincingly, while the second remains unresolved. A new interpretation is proposed regarding the debate between Rabbi Shimon and the Rabbis in our Mishna concerning the act of conveying. According to this view, when Rabbi Shimon rules that improper intention during conveying does not disqualify the sacrifice, he refers specifically to conveying without foot movement. However, this interpretation is mocked by the Rabbis in Eretz Yisrael. Initially, the Gemara explains their ridicule by suggesting that if Rabbi Shimon is correct, there would be no case in the sprinkling of the blood of a bird sin offering where improper intent could disqualify the offering, despite the known principle that intent during sprinkling can indeed disqualify. This explanation is rejected, and a more compelling reason is offered: Rabbi Shimon’s own words in the Mishna indicate that he was discussing conveying by foot. He explains that conveying may be unnecessary because the animal can be slaughtered adjacent to the altar. Only foot-based conveying is deemed unnecessary, since even when slaughtered nearby, the blood still needs to be transferred to the altar by passing by hand. The Gemara then discusses a case where a non-kohen conveys the blood to the altar, and a kohen returns it to its original location before conveying it properly. There is a dispute over whether this sequence validates the offering or disqualifies it. In a reverse scenario, where a kohen conveys the blood, and a non-kohen returns it and then conveys it again, there is disagreement about whether this case parallels the previous one. Rav Shimi bar Ashi links the two cases: the one who permits in the first case forbids in the second, and vice versa, depending on whether the initial or final action is considered decisive. Rava, however, does not connect the cases, asserting that both would disqualify the second scenario. Once the blood is distanced from the altar, it must be returned in a valid manner - specifically, by a kohen. Rav Yirmia quotes Rav Yirmia of Difti, who claims that the question of whether blood that was brought to the altar and then distanced must be returned is itself a dispute between Rabbi Eliezer and the Rabbis in our Mishna. This interpretation is based on Rava’s reading of the Mishna. Abaye challenges this view with a braita and ultimately rejects it, leading Rava to concede to Abaye’s position. The Mishna enumerates various cases in which the handling of blood by someone disqualified from performing Temple service invalidates the sacrifice. The first example is a non-kohen. What is the source for this? One possibility is a derivation from Vayikra 22:2–3, while another is a kal va’chomer from the case of a blemished kohen.

1 section- final clarification in machloket Tannaim (RY and RS) and debate in Amoraim (RAbY and Rava) who is the author of the Mishna (and related debate in understanding the position of RY)

In the discussion regarding whether an improper intention, such as intending to eat or burn the meat outside its designated time, or to place the blood at the wrong time, during the act of dipping the finger into the blood of a sin offering brought on the inner altar renders the offering pigul, the Gemara presents two contradictory braitot. This suggests a tannaitic dispute over whether dipping the finger is akin to conveying the blood to the altar in a standard sacrifice. Initially, the Gemara attempts to resolve the contradiction by aligning the braitot with the views of Rabbi Shimon and the Rabbis. According to this approach, both agree that dipping is equivalent to conveying the blood, but Rabbi Shimon holds that conveying is not an essential avoda (sacrificial service). However, this resolution is rejected, since Rabbi Shimon maintains that pigul does not apply to sacrifices whose blood is placed on the inner altar. Ultimately, the Gemara concludes that the two braitot refer to different types of sin offerings - one brought on the inner altar and one on the outer altar. Dipping is essential for the inner altar offering, as the verse states, “and he dips his finger,” and therefore an improper intention during this act would render the offering pigul. In contrast, the outer altar offering does not require dipping, as the verse merely states, “the kohen takes the blood,” without mentioning dipping. Reish Lakish explains that according to Rabbi Shimon, an improper intention regarding the type of sacrifice during the act of conveying the blood to the inner altar would disqualify the offering, since the animal cannot be slaughtered adjacent to the inner altar, making the act of conveying necessary. This seems to contradict Rabbi Shimon’s position that an “outside its time” intention does not render such a sacrifice pigul, which would imply that a mistaken intention regarding the type of sacrifice should also not disqualify it. Rabbi Yossi son of Rabbi Chanina resolves this by clarifying that Rabbi Shimon agrees that an “outside its time” intention disqualifies the sacrifice, even though it does not render it pigul. The Gemara further derives that an “outside its place” intention would also disqualify this type of offering. Rava explores Rabbi Shimon’s position, as interpreted by Reish Lakish, regarding conveying the blood to the inner altar as being essential. He considers various scenarios depending on whether Rabbi Shimon accepts other positions. For instance, if Rabbi Shimon agrees with his son’s view that kodshei kodashim may be slaughtered between the ulam and the altar, then improper intention would only disqualify the sacrifice from the entrance to the ulam, since slaughtering adjacent to the ulam is permissible. Rava also discusses the case of carrying frankincense from the shulchan (table) in the sanctuary to burn it on the outer altar. The point at which intention disqualifies the offering depends on differing views regarding the sanctity of the ulam and the azara. Abaye asks Rav Chisda whether the blood is disqualified if conveyed by a non-kohen. Rav Chisda responds that it is not, citing a verse as proof. However, Rav Sheshet presents a braita suggesting the opposite. Raba and Rav Yosef argue that the answer depends on the dispute between Rabbi Shimon and the Rabbis. Abaye challenges their position, and Ulla quotes Rabbi Elazar’s ruling that even Rabbi Shimon would disqualify conveying by a non-kohen. Another question arises: Is conveying without moving one’s feet considered valid conveying? After three unsuccessful attempts to prove this from various sources, Ulla rules in the name of Rabbi Yochanan that valid conveying requires movement of the feet.

Study Guide Zevachim 8 If any of the four sacrificial rites of a sin offering - slaughtering, collecting the blood, carrying it, or sprinkling it - are performed with the intent of a different sacrifice or for a different owner, the offering is disqualified. The Gemara investigates the source of this law. Initially, it cites verses that establish the requirement to slaughter, collect, and sprinkle the blood with the correct intent, both for the appropriate sacrifice and for the proper owner, and that failure to do so invalidates the offering. However, these sources do not explicitly prove that intent for a different sacrifice disqualifies the offering, nor that slaughtering and collecting must be done for the correct owner. The Gemara first attempts to derive this from verses concerning the sin offerings of a nazirite and a leper, but both are rejected due to unique stringencies in each case. It then explores combinations - nazirite and leper, nazirite and standard sin offering, or leper and standard sin offering - but each pairing is also dismissed, as each has its own distinctive stringency. Ultimately, Rava derives the requirement to perform all rites with the correct intent, from both the perspective of the sacrifice and the owner, from a verse that juxtaposes the peace offering with the sin offering, as the source for the basic law of proper intent is found in the laws of the peace offering, as explained in Zevachim 4. The verses previously cited in the sugya are then reinterpreted to teach that without proper designation, the offering is invalid—based on the principle that in kodashim (sacrificial laws), repetition in the Torah indicates necessity (l’akev). The proof from the verses above pertains to a standard sin offering. The Gemara then asks: how do we know the same applies to a sin offering brought for idol worship or to a sliding-scale offering (korban oleh veyored)? These cases are derived through comparative analysis with other offerings mentioned previously. The discussion shifts to the case of a Pesach offering. If one designates an animal for the Passover sacrifice but slaughters it on a day that is not Pesach, the offering is not disqualified and is instead brought as a peace offering. The father of Shmuel cites a verse from Vayikra 3:6, which discusses peace offerings, as the source. However, a difficulty arises: the verse may only support the case where the animal was offered as a peace offering. If it were offered with the intent for a different sacrifice, it might be disqualified. To address this, the Gemara explains that the term zevach in the verse encompasses other types of offerings. Yet this resolution is unsatisfactory, as it could still be argued that if the Pesach was offered with intent for any other sacrifice, it should be brought as that sacrifice, not necessarily as a peace offering. To resolve this, the Gemara presents two alternative derivations from the verse and proceeds to analyze their validity.  

In trying to answer whether a burnt offering can atone for positive commandments neglected after the animal was designated (between designation and slaughter) or only for those neglected before designation, the Gemara cites Rabbi Shimon. He explains that the reason two goats are offered on Shavuot is that the second goat atones for impurities in the Temple that occurred after the first goat was offered. If both goats were designated at the same time, this would support the view that an offering can atone for sins committed after designation. A difficulty is raised with that proof because it assumes simultaneous designation; perhaps the second goat needs to be designated only after the first was offered. That possibility is hard to accept because the verse does not indicate a later designation. Rav Papa also rejects the proof, suggesting instead that the court could stipulate from the outset that the second goat will only become sanctified after the blood of the first goat is offered. Two objections are raised to Rav Papa’s reply. First, Rabbi Shimon does not accept the court's stipulations—he therefore would not recognize a court’s postponement of consecration, as shown by his ruling that animals reserved for one year cannot serve as the Tamid in the following year. Second, Rabbi Yirmeya’s question about whether the second goat can cover impurity that occurred between the sprinkling of the first goat’s blood and the second’s implies it was understood that the goat covers from the time of designation. That second difficulty is, however, resolved, and the original question remains unanswered. There is a dispute between Raba and Rav Chisda about a toda (thanksgiving offering) brought on behalf of another who needs to bring a toda. Each presents his reasoning; Raba cites a baraita in support, but his proof is rejected. Rava gives six rulings about issues of incorrect intention during the sacrificial rites and adds a seventh about the nature of the olah (burnt offering). He teaches that the olah does not itself provide atonement; rather, it is a gift to God offered after a person has repented for not fulfilling a positive commandment. If the person has not yet repented, the offering provides no atonement, for the sacrifices of the wicked are despicable. The Mishna states that both a sin offering and a Pesach sacrifice brought for the sake of the wrong sacrifice or for the wrong person are disqualified. The Gemara first adduces the source for this rule for Pesach and then for the sin offering.