Which items can join together to create a requisite amount that obligates one in meilah, pigul, notar and impure sacrifices? Rabbi Yannai has a unique apporach that meilah is only relevant for items sanctified for temple maintenance and for burnt offerings. Several questions are raised against him until the gemara reinterprets his position. All different parts of the sacrifice including the meal offering can join together to create an amount that obligates one in pigul, notar, impure meat, and meilah. However there is a difference between burnt offerings and the others regarding meat and the parts the parts that get burned on the altar combining to obligate one if one offered them outside the temple or it only a bit was left before the blodd was sprinkled. In a burnt offering, they all get burned together and therefore they can combine but in other offerings, the mweat is eaten and the other parts are buerned and therefore they can’t join together. Teruma can join with bikurim and challa and the teruma the levites need to bring in a combination of forbidden and non forbidden items (to determine whether or not they are cancelled) and to obligated to retunr a fifth to the priests if one ate it.
Meilah 15
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Meilah 15
קׇדְשֵׁי מִזְבֵּחַ, מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה וּלְחַיֵּיב עֲלֵיהֶם מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא. קׇדְשֵׁי בֶּדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה. אֶחָד קׇדְשֵׁי מִזְבֵּחַ וְאֶחָד קׇדְשֵׁי בֶּדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה.
MISHNA: All items consecrated to be sacrificed on the altar join together to constitute the measure with regard to liability for misuse of consecrated property, which is deriving benefit equivalent to one peruta. And they join together to constitute an olive-bulk, which is the measure that renders one liable due to violation of the prohibitions of piggul, or notar, or partaking of the item while ritually impure. All items consecrated for Temple maintenance join together to constitute the measure with regard to liability for misuse. Both items consecrated to be sacrificed on the altar and items consecrated for Temple maintenance join together to constitute the measure with regard to liability for misuse.
גְּמָ׳ הַשְׁתָּא יֵשׁ לוֹמַר דְּקָתָנֵי: ״אֶחָד קׇדְשֵׁי מִזְבֵּחַ וְאֶחָד קׇדְשֵׁי בֶּדֶק הַבַּיִת״ דְּהַאי קְדוּשַּׁת הַגּוּף וְהַאי קְדוּשַּׁת דָּמִים, אֲפִילּוּ הָכִי קָתָנֵי: ״מִצְטָרְפִין זֶה עִם זֶה״. ״קׇדְשֵׁי מִזְבֵּחַ עִם קׇדְשֵׁי מִזְבֵּחַ״ מִיבַּעְיָא?
GEMARA: The Gemara asks: Now that one says that the mishna teaches in the latter clause: Both items consecrated to be sacrificed on the altar and items consecrated for Temple maintenance join together, which is a case where this one, i.e., items consecrated for the altar, have inherent sanctity and that one, i.e., items consecrated for Temple maintenance, have sanctity that inheres in its value, and even so the mishna teaches that they join together for misuse, if so, is it necessary for the mishna to teach in the first clause that items consecrated to be sacrificed on the altar join together with other items consecrated to be sacrificed on the altar?
מִשּׁוּם דְּקָתָנֵי עֲלַהּ ״לְחַיֵּיב עֲלֵיהֶן מִשּׁוּם פִּיגּוּל נוֹתָר וְטָמֵא״, דְּקׇדְשֵׁי בֶּדֶק הַבַּיִת לָא אִיכָּא הָכִי, מִשּׁוּם הָכִי קָא פְּלִיג לֵיהּ.
The Gemara answers: It is necessary for the tanna to teach the first clause, because he teaches with regard to that case: They join together to render one liable due to violation of the prohibitions of piggul, or notar, or of partaking of the item while ritually impure. With regard to these matters, only items consecrated to be sacrificed on the altar join together, not items consecrated for Temple maintenance, as these halakhot do not apply to items consecrated for Temple maintenance. The concepts of piggul, notar, and ritual impurity are relevant only to items consecrated to be sacrificed on the altar. It is due to that reason that the tanna divides the first clause from the latter clause.
אָמַר רַבִּי יַנַּאי: מְחַוַּורְתָּא, אֵין חַיָּיבִין מִשּׁוּם מְעִילָה אֶלָּא עַל קׇדְשֵׁי בֶּדֶק הַבַּיִת וְעוֹלָה בִּלְבַד. מַאי טַעְמָא? דְּאָמַר קְרָא: ״נֶפֶשׁ כִּי תִּמְעֹל מַעַל מִקׇּדְשֵׁי ה׳״,
§ The mishna teaches that items consecrated for Temple maintenance are subject to the halakhot of misuse. Rabbi Yannai said: It is clear that one is liable for misuse by Torah law only for items consecrated for Temple maintenance and a burnt offering alone. What is the reason? The reason is that the verse states: “If anyone commit a misuse, and sin through error, in the sacred items of the Lord, then he shall bring his guilt offering to the Lord, a ram without blemish out of the flock, according to your valuation in silver by shekels, after the shekel of the Sanctuary, for a guilt offering” (Leviticus 5:15).
קֳדָשִׁים הַמְיוּחָדִין לַה׳ – יֵשׁ בָּהֶן מְעִילָה. אֲבָל קׇדְשֵׁי מִזְבֵּחַ – אִית בְּהוּ לַכֹּהֲנִים, וְאִית בְּהוּ לַבְּעָלִים.
Rabbi Yannai explains that it is derived from this verse that only those consecrated items that are uniquely for the Lord are subject to the halakhot of misuse; but with regard to items consecrated to be sacrificed on the altar, e.g., guilt offerings or sin offerings, as they have a portion that belongs to the priests and other items such as peace offerings also have a portion that belongs to the owners, they are not uniquely for the Lord, and therefore the halakhot of misuse do not apply.
תְּנַן: קׇדְשֵׁי מִזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה! מִדְּרַבָּנַן.
The Gemara raises a difficulty with regard to the statement of Rabbi Yannai. We learned in the mishna: All items consecrated to be sacrificed on the altar join together to constitute the measure with regard to liability for misuse, which is deriving benefit worth one peruta. Evidently, one is liable for misusing all items consecrated to be sacrificed on the altar, not merely burnt offerings. The Gemara answers that the mishna is referring to a prohibition that applies by rabbinic law.
קׇדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם – מוֹעֲלִים בָּהֶן! מִדְּרַבָּנַן.
The Gemara raises a further difficulty with the statement of Rabbi Yannai, from another mishna (2a): In the case of offerings of the most sacred order that were disqualified before their blood was sprinkled on the altar, e.g., if one slaughtered them in the south of the Temple courtyard, rather than in the north as required, one is liable for misusing them. Offerings of the most sacred order include sin offerings and guilt offerings, not merely burnt offerings. Once again, the Gemara answers that the mishna is referring to a prohibition by rabbinic law.
תְּנַן: הַנֶּהֱנֶה מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה – לֹא מָעַל עַד שֶׁיִּפְגּוֹם. כְּשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהֱנָה כׇּל שֶׁהוּא – מָעַל! מִדְּרַבָּנַן.
The Gemara raises yet another difficulty with regard to the statement of Rabbi Yannai. We learned in a mishna (18a): One who derives benefit from a blemished sin offering while it is alive has not violated the prohibition of misuse until he causes one peruta worth of depletion of its value. Since the blemished animal will be redeemed, one lessens its value by removing wool from it. But when it is dead it will not be redeemed, which means that it cannot be devalued, and therefore once he derives one peruta worth of benefit from a dead sin offering he is liable for misuse. The Gemara again answers that the mishna is referring to a prohibition by rabbinic law.
וּמִדְּאוֹרָיְיתָא לָא? וְהָתַנְיָא, רַבִּי אוֹמֵר: ״כׇּל חֵלֶב לַה׳״ – לְרַבּוֹת אֵימוּרֵי קָדָשִׁים קַלִּים לִמְעִילָה!
The Gemara asks: And by Torah law is there no liability for misuse of items consecrated for sacrifice on the altar? But isn’t it taught in a baraita that Rabbi Yehuda HaNasi says: The verse states at the conclusion of the passage discussing the sacrifice of a peace offering: “And the priest shall make them smoke upon the altar, it is the food of the offering made by fire, for a pleasing aroma; all the fat is the Lord’s” (Leviticus 3:16). The term “all” serves to include the portions of offerings of lesser sanctity as subject to the halakhot of misuse. This is a source from the Torah for the halakha that one is liable for misuse of items consecrated for sacrifice on the altar.
מִדְּרַבָּנַן. וְהָא קְרָא קָא נָסֵיב לַהּ! אַסְמַכְתָּא בְּעָלְמָא.
The Gemara again answers that the mishna is referring to a prohibition by rabbinic law. The Gemara raises a difficulty: But the tanna cites a verse as the source for this halakha, which indicates that it applies by Torah law. The Gemara answers: The verse is a mere support, but it is not the actual source for the halakha.
וְהָא אָמַר עוּלָּא, אָמַר רַבִּי יוֹחָנָן: קָדָשִׁים שֶׁמֵּתוּ – יָצְאוּ מִידֵי מְעִילָה דְּבַר תּוֹרָה. בְּמַאי? אִילֵימָא בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת, אֲפִילּוּ כִּי מֵתוּ נָמֵי, לָא יְהֵא אֶלָּא דְּאַקְדֵּישׁ אַשְׁפָּה לְבֶדֶק הַבַּיִת, לָאו אִית בַּהּ מְעִילָה?
The Gemara raises a difficulty: But didn’t Ulla say that Rabbi Yoḥanan said: Sacrificial animals that died without being sacrificed are excluded from the potential of misuse by Torah law? The Gemara clarifies the objection: To what is Rabbi Yoḥanan referring? If we say that he is referring to items consecrated for Temple maintenance, then even when they are dead they are also subject to the halakhot of misuse, as even if you say that this can be considered only like a case where one consecrated a garbage heap to the Temple maintenance, isn’t that also subject to the halakhot of misuse of consecrated property?
אֶלָּא קׇדְשֵׁי מִזְבֵּחַ, דְּאוֹרָיְיתָא! מִי אִית בְּהוּ מְעִילָה?
Rather, Rabbi Yoḥanan must be referring to dead animals that had been consecrated for sacrifice on the altar, and he is teaching that once they die they are no longer subject to the halakhot of misuse by Torah law. This indicates that while they are alive they are subject to the halakhot of misuse by Torah law. The Gemara states the difficulty: According to Rabbi Yannai, are animals consecrated for sacrifice on the altar subject to the halakhot of misuse by Torah law?
אֶלָּא הָכִי קָא אָמְרִי דְּבֵי רַבִּי יַנַּאי: מֵהַאי קְרָא קׇדְשֵׁי בֶּדֶק הַבַּיִת שָׁמְעִין מִינַּהּ, קׇדְשֵׁי מִזְבֵּחַ לָא שָׁמְעִין מִינַּהּ.
Rather, the Gemara rejects the previous version of Rabbi Yannai’s opinion, and states that in fact he maintains that animals consecrated for sacrifice on the altar are subject to the halakhot of misuse by Torah law. As the school of Rabbi Yannai says as follows: From this verse: “If anyone commit a misuse, and sin through error, in the sacred items of the Lord” (Leviticus 5:15), we learn that items consecrated for Temple maintenance are subject to the halakhot of misuse. But we do not learn from this verse that animals consecrated for the altar are subject to the halakhot of misuse. Instead, that halakha is derived from the verse: “And if a man eat of the sacred items through error” (Leviticus 22:14), which is referring to all sacred items, or from the verse (Leviticus 3:16): “All the fat is the Lord’s.”
מַתְנִי׳ חֲמִשָּׁה דְּבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה: הַבָּשָׂר, וְהַחֵלֶב, וְהַסּוֹלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן. וְשִׁשָּׁה בַּתּוֹדָה: הַבָּשָׂר, וְהַחֵלֶב, וְהַסּוֹלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן וְהַלֶּחֶם.
MISHNA: Five items in the burnt offering and the accompanying meal offering and libation join together to constitute the one peruta measure with regard to liability for misuse, and the olive-bulk measure with regard to liability for piggul, notar, and partaking of sacrificial foods while ritually impure. They are: The flesh; the fat of the burnt offering that is sacrificed on the altar; the fine flour of the accompanying meal offering; the wine of the accompanying libation; and the oil of the accompanying meal offering. And there are six items in the thanks offering that join together: The flesh, the fat, the fine flour, the wine, the oil, and the loaves accompanying the thanks offering.
גְּמָ׳ מַתְנֵי לֵיהּ רַב הוּנָא לְרָבָא: ״חֲמִשָּׁה דְּבָרִים בָּעוֹלָם מִצְטָרְפִין זֶה עִם זֶה״. אָמַר לֵיהּ: ״בָּעוֹלָם״ קָא אָמְרַתְּ? וְהָא קָתָנֵי בַּתּוֹדָה ״שִׁשָּׁה דְּבָרִים שֶׁבַּתּוֹדָה – הַבָּשָׂר וְהַחֵלֶב וְהַסּוֹלֶת וְהַיַּיִן וְהַשֶּׁמֶן וְלַחְמֵי תוֹדָה״! אֲמַר לֵיהּ: תְּנִי ״בָּעוֹלָה״.
GEMARA: The mishna teaches that five items in the burnt offering [ba’ola] join together. Rav Huna taught Rava the mishna as follows: Five items in the world [ba’olam] join together. Rava said to Rav Huna: Did you say: In the world, i.e., that there are only five items in the world of offerings that join together? But isn’t it taught in the mishna with regard to a thanks offering that there are six items in the thanks offering that join together: The flesh, the fat, the fine flour, the wine, the oil, and the loaves accompanying the thanks offering? Rav Huna said to Rava: One should teach in the mishna: Five items in the burnt offering [ba’ola] join together, not: Five items in the world.
תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: עוֹלוֹת וְאֵימוּרִים מִצְטָרְפִין לִכְזַיִת לְהַעֲלוֹתָן בַּחוּץ, וּלְחַיֵּיב עֲלֵיהֶן מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא.
§ The mishna teaches that the flesh and the fat join together. The Gemara notes that we already learned this, as the Sages taught explicitly in a baraita (Tosefta 1:28): The meat of burnt offerings and their sacrificial portions join together to constitute the amount of an olive-bulk that renders one liable for sacrificing them outside the courtyard, and to render one liable for eating them due to piggul, notar, and partaking of them while ritually impure.
קָתָנֵי: בְּעוֹלָה – אִין, בִּשְׁלָמִים – לָא. בִּשְׁלָמָא לְהַעֲלוֹתָן בַּחוּץ, עוֹלָה דְּכָלִיל הִיא – מִצְטָרְפִין, שְׁלָמִים – לָא מִצְטָרְפִין. אֶלָּא לְחַיֵּיב עֲלֵיהֶן מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא, שְׁלָמִים אַמַּאי לָא מְחַיֵּיב?
The Gemara notes that the baraita teaches that with regard to a burnt offering, yes, this halakha applies, whereas with regard to a peace offering, it does not apply. The Gemara raises a difficulty: Granted, with regard to sacrificing them outside the courtyard, it stands to reason that in the case of a burnt offering, which is entirely consumed upon the altar, everything joins together, whereas with regard to peace offerings, whose meat is not burned on the altar, the meat and sacrificial portions do not join together. But with regard to rendering one liable for piggul, and notar, and partaking of them while ritually impure, in the case of a peace offering as well, why is he not rendered liable?
וְהָתְנַן: כׇּל הַפִּיגּוּלִים מִצְטָרְפִין זֶה עִם זֶה, וְכׇל הַנּוֹתָרוֹת מִצְטָרְפוֹת זוֹ עִם זוֹ!
The Gemara elaborates: But didn’t we learn in the mishna below: All the pieces of sacrificial meat that are piggul join together with one another to constitute the olive-bulk measure for liability, and all pieces of sacrificial meat that are notar join together with one another to constitute the olive-bulk measure for liability? The mishna indicates that this is the halakha with regard to all types of offerings.
אֶלָּא אֵימָא: עוֹלָה וְאֵימוּרֶיהָ מִצְטָרְפִין זֶה עִם זֶה לִכְזַיִת לִיזְרֹק עֲלֵיהֶן אֶת הַדָּם.
The Gemara answers: Rather, say that the baraita should read as follows: The meat of a burnt offering and its sacrificial portions join together to constitute an olive-bulk in order to permit one to sprinkle the blood for them. If the meat of the burnt offering was lost after it was slaughtered and only an olive-bulk of the meat and sacrificial portions remain, they combine to permit the sprinkling of the blood.
וְכֵיוָן דְּמִצְטָרְפִין לִיזְרֹק אֶת הַדָּם – חַיָּיב וְכוּ׳.
The Gemara further explains: And since they join together to constitute an olive-bulk with regard to sprinkling the blood, once that blood has been sprinkled they join together to constitute the minimum amount of an olive-bulk to render one liable for eating them due to piggul, notar, and partaking of them while ritually impure. By contrast, in the case of a peace offering, the meat and the sacrificial portions do not join together for sprinkling, and as the sprinkling is not valid, they do not subsequently join together to constitute an olive-bulk to render one liable for eating them due to piggul, notar, and partaking of them while ritually impure.
וּמַאן קָתָנֵי לַהּ? רַבִּי יְהוֹשֻׁעַ הִיא, דְּתַנְיָא: רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כׇּל הַזְּבָחִים שֶׁבַּתּוֹרָה שֶׁנִּשְׁתַּיֵּיר מֵהֶן כְּזַיִת בָּשָׂר וּכְזַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם, כַּחֲצִי זַיִת בָּשָׂר וְכַחֲצִי זַיִת חֵלֶב – אֵינוֹ זוֹרֵק אֶת הַדָּם.
The Gemara adds: And who is the tanna who teaches this baraita? It is Rabbi Yehoshua, as it is taught in a baraita that Rabbi Yehoshua says: With regard to all the offerings in the Torah from which there remains an olive-bulk of meat that is fit to be eaten, or an olive-bulk of fat that is fit to be sacrificed on the altar, one sprinkles the blood. If all that remains is half an olive-bulk of meat and half an olive-bulk of fat, one may not sprinkle the blood. Since the meat and fat serve different functions, as the fat is burned on the altar while the meat is eaten by the priests, they do not combine to form the minimum amount that must remain in order to sprinkle the blood.
וּבָעוֹלָה, אֲפִילּוּ כַּחֲצִי זַיִת בָּשָׂר וְכַחֲצִי זַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם, מִפְּנֵי שֶׁכּוּלָּהּ כָּלִיל. וּבַמִּנְחָה, אֲפִילּוּ כּוּלָּהּ קַיֶּימֶת – לֹא יִזְרוֹק.
But with regard to a burnt offering, even if all that was left was half an olive-bulk of meat and half an olive-bulk of fat, one sprinkles the blood, because it is all consumed upon the altar. Since both the meat and the fat are sacrificed on the altar, they combine. And in the case of a meal offering, even if all of it remains, one may not sprinkle the blood.
מִנְחָה מַאי עֲבִידְתַּיהּ? אָמַר רַב פָּפָּא: מִנְחַת נְסָכִים.
With regard to the last statement, the Gemara asks: What is the relevance of a meal offering to this baraita? A meal offering does not require blood to be sprinkled on the altar. Rav Pappa said: The meal offering under discussion is the meal offering brought with the libations that accompany animal offerings. The baraita is teaching that if none of the meat of the animal remains, even if all of the accompanying meal offering is intact, the blood of the animal may not be sprinkled.
מַתְנִי׳ הַתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי, וְהַחַלָּה, וְהַבִּיכּוּרִים – מִצְטָרְפִין זֶה עִם זֶה לֶאֱסוֹר וּלְחַיֵּיב עֲלֵיהֶן אֶת הַחוֹמֶשׁ. כׇּל הַפִּיגּוּלִים – מִצְטָרְפִין זֶה עִם זֶה. וְכׇל הַנּוֹתָרִים – מִצְטָרְפִין זֶה עִם זֶה.
MISHNA: Teruma, and teruma of the tithe, and teruma of the tithe of doubtfully tithed produce [demai], and ḥalla, and first fruits all join together with one another to constitute the requisite measure to prohibit a mixture with non-sacred produce, and to form the requisite measure of an olive-bulk that serves to render one obligated for their consumption in payment of an additional one-fifth over and above the principal. All the pieces of sacrificial meat that are piggul join together with one another to constitute the olive-bulk measure for liability, and all sacrificial meat that is notar joins together with one another to constitute the olive-bulk measure for liability.
גְּמָ׳ מַאי טַעְמָא? כּוּלְּהוּ אִיקְּרוּ ״תְּרוּמָה״. גַּבֵּי חַלָּה כְּתִיב: ״רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה״,
GEMARA: The Gemara asks: What is the reason that all of the foods listed in the mishna join together? The Gemara answers: The reason is that all of them are called teruma in the Torah. The Gemara elaborates: With regard to ḥalla it is written: “Of the first of your dough you shall set apart ḥalla for a teruma; like teruma of the threshing floor, so shall you set it apart” (Numbers 15:20).
גַּבֵּי בִּיכּוּרִים נָמֵי אִיקְּרוּ ״תְּרוּמָה״, דְּתַנְיָא: ״וּתְרוּמַת יָדֶךָ״ – אֵלּוּ בִּיכּוּרִים, אֲבָל אִינָךְ – לָא צְרִיכָא.
With regard to first fruits, they are also called teruma, as it is taught in a baraita that discusses foods that may not be eaten outside Jerusalem: The verse states: “You cannot eat within your gates the tithe of your grain or of your wine or of your oil or the firstlings of your herd or of your flock, or any of your vows that you vow, or your freewill offerings, or the offering of your hand” (Deuteronomy 12:17). “And the offering of your hand”; these are first fruits. But with regard to the other items listed in the mishna, i.e., teruma, teruma of the tithe, and teruma of the tithe of demai, it is not necessary to explain why they join together or to cite a verse, as it is clear that they are called teruma.
מַתְנִי׳ כׇּל הַנְּבֵילוֹת – מִצְטָרְפִין זוֹ עִם זוֹ. וְכׇל הַשְּׁקָצִים – מִצְטָרְפִין זֶה עִם זֶה.
MISHNA: All animal carcasses, whose consumption is prohibited and which transmit impurity through contact with them and through carrying, join together with one another to constitute the requisite olive-bulk measure. And all repugnant creatures join together with one another to constitute the requisite olive-bulk measure to render one who consumes it liable to receive lashes. The eight creeping animals enumerated in the Torah join together to constitute the measure of a lentil-bulk, which transmits impurity through contact, and to render one who consumes it liable to receive lashes.
גְּמָ׳ אָמַר רַב:
GEMARA: The mishna teaches that all animal carcasses, whose consumption is prohibited and which transmit impurity through contact and through carrying, join together to constitute the requisite olive-bulk measure. Rav says:
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I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Silver Spring, MD, United States
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Far Rockaway, United States
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ra’anana, Israel
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Virginia, United States
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
Northwest Washington, United States
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
NJ, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Teaneck, United States
Tel Aviv, Israel
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Karmiel, Israel
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Berlin, Germany
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Yad Binyamin, Israel
I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Maale Adumim, Israel
Minneapolis, MN, United States
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Tekoa, Israel
Meilah 15
קׇדְשֵׁי מִזְבֵּחַ, מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה וּלְחַיֵּיב עֲלֵיהֶם מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא. קׇדְשֵׁי בֶּדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה. אֶחָד קׇדְשֵׁי מִזְבֵּחַ וְאֶחָד קׇדְשֵׁי בֶּדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה.
MISHNA: All items consecrated to be sacrificed on the altar join together to constitute the measure with regard to liability for misuse of consecrated property, which is deriving benefit equivalent to one peruta. And they join together to constitute an olive-bulk, which is the measure that renders one liable due to violation of the prohibitions of piggul, or notar, or partaking of the item while ritually impure. All items consecrated for Temple maintenance join together to constitute the measure with regard to liability for misuse. Both items consecrated to be sacrificed on the altar and items consecrated for Temple maintenance join together to constitute the measure with regard to liability for misuse.
גְּמָ׳ הַשְׁתָּא יֵשׁ לוֹמַר דְּקָתָנֵי: ״אֶחָד קׇדְשֵׁי מִזְבֵּחַ וְאֶחָד קׇדְשֵׁי בֶּדֶק הַבַּיִת״ דְּהַאי קְדוּשַּׁת הַגּוּף וְהַאי קְדוּשַּׁת דָּמִים, אֲפִילּוּ הָכִי קָתָנֵי: ״מִצְטָרְפִין זֶה עִם זֶה״. ״קׇדְשֵׁי מִזְבֵּחַ עִם קׇדְשֵׁי מִזְבֵּחַ״ מִיבַּעְיָא?
GEMARA: The Gemara asks: Now that one says that the mishna teaches in the latter clause: Both items consecrated to be sacrificed on the altar and items consecrated for Temple maintenance join together, which is a case where this one, i.e., items consecrated for the altar, have inherent sanctity and that one, i.e., items consecrated for Temple maintenance, have sanctity that inheres in its value, and even so the mishna teaches that they join together for misuse, if so, is it necessary for the mishna to teach in the first clause that items consecrated to be sacrificed on the altar join together with other items consecrated to be sacrificed on the altar?
מִשּׁוּם דְּקָתָנֵי עֲלַהּ ״לְחַיֵּיב עֲלֵיהֶן מִשּׁוּם פִּיגּוּל נוֹתָר וְטָמֵא״, דְּקׇדְשֵׁי בֶּדֶק הַבַּיִת לָא אִיכָּא הָכִי, מִשּׁוּם הָכִי קָא פְּלִיג לֵיהּ.
The Gemara answers: It is necessary for the tanna to teach the first clause, because he teaches with regard to that case: They join together to render one liable due to violation of the prohibitions of piggul, or notar, or of partaking of the item while ritually impure. With regard to these matters, only items consecrated to be sacrificed on the altar join together, not items consecrated for Temple maintenance, as these halakhot do not apply to items consecrated for Temple maintenance. The concepts of piggul, notar, and ritual impurity are relevant only to items consecrated to be sacrificed on the altar. It is due to that reason that the tanna divides the first clause from the latter clause.
אָמַר רַבִּי יַנַּאי: מְחַוַּורְתָּא, אֵין חַיָּיבִין מִשּׁוּם מְעִילָה אֶלָּא עַל קׇדְשֵׁי בֶּדֶק הַבַּיִת וְעוֹלָה בִּלְבַד. מַאי טַעְמָא? דְּאָמַר קְרָא: ״נֶפֶשׁ כִּי תִּמְעֹל מַעַל מִקׇּדְשֵׁי ה׳״,
§ The mishna teaches that items consecrated for Temple maintenance are subject to the halakhot of misuse. Rabbi Yannai said: It is clear that one is liable for misuse by Torah law only for items consecrated for Temple maintenance and a burnt offering alone. What is the reason? The reason is that the verse states: “If anyone commit a misuse, and sin through error, in the sacred items of the Lord, then he shall bring his guilt offering to the Lord, a ram without blemish out of the flock, according to your valuation in silver by shekels, after the shekel of the Sanctuary, for a guilt offering” (Leviticus 5:15).
קֳדָשִׁים הַמְיוּחָדִין לַה׳ – יֵשׁ בָּהֶן מְעִילָה. אֲבָל קׇדְשֵׁי מִזְבֵּחַ – אִית בְּהוּ לַכֹּהֲנִים, וְאִית בְּהוּ לַבְּעָלִים.
Rabbi Yannai explains that it is derived from this verse that only those consecrated items that are uniquely for the Lord are subject to the halakhot of misuse; but with regard to items consecrated to be sacrificed on the altar, e.g., guilt offerings or sin offerings, as they have a portion that belongs to the priests and other items such as peace offerings also have a portion that belongs to the owners, they are not uniquely for the Lord, and therefore the halakhot of misuse do not apply.
תְּנַן: קׇדְשֵׁי מִזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה! מִדְּרַבָּנַן.
The Gemara raises a difficulty with regard to the statement of Rabbi Yannai. We learned in the mishna: All items consecrated to be sacrificed on the altar join together to constitute the measure with regard to liability for misuse, which is deriving benefit worth one peruta. Evidently, one is liable for misusing all items consecrated to be sacrificed on the altar, not merely burnt offerings. The Gemara answers that the mishna is referring to a prohibition that applies by rabbinic law.
קׇדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם – מוֹעֲלִים בָּהֶן! מִדְּרַבָּנַן.
The Gemara raises a further difficulty with the statement of Rabbi Yannai, from another mishna (2a): In the case of offerings of the most sacred order that were disqualified before their blood was sprinkled on the altar, e.g., if one slaughtered them in the south of the Temple courtyard, rather than in the north as required, one is liable for misusing them. Offerings of the most sacred order include sin offerings and guilt offerings, not merely burnt offerings. Once again, the Gemara answers that the mishna is referring to a prohibition by rabbinic law.
תְּנַן: הַנֶּהֱנֶה מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה – לֹא מָעַל עַד שֶׁיִּפְגּוֹם. כְּשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהֱנָה כׇּל שֶׁהוּא – מָעַל! מִדְּרַבָּנַן.
The Gemara raises yet another difficulty with regard to the statement of Rabbi Yannai. We learned in a mishna (18a): One who derives benefit from a blemished sin offering while it is alive has not violated the prohibition of misuse until he causes one peruta worth of depletion of its value. Since the blemished animal will be redeemed, one lessens its value by removing wool from it. But when it is dead it will not be redeemed, which means that it cannot be devalued, and therefore once he derives one peruta worth of benefit from a dead sin offering he is liable for misuse. The Gemara again answers that the mishna is referring to a prohibition by rabbinic law.
וּמִדְּאוֹרָיְיתָא לָא? וְהָתַנְיָא, רַבִּי אוֹמֵר: ״כׇּל חֵלֶב לַה׳״ – לְרַבּוֹת אֵימוּרֵי קָדָשִׁים קַלִּים לִמְעִילָה!
The Gemara asks: And by Torah law is there no liability for misuse of items consecrated for sacrifice on the altar? But isn’t it taught in a baraita that Rabbi Yehuda HaNasi says: The verse states at the conclusion of the passage discussing the sacrifice of a peace offering: “And the priest shall make them smoke upon the altar, it is the food of the offering made by fire, for a pleasing aroma; all the fat is the Lord’s” (Leviticus 3:16). The term “all” serves to include the portions of offerings of lesser sanctity as subject to the halakhot of misuse. This is a source from the Torah for the halakha that one is liable for misuse of items consecrated for sacrifice on the altar.
מִדְּרַבָּנַן. וְהָא קְרָא קָא נָסֵיב לַהּ! אַסְמַכְתָּא בְּעָלְמָא.
The Gemara again answers that the mishna is referring to a prohibition by rabbinic law. The Gemara raises a difficulty: But the tanna cites a verse as the source for this halakha, which indicates that it applies by Torah law. The Gemara answers: The verse is a mere support, but it is not the actual source for the halakha.
וְהָא אָמַר עוּלָּא, אָמַר רַבִּי יוֹחָנָן: קָדָשִׁים שֶׁמֵּתוּ – יָצְאוּ מִידֵי מְעִילָה דְּבַר תּוֹרָה. בְּמַאי? אִילֵימָא בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת, אֲפִילּוּ כִּי מֵתוּ נָמֵי, לָא יְהֵא אֶלָּא דְּאַקְדֵּישׁ אַשְׁפָּה לְבֶדֶק הַבַּיִת, לָאו אִית בַּהּ מְעִילָה?
The Gemara raises a difficulty: But didn’t Ulla say that Rabbi Yoḥanan said: Sacrificial animals that died without being sacrificed are excluded from the potential of misuse by Torah law? The Gemara clarifies the objection: To what is Rabbi Yoḥanan referring? If we say that he is referring to items consecrated for Temple maintenance, then even when they are dead they are also subject to the halakhot of misuse, as even if you say that this can be considered only like a case where one consecrated a garbage heap to the Temple maintenance, isn’t that also subject to the halakhot of misuse of consecrated property?
אֶלָּא קׇדְשֵׁי מִזְבֵּחַ, דְּאוֹרָיְיתָא! מִי אִית בְּהוּ מְעִילָה?
Rather, Rabbi Yoḥanan must be referring to dead animals that had been consecrated for sacrifice on the altar, and he is teaching that once they die they are no longer subject to the halakhot of misuse by Torah law. This indicates that while they are alive they are subject to the halakhot of misuse by Torah law. The Gemara states the difficulty: According to Rabbi Yannai, are animals consecrated for sacrifice on the altar subject to the halakhot of misuse by Torah law?
אֶלָּא הָכִי קָא אָמְרִי דְּבֵי רַבִּי יַנַּאי: מֵהַאי קְרָא קׇדְשֵׁי בֶּדֶק הַבַּיִת שָׁמְעִין מִינַּהּ, קׇדְשֵׁי מִזְבֵּחַ לָא שָׁמְעִין מִינַּהּ.
Rather, the Gemara rejects the previous version of Rabbi Yannai’s opinion, and states that in fact he maintains that animals consecrated for sacrifice on the altar are subject to the halakhot of misuse by Torah law. As the school of Rabbi Yannai says as follows: From this verse: “If anyone commit a misuse, and sin through error, in the sacred items of the Lord” (Leviticus 5:15), we learn that items consecrated for Temple maintenance are subject to the halakhot of misuse. But we do not learn from this verse that animals consecrated for the altar are subject to the halakhot of misuse. Instead, that halakha is derived from the verse: “And if a man eat of the sacred items through error” (Leviticus 22:14), which is referring to all sacred items, or from the verse (Leviticus 3:16): “All the fat is the Lord’s.”
מַתְנִי׳ חֲמִשָּׁה דְּבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה: הַבָּשָׂר, וְהַחֵלֶב, וְהַסּוֹלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן. וְשִׁשָּׁה בַּתּוֹדָה: הַבָּשָׂר, וְהַחֵלֶב, וְהַסּוֹלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן וְהַלֶּחֶם.
MISHNA: Five items in the burnt offering and the accompanying meal offering and libation join together to constitute the one peruta measure with regard to liability for misuse, and the olive-bulk measure with regard to liability for piggul, notar, and partaking of sacrificial foods while ritually impure. They are: The flesh; the fat of the burnt offering that is sacrificed on the altar; the fine flour of the accompanying meal offering; the wine of the accompanying libation; and the oil of the accompanying meal offering. And there are six items in the thanks offering that join together: The flesh, the fat, the fine flour, the wine, the oil, and the loaves accompanying the thanks offering.
גְּמָ׳ מַתְנֵי לֵיהּ רַב הוּנָא לְרָבָא: ״חֲמִשָּׁה דְּבָרִים בָּעוֹלָם מִצְטָרְפִין זֶה עִם זֶה״. אָמַר לֵיהּ: ״בָּעוֹלָם״ קָא אָמְרַתְּ? וְהָא קָתָנֵי בַּתּוֹדָה ״שִׁשָּׁה דְּבָרִים שֶׁבַּתּוֹדָה – הַבָּשָׂר וְהַחֵלֶב וְהַסּוֹלֶת וְהַיַּיִן וְהַשֶּׁמֶן וְלַחְמֵי תוֹדָה״! אֲמַר לֵיהּ: תְּנִי ״בָּעוֹלָה״.
GEMARA: The mishna teaches that five items in the burnt offering [ba’ola] join together. Rav Huna taught Rava the mishna as follows: Five items in the world [ba’olam] join together. Rava said to Rav Huna: Did you say: In the world, i.e., that there are only five items in the world of offerings that join together? But isn’t it taught in the mishna with regard to a thanks offering that there are six items in the thanks offering that join together: The flesh, the fat, the fine flour, the wine, the oil, and the loaves accompanying the thanks offering? Rav Huna said to Rava: One should teach in the mishna: Five items in the burnt offering [ba’ola] join together, not: Five items in the world.
תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: עוֹלוֹת וְאֵימוּרִים מִצְטָרְפִין לִכְזַיִת לְהַעֲלוֹתָן בַּחוּץ, וּלְחַיֵּיב עֲלֵיהֶן מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא.
§ The mishna teaches that the flesh and the fat join together. The Gemara notes that we already learned this, as the Sages taught explicitly in a baraita (Tosefta 1:28): The meat of burnt offerings and their sacrificial portions join together to constitute the amount of an olive-bulk that renders one liable for sacrificing them outside the courtyard, and to render one liable for eating them due to piggul, notar, and partaking of them while ritually impure.
קָתָנֵי: בְּעוֹלָה – אִין, בִּשְׁלָמִים – לָא. בִּשְׁלָמָא לְהַעֲלוֹתָן בַּחוּץ, עוֹלָה דְּכָלִיל הִיא – מִצְטָרְפִין, שְׁלָמִים – לָא מִצְטָרְפִין. אֶלָּא לְחַיֵּיב עֲלֵיהֶן מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא, שְׁלָמִים אַמַּאי לָא מְחַיֵּיב?
The Gemara notes that the baraita teaches that with regard to a burnt offering, yes, this halakha applies, whereas with regard to a peace offering, it does not apply. The Gemara raises a difficulty: Granted, with regard to sacrificing them outside the courtyard, it stands to reason that in the case of a burnt offering, which is entirely consumed upon the altar, everything joins together, whereas with regard to peace offerings, whose meat is not burned on the altar, the meat and sacrificial portions do not join together. But with regard to rendering one liable for piggul, and notar, and partaking of them while ritually impure, in the case of a peace offering as well, why is he not rendered liable?
וְהָתְנַן: כׇּל הַפִּיגּוּלִים מִצְטָרְפִין זֶה עִם זֶה, וְכׇל הַנּוֹתָרוֹת מִצְטָרְפוֹת זוֹ עִם זוֹ!
The Gemara elaborates: But didn’t we learn in the mishna below: All the pieces of sacrificial meat that are piggul join together with one another to constitute the olive-bulk measure for liability, and all pieces of sacrificial meat that are notar join together with one another to constitute the olive-bulk measure for liability? The mishna indicates that this is the halakha with regard to all types of offerings.
אֶלָּא אֵימָא: עוֹלָה וְאֵימוּרֶיהָ מִצְטָרְפִין זֶה עִם זֶה לִכְזַיִת לִיזְרֹק עֲלֵיהֶן אֶת הַדָּם.
The Gemara answers: Rather, say that the baraita should read as follows: The meat of a burnt offering and its sacrificial portions join together to constitute an olive-bulk in order to permit one to sprinkle the blood for them. If the meat of the burnt offering was lost after it was slaughtered and only an olive-bulk of the meat and sacrificial portions remain, they combine to permit the sprinkling of the blood.
וְכֵיוָן דְּמִצְטָרְפִין לִיזְרֹק אֶת הַדָּם – חַיָּיב וְכוּ׳.
The Gemara further explains: And since they join together to constitute an olive-bulk with regard to sprinkling the blood, once that blood has been sprinkled they join together to constitute the minimum amount of an olive-bulk to render one liable for eating them due to piggul, notar, and partaking of them while ritually impure. By contrast, in the case of a peace offering, the meat and the sacrificial portions do not join together for sprinkling, and as the sprinkling is not valid, they do not subsequently join together to constitute an olive-bulk to render one liable for eating them due to piggul, notar, and partaking of them while ritually impure.
וּמַאן קָתָנֵי לַהּ? רַבִּי יְהוֹשֻׁעַ הִיא, דְּתַנְיָא: רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כׇּל הַזְּבָחִים שֶׁבַּתּוֹרָה שֶׁנִּשְׁתַּיֵּיר מֵהֶן כְּזַיִת בָּשָׂר וּכְזַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם, כַּחֲצִי זַיִת בָּשָׂר וְכַחֲצִי זַיִת חֵלֶב – אֵינוֹ זוֹרֵק אֶת הַדָּם.
The Gemara adds: And who is the tanna who teaches this baraita? It is Rabbi Yehoshua, as it is taught in a baraita that Rabbi Yehoshua says: With regard to all the offerings in the Torah from which there remains an olive-bulk of meat that is fit to be eaten, or an olive-bulk of fat that is fit to be sacrificed on the altar, one sprinkles the blood. If all that remains is half an olive-bulk of meat and half an olive-bulk of fat, one may not sprinkle the blood. Since the meat and fat serve different functions, as the fat is burned on the altar while the meat is eaten by the priests, they do not combine to form the minimum amount that must remain in order to sprinkle the blood.
וּבָעוֹלָה, אֲפִילּוּ כַּחֲצִי זַיִת בָּשָׂר וְכַחֲצִי זַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם, מִפְּנֵי שֶׁכּוּלָּהּ כָּלִיל. וּבַמִּנְחָה, אֲפִילּוּ כּוּלָּהּ קַיֶּימֶת – לֹא יִזְרוֹק.
But with regard to a burnt offering, even if all that was left was half an olive-bulk of meat and half an olive-bulk of fat, one sprinkles the blood, because it is all consumed upon the altar. Since both the meat and the fat are sacrificed on the altar, they combine. And in the case of a meal offering, even if all of it remains, one may not sprinkle the blood.
מִנְחָה מַאי עֲבִידְתַּיהּ? אָמַר רַב פָּפָּא: מִנְחַת נְסָכִים.
With regard to the last statement, the Gemara asks: What is the relevance of a meal offering to this baraita? A meal offering does not require blood to be sprinkled on the altar. Rav Pappa said: The meal offering under discussion is the meal offering brought with the libations that accompany animal offerings. The baraita is teaching that if none of the meat of the animal remains, even if all of the accompanying meal offering is intact, the blood of the animal may not be sprinkled.
מַתְנִי׳ הַתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי, וְהַחַלָּה, וְהַבִּיכּוּרִים – מִצְטָרְפִין זֶה עִם זֶה לֶאֱסוֹר וּלְחַיֵּיב עֲלֵיהֶן אֶת הַחוֹמֶשׁ. כׇּל הַפִּיגּוּלִים – מִצְטָרְפִין זֶה עִם זֶה. וְכׇל הַנּוֹתָרִים – מִצְטָרְפִין זֶה עִם זֶה.
MISHNA: Teruma, and teruma of the tithe, and teruma of the tithe of doubtfully tithed produce [demai], and ḥalla, and first fruits all join together with one another to constitute the requisite measure to prohibit a mixture with non-sacred produce, and to form the requisite measure of an olive-bulk that serves to render one obligated for their consumption in payment of an additional one-fifth over and above the principal. All the pieces of sacrificial meat that are piggul join together with one another to constitute the olive-bulk measure for liability, and all sacrificial meat that is notar joins together with one another to constitute the olive-bulk measure for liability.
גְּמָ׳ מַאי טַעְמָא? כּוּלְּהוּ אִיקְּרוּ ״תְּרוּמָה״. גַּבֵּי חַלָּה כְּתִיב: ״רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה״,
GEMARA: The Gemara asks: What is the reason that all of the foods listed in the mishna join together? The Gemara answers: The reason is that all of them are called teruma in the Torah. The Gemara elaborates: With regard to ḥalla it is written: “Of the first of your dough you shall set apart ḥalla for a teruma; like teruma of the threshing floor, so shall you set it apart” (Numbers 15:20).
גַּבֵּי בִּיכּוּרִים נָמֵי אִיקְּרוּ ״תְּרוּמָה״, דְּתַנְיָא: ״וּתְרוּמַת יָדֶךָ״ – אֵלּוּ בִּיכּוּרִים, אֲבָל אִינָךְ – לָא צְרִיכָא.
With regard to first fruits, they are also called teruma, as it is taught in a baraita that discusses foods that may not be eaten outside Jerusalem: The verse states: “You cannot eat within your gates the tithe of your grain or of your wine or of your oil or the firstlings of your herd or of your flock, or any of your vows that you vow, or your freewill offerings, or the offering of your hand” (Deuteronomy 12:17). “And the offering of your hand”; these are first fruits. But with regard to the other items listed in the mishna, i.e., teruma, teruma of the tithe, and teruma of the tithe of demai, it is not necessary to explain why they join together or to cite a verse, as it is clear that they are called teruma.
מַתְנִי׳ כׇּל הַנְּבֵילוֹת – מִצְטָרְפִין זוֹ עִם זוֹ. וְכׇל הַשְּׁקָצִים – מִצְטָרְפִין זֶה עִם זֶה.
MISHNA: All animal carcasses, whose consumption is prohibited and which transmit impurity through contact with them and through carrying, join together with one another to constitute the requisite olive-bulk measure. And all repugnant creatures join together with one another to constitute the requisite olive-bulk measure to render one who consumes it liable to receive lashes. The eight creeping animals enumerated in the Torah join together to constitute the measure of a lentil-bulk, which transmits impurity through contact, and to render one who consumes it liable to receive lashes.
גְּמָ׳ אָמַר רַב:
GEMARA: The mishna teaches that all animal carcasses, whose consumption is prohibited and which transmit impurity through contact and through carrying, join together to constitute the requisite olive-bulk measure. Rav says:
