Zevachim 44 - October 28, 6 Cheshvan

Study Guide Zeiri explains a very complicated braita referring to leniencies and stringencies regarding an impure person eating consecrated items and why each needed to be mentioned explicitly in the Torah. A braita is brought to explain the source of the law that one receives karet for eating part of a sacrifice that became pigul only if there is an action that permits it to be eaten or burned on the altar. The braita brings drashot on the verse in Vayikra 7:18 explaining how it applies to sacrifices other than peace offerings. It also specifies what items can and cannot become pigul. The braita says the oil of the leper can become pigul, but libations that are brought with a sacrifice cannot. This seems to contradict, as the oil follows Rabbi Meir's position and the libations follow that rabbi's position. Three possible solutions are suggested, but the first is rejected. From where do we derive that the meat of the bird sin offering is permitted for the kohen to eat? Rabbi Elazar cites a position of Rabbi Yosi that while there is pigul in the sin offerings whose blood is brought on the inner altar, it is only if both the action when the pigul thought occurs and the action that the thought is about occurs outside the sanctuary, in the Azara.  

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 This week's learning is sponsored by Aunt Elayne, Fredjs, Hageges, Somers, Greenstones, and Pilichowskis in honor of Lana Kerzner's birthday. "We admire so much how you continue the Greenstone family legacy of intellectual curiosity coupled with daily dedication to learning and Judaism." Reish Lakish interprets Rabbi Meir’s position in a Mishna in Menachot as holding that an offering becomes pigul not due to improper intent during part of the matir (the enabling act), but rather when improper intent occurs during the first stage, and the second stage is performed without any intent, the second stage is still governed by the initial improper thought. Rabbi Shmuel bar Yitzchak disagrees, asserting that Rabbi Meir maintains one can render an offering pigul even through improper intent during part of an action. Two difficulties are raised against Reish Lakish’s explanation based on two halakhot in the Tosefta. Regarding the first, three attempts are made to resolve the contradiction, but each faces its own challenge. One difficulty is also raised against Rabbi Shmuel bar Yitzchak’s position, but it is successfully resolved.

Study Guide Rabbi Yehuda HaNasi (Rebbi) interprets the first mention of “bull” in Vayikra 4:20 as referring to the bull offering of Yom Kippur, even though the verse’s context concerns the communal sin offering. According to Rebbi, this verse teaches that the Yom Kippur bull is comparable to the bull brought by the kohen gadol who sins, referenced by the second mention of “bull” in the same verse. Rabbi Yishmael disagrees with Rebbi, arguing that the laws of the Yom Kippur bull can be derived through kal va’chomer (a fortiori) reasoning. However, the kal va’chomer argument he proposes is not fully spelled out in the text, and the Gemara clarifies which cases are being referenced and what laws are derived. Since Rabbi Yishmael does not interpret the word “bull” as referring to the Yom Kippur offering, but rather to the communal sin offering, the question arises: why use the term “bull” instead of simply saying “it”? Rav Pappa explains that the unnecessary word comes to teach a law not explicitly stated in the verses about the communal offering, but found in the kohen gadol’s sin offering - that the lobe of the liver and the kidneys are burned on the altar. Although this law could have been derived by juxtaposition, the inclusion of the word “bull” makes it as though it were written explicitly, which then allows it to be used to derive the same law by juxtaposition to the communal sin offering for idol worship. A braita is brought to support Rav Pappa’s explanation and shows how the juxtaposition between the communal sin offering and the communal offering for idol worship (from Bamidbar 15:25) is established. However, another braita derives the juxtaposition from the verse in Vayikra 4:20. Both derivations are considered necessary, as each teaches a different law. Rebbi’s position is cited earlier to support Rav Pappa’s explanation that the word “bull” serves to compare the Yom Kippur bull to the kohen gadol’s sin offering for specific laws derived from the words “et,” “b’dam,” and “taval.” However, Rebbi himself states that the comparison teaches that all the laws are the same, not just those three. This discrepancy is explained as stemming from two different tannaitic positions. Two braitot from the school of Rabbi Yishmael are brought, each explaining why certain words or laws appear only in the kohen gadol’s sin offering and not in the communal one. Both are interpreted through parables that reflect God’s relationship with His people. Finally, a Mishna in Menachot presents a debate between Rabbi Meir and the rabbis regarding whether a pigul (disqualifying intent) during the taking of the handful of the meal offering, but not during the taking of the frankincense (or vice versa), renders the offering pigul. Reish Lakish explains Rabbi Meir’s position: the offering becomes pigul not because intent during part of the matir (the enabling act) can render an offering pigul, but because later actions follow the original intent. That is, if improper intent occurred during the first stage, and the second stage was performed without intent, the second stage is still governed by the initial thought. Reish Lakish supports this interpretation by asserting that our Mishna must align with Rabbi Meir’s view. However, Rabbi Shmuel bar Yitzchak disagrees and interprets the Mishna according to the rabbis’ position.

Study Guide   The Gemara cites a braita to locate the source for the halakha that all placements of the sin-offering blood performed in the inner sanctuary are essential. The braita’s author treats the seven sprinklings as essential because they are treated as essential elsewhere - this statement is explained as referring to seven sprinklings in the rituals of the red heifer and the purification of a leper. The ruling that the four placements are essential is derived from the phrase “and as such he should do.” Why not derive them from the phrase “and he should do like he did,” which is used to teach the seven sprinklings - why can’t both be derived from the same verse? Rabbi Yirmiya and Abaye offer different answers. The braita explains that the word “bull” mentioned first in Vayikra 4:20 refers to the bull of Yom Kippur. Rav Nachman bar Yitzchak teaches from this that the blood placements are essential. Rav Papa, however, maintains that the essential nature can be derived from the verses of Yom Kippur and therefore understands the verse as teaching three specific laws about dipping the finger in the blood, laws drawn from the sin offering of the kohen gadol. A braita is brought in support of Rav Papa’s position. Rabbi Yishmael held that the laws for the bull of Yom Kippur could be derived by kal va'chomer reasoning and therefore understood the "bull" in the verse to be referring to the communal sin offering.   

Rav Papa cites a proof based on an inference from a Mishna in Zevachim 93a: if blood splashes onto one’s clothing from the blood designated for placement on the altar, specifically from the three sprinklings following the initial one, then the garments must be laundered in the Azara (Temple courtyard), a process known as kibus. This inference is challenged, as the Gemara suggests that the Mishna reflects the opinion of Rabbi Nechemia, who is more stringent in his treatment of the remainder of the blood (shirayim) that is to be poured into the base of the altar, and the Mishna does not adhere to the mainstream view. Ultimately, this suggestion is dismissed, since there is no definitive evidence that Rabbi Nechemia requires kibus for the remainder of the blood before it is poured on the base of the altar. Nonetheless, the inference remains problematic for Rav Papa, as it implies that blood requires laundering even before it is sprinkled on the altar, an implication that aligns with no known position. Ravina offers a resolution: while the term “from the keren” (corner of the altar) excludes the law of kibus before placement on the keren, the Mishna’s use of “from the base” includes blood that is awaiting placement on the base. A braita is introduced to explain the source of the halakha in the Mishna, that all placements of blood of sin offerings performed in the inner sanctuary are essential. This ruling is derived from a verse in Vayikra (Leviticus) 4:20, in the context of the communal sin offering. The verse is fully expounded to draw parallels between the bull sin offering of the kohen gadol, the bull offering of the kohen gadol on Yom Kippur, and the communal sin offering for idol worship. The exposition also distinguishes between essential and non-essential components of the offerings whose blood is applied to the inner altar.  

The Gemara brings a braita in which a Tanna offers an alternative interpretation to explain Beit Hillel’s reasoning - that one application of blood in the sin offering is sufficient to fulfill the obligation, rather than two. Two objections are raised against this interpretation, and in the second objection, an alternative drasha is proposed. However, both objections are ultimately resolved. If, according to Beit Shammai, pigul applies only when the improper intent occurs during two applications of blood (in a sin offering), whereas according to Beit Hillel even one is sufficient, the question arises: why is this ruling not listed among the leniencies of Beit Shammai? Rabbi Yochanan and Rav Pappa enumerate various laws in which the three non-essential applications of blood are similar to or different from the one essential application.

Study Guide A braita is presented that derives from the verse “And the blood of your sacrifices shall be poured” the principle that if one performs just a single application of blood for each offering brought on the outer altar, they have fulfilled their obligation—supporting the halakha stated in the Mishnah. However, this verse is also used for various other interpretations and halakhot. This raises a question: how does the author of the braita derive this law from the verse if it is already employed for other teachings? Those who interpret the verse differently derive this law by another method: they learn the rule from the sin offering (in accordance with Beit Hillel) and extend it from there to other offerings. How do Beit Shammai and Beit Hillel each derive their respective views regarding the sin offering from the biblical verses?

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.

During the Paschal sacrifice, the drain in the floor of the Azara was plugged to ensure that any spilled blood would be collected. Rabbi Yehuda and the rabbis offer different explanations for this practice. Rabbi Yehuda says the blood was collected and placed on the altar in case some of the blood from the sacrifices had spilled and had not yet been brought to the altar. The rabbis explain that it was to demonstrate the dedication of the kohanim, who stood knee-deep in blood as they performed their service. Each opinion faces challenges. Regarding Rabbi Yehuda, the Gemara asks how the blood could be valid for the altar if it had not been collected in a sanctified vessel. After resolving this, another issue is raised: the dam hatamtzit, the residual internal blood, might nullify the dam hanefesh, the lifeblood that exits during slaughter and is valid for the altar. Regarding the rabbis, the Gemara questions whether the accumulated blood would create a chatzitza, an interposition between the kohanim’s feet and the floor, potentially invalidating their service. It also asks whether the blood-soaked garments would be rendered unfit for priestly service. All these objections are ultimately resolved. The laws of pigul apply only to parts of the animal designated for consumption or burning on the altar. If a priest has a pigul thought, such as intending to eat or burn a part of the sacrifice beyond its permitted time, it only renders the sacrifice pigul if the thought concerns a part meant to be eaten or burned. Non-edible or non-sacrificial parts, such as the hide, tendons, horns, and similar items, are not subject to pigul. In a female animal, a thought regarding the fetus, placenta, or eggs does not render the sacrifice pigul. If a sacrifice becomes pigul, consuming the milk or eggs does not incur karet. Rabbi Eliezer and the rabbis disagree about whether a pigul thought regarding a non-sacrificial item, such as intending to eat something not meant to be eaten or burn something not meant to be burned, can render the offering pigul. Rabbi Eliezer is more stringent, while the rabbis are lenient. Rabbi Elazar adds that while a thought about a fetus or similar part does not independently render the sacrifice pigul, if the animal itself becomes pigul due to improper intent, then those parts, like the fetus, are also considered pigul. Three sources, including the Mishna under discussion, are brought to support Rabbi Elazar’s position. Attempts to refute his view are made, but ultimately only an inference from our Mishna stands as a conclusive proof in his favor. A Mishna in Zevachim 84a records a dispute between Rabbi Akiva and the rabbis regarding a blemished animal that was mistakenly brought to the altar. Rabbi Akiva holds that if the animal has already been placed on the altar, it is not removed. The rabbis disagree, requiring its removal. The Gemara qualifies Rabbi Akiva’s leniency with three limitations: the ruling applies only to certain types of blemishes; if the blemish was present before the animal was sanctified, it must be removed; and a female animal designated for a burnt offering is also removed. Rabbi Zeira raises a challenge to the third limitation based on a braita previously cited in a discussion concerning Rabbi Eliezer. This challenge is ultimately resolved.