In which cases of a disqualified sacrifice is there potential for one to be obligated in meilah (misuse of consecrated property)? In what cases is there no potential for meilah?
Want to dedicate learning? Get started here:
Meilah 2
קׇדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם – מוֹעֲלִין בָּהֶן. שְׁחָטָן בַּדָּרוֹם וְקִיבֵּל דָּמָן בַּצָּפוֹן, בַּצָּפוֹן וְקִיבֵּל דָּמָן בַּדָּרוֹם,
MISHNA: 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, and not in the north as required, are subject to the following halakha: One is liable for misusing them, i.e., one who derives benefit from them must bring a guilt offering and pay the principal and an additional one-fifth of their value. If he improperly slaughtered them in the south of the courtyard and properly collected their blood in the north, or even if he properly slaughtered them in the north of the courtyard but improperly collected their blood in the south, although the more significant rite was performed improperly, one is liable for misuse if he derives benefit from the animals.
שָׁחַט בַּיּוֹם וְזָרַק בַּלַּיְלָה, בַּלַּיְלָה וְזָרַק בַּיּוֹם, אוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ – מוֹעֲלִין בָּהֶן.
The same halakha that applies if the location of the sacrificial rites was altered likewise applies if the time of those rites was altered. Accordingly, if one properly slaughtered them during the day and improperly sprinkled their blood at night, or if he improperly slaughtered them at night and properly sprinkled their blood during the day, one is liable for misuse if he derives benefit from the animals. Or in a case where one slaughtered them with the intent to partake of their meat or sprinkle their blood beyond its designated time, rendering it piggul, or outside its designated area, disqualifying the offering, he is liable for misusing them if he derives benefit from the animals.
כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ: כׇּל שֶׁהָיָה לָהּ שְׁעַת הֶיתֵּר לַכֹּהֲנִים – אֵין מוֹעֲלִין בָּהּ, וְכׇל שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶיתֵּר לַכֹּהֲנִים – מוֹעֲלִין בָּהּ.
Rabbi Yehoshua stated a principle with regard to misuse of disqualified sacrificial animals: With regard to any sacrificial animal that had a period of fitness to the priests before it was disqualified, one is not liable for misusing it. Misuse applies specifically to items consecrated to God, which are not permitted for human consumption at all. Once the offering was permitted for consumption by the priests, it is no longer in that category. And with regard to any sacrificial animal that did not have a period of fitness for the priests before it was disqualified, one is liable for misusing it if he derives benefit from it, as it remained consecrated to God throughout.
אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הֶיתֵּר לַכֹּהֲנִים? שֶׁלָּנָה, וְשֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה.
Which is the sacrificial animal that had a period of fitness for the priests? This category includes a sacrificial animal whose meat remained overnight after its blood was presented on the altar and therefore came to have the status of notar and was therefore disqualified, and one that was disqualified when it became ritually impure, and one that left the Temple courtyard and was thereby disqualified. All of these disqualifications transpired after consumption of the sacrificial meat was permitted, and therefore one who derives benefit from these offerings is not liable for misuse.
וְאֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶיתֵּר לַכֹּהֲנִים? שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ, חוּץ לִמְקוֹמָהּ, וְשֶׁקִּיבְּלוּ פְּסוּלִין וְזָרְקוּ אֶת דָּמָה.
And which is the sacrificial animal that did not have a period of fitness for the priests? It is a sacrificial animal that was slaughtered with the intent to partake of it or sprinkle its blood beyond its designated time, or outside its designated area, or one that those unfit for Temple service collected and sprinkled its blood. All of these disqualifications took effect before consumption of the sacrificial meat was permitted. The offerings therefore remain consecrated to God, and one is liable for misuse if he derives benefit from them.
גְּמָ׳ קָתָנֵי: קׇדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם – מוֹעֲלִין בָּהֶן. פְּשִׁיטָא, מִשּׁוּם דִּשְׁחִיטָתָן בַּדָּרוֹם אַפֵּיקִינּוּן מִידֵי מְעִילָה?
GEMARA: The mishna teaches: With regard to 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, one who derives benefit from them is liable for misusing them. The Gemara asks: Isn’t it obvious? Just because their slaughter was performed in the south, should we revoke their status as subject to the halakhot of misuse?
אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא הוֹאִיל וְאָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: קָדָשִׁים שֶׁמֵּתוּ – יָצְאוּ מִידֵּי מְעִילָה דְּבַר תּוֹרָה, הָכִי נָמֵי קׇדְשֵׁי קָדָשִׁים לְגַבֵּי דָרוֹם, כְּמָה דְּחַנְקִינּוּן דָּמֵי.
The Gemara answers: It was necessary for the mishna to mention the case of slaughtering them in the south, as it might enter your mind to say that since Ulla says that Rabbi Yoḥanan says: Sacrificial animals that died without being sacrificed are excluded from being subject to the halakhot of misuse by Torah law, so too, in the case of offerings of the most sacred order that were improperly slaughtered in the south, they are considered as though they were strangled to death, and therefore they are no longer subject to misuse.
קָא מַשְׁמַע לַן: קָדָשִׁים שֶׁמֵּתוּ – לָא חֲזוּ כְּלָל. אֲבָל דָּרוֹם – נְהִי דְּאֵינוֹ רָאוּי לְקׇדְשֵׁי קָדָשִׁים, אֲבָל רָאוּי הוּא לְקָדָשִׁים קַלִּים.
Consequently, the mishna teaches us that although they were slaughtered improperly, they are not considered to have the status of sacrificial animals that died, as those are not fit at all. But with regard to slaughtering an animal in the south, although this is not fitting for offerings of the most sacred order, yet the act is still classified as slaughter of sacrificial animals, as slaughter in the south is fitting for offerings of lesser sanctity.
לְמָה לִי לְמִיתְנֵי כׇּל הָנֵי?
§ The Gemara asks: Why do I need the mishna to teach all of these different cases? It could have mentioned just one case, from which one would have derived the principle that even in a situation where the rite of the offering is not performed in the proper manner, the animal can still be subject to the halakhot of misuse.
צְרִיכִי: אִי תְּנָא שְׁחָטָן בַּדָּרוֹם וְקִיבֵּל דָּמָן בַּצָּפוֹן, הָכָא דְּאִית בְּהוּ מְעִילָה, מִשּׁוּם דְּקַבָּלָה בַּצָּפוֹן הוּא. אֲבָל שְׁחָטָן בַּצָּפוֹן וְקִיבֵּל דָּמָן בַּדָּרוֹם, הוֹאִיל וְקִיבֵּל בַּדָּרוֹם הוּא – נָפֵיק מִידֵי מְעִילָה.
The Gemara explains: All these cases are necessary. If the mishna had taught only the case of one who improperly slaughtered them in the south of the courtyard and properly collected their blood in the north, one might have thought that it is only here, in this case, that the animals are subject to the halakhot of misuse, as the collection of the blood was in the north. But if he slaughtered them in the north and collected their blood in the south, since the collection, which is a more fundamental rite than the slaughter, is in the south, one might think that they are removed from the status of being subject to the halakhot of misuse. Therefore, the mishna mentions that case as well.
וְאִי תְּנָא הַאי, הֲוָה אָמֵינָא: יְמָמָא זְמַן הַקְרָבָה הוּא, אֲבָל שְׁחָטָהּ בַּלַּיְלָה וְזָרַק בַּיּוֹם – לַיְלָה לָאו זְמַן הַקְרָבָה, וְהַאי דְּשָׁחֵט בַּלַּיְלָה – דְּנָפֵיק מִידֵי מְעִילָה!
And if the mishna had taught only these aforementioned cases, I would say that only in such situations is the offering subject to the halakhot of misuse, as they were at least sacrificed during the day, which is the appropriate time for sacrifice. But if one slaughtered an offering at night and sprinkled its blood during the day, it would not be subject to the halakhot of misuse, as night is not the appropriate time for sacrifice, and therefore in this case of one who slaughtered at night, the animal is removed from its status of being subject to the halakhot of misuse.
וְאִי תְּנָא שְׁחָטָהּ בַּלַּיְלָה, הֲוָה אָמֵינָא: הוֹאִיל וְקִבֵּל דָּמָה בַּיּוֹם – אִית בַּהּ מְעִילָה, אֲבָל שְׁחָטָן בַּיּוֹם וְזָרַק דָּמָן בַּלַּיְלָה, הוֹאִיל וְלָאו זְמַן הַקְרָבָה הוּא – כְּמַאן דְּחַנְקִינּוּן דָּמֵי, וְלָא אִית בְּהוּ מְעִילָה, קָמַשְׁמַע לַן.
And if the mishna had taught only the case where he slaughtered it at night and collected the blood during the day, I would say: Since he collected the blood during the day, as required, the offering retains its status and is subject to the halakhot of misuse. But if he slaughtered animals during the day and sprinkled their blood, which is the main act of sacrifice, at night, since it is not a time fit for sacrifice, it is considered as though they were strangled, and they are not subject to the halakhot of misuse. Therefore, the mishna teaches us all of these cases.
חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ. לְמַאי חֲזוּ?
§ The mishna teaches: If one slaughtered sacrificial animals with the intent to partake of their meat or sprinkle their blood beyond its designated time, rendering them piggul, or outside its designated area, disqualifying them, he is liable for misusing them if he derives benefit from them. The Gemara asks: For what are these sacrificial animals fit? Since they are unfit for both sacrifice and consumption by the priests, even in the case of offerings of lesser sanctity, why are they considered as consecrated items that are subject to misuse?
הוֹאִיל וּמְרַצִּין לְפִיגּוּלִין.
The Gemara answers: Since sprinkling their blood on the altar renders them accepted in that they receive their status of being subject to piggul, therefore they have still not entirely lost their sanctified status and are subject to misuse. In other words, an offering with regard to which there was an improper intention is rendered piggul only if all its permitting factors, one of which is sprinkling the blood, are performed properly (see Zevaḥim 28b). The fact that its permitting factors are important for the purpose of rendering it subject to piggul shows that the offering has not lost its consecrated status.
אִיבַּעְיָא לְהוּ: אִי עָלוּ, מַהוּ שֶׁיֵּרְדוּ? רַבָּה אָמַר: אִם עָלוּ – יֵרְדוּ, רַב יוֹסֵף אָמַר: אִם עָלוּ – לֹא יֵרְדוּ.
§ A dilemma was raised before the Sages: In a case where a rite was performed in the wrong location, e.g., offerings of the most sacred order were slaughtered in the south rather than the north, if the offerings had already ascended the altar, what is the halakha as to whether they descend, i.e., are they removed from the altar or are they sacrificed? Rabba says: If they ascended the altar, they shall descend. Rav Yosef says: If they ascended the altar, they shall not descend.
אַלִּיבָּא דְּרַבִּי יְהוּדָה לָא תִּיבְּעֵי לָךְ, דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּאִם עָלוּ – יֵרְדוּ. כִּי פְּלִיגִי אַלִּיבָּא דְּרַבִּי שִׁמְעוֹן.
With regard to this dilemma, the Gemara cites a relevant dispute between Rabbi Yehuda and Rabbi Shimon in a mishna (Zevaḥim 84a). Rabbi Yehuda maintains that in certain cases when an offering became disqualified in the sacred area, i.e., the Temple courtyard, it was removed from the altar. By contrast, Rabbi Shimon rules that any offering that became disqualified once it was already inside the Temple courtyard was not removed from the altar if it ascended there. The Gemara states: In accordance with the opinion of Rabbi Yehuda, you should not raise this dilemma, as everyone, i.e., both Rabba and Rav Yosef, agrees that in the cases of the mishna Rabbi Yehuda would rule that even if the disqualified offerings have ascended the altar, they must descend. They disagree when the dilemma is raised according to the opinion of Rabbi Shimon.
רַב יוֹסֵף כְּרַבִּי שִׁמְעוֹן. רַבָּה אָמַר לָךְ: עַד כָּאן לָא קָאָמַר רַבִּי שִׁמְעוֹן אֶלָּא בַּנִּיתָּנִין לְמַטָּה שֶׁנְּתָנָן לְמַעְלָה אוֹ בַּנִּיתָּנִין לְמַעְלָה שֶׁנְּתָנָן לְמַטָּה,
Rav Yosef holds in accordance with a straightforward interpretation of the opinion of Rabbi Shimon, that the offerings listed in the mishna do not descend from the altar, as they became disqualified inside the Temple courtyard. By contrast, Rabba could have said to you: Rabbi Shimon states that the offerings do not descend only with regard to cases such as the bird sin offering, whose blood should be placed below the red line on the altar, which one placed above the red line; or with regard to offerings such as the bird burnt offering, whose blood should be placed above the red line, which one placed below that line.
וּלְעוֹלָם דִּשְׁחָטָן וְקִבֵּל דָּמָן בַּצָּפוֹן, אֲבָל הָכָא, כֵּיוָן דִּשְׁחָטָן בַּדָּרוֹם – כְּמַאן דְּחַנְקִינּוּן דָּמֵי.
And therefore, Rabbi Shimon is actually dealing with cases where one slaughtered the offerings and collected their blood in the north, in accordance with the halakha. But here, in the cases of the mishna, since one slaughtered them in the south, it is considered as though they were strangled to death, and were not slaughtered at all. Consequently, Rabbi Shimon agrees that they should be removed from the altar.
תְּנַן: קׇדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם – מוֹעֲלִין בָּהֶן. בִּשְׁלָמָא לְרַב יוֹסֵף נִיחָא, אֶלָּא לְרַבָּה קַשְׁיָא! מַאי מוֹעֲלִין בָּהֶן – מִדְּרַבָּנַן.
We learned in the mishna: With regard to offerings of the most sacred order that were disqualified before their blood was sprinkled on the altar, if one slaughtered them in the south of the Temple courtyard, he is liable for misusing them if he derives benefit from them. Granted, according to the opinion of Rav Yosef, this halakha works out well. Since they remain consecrated and do not become permitted to the priests, they may remain on the altar. But according to the opinion of Rabba, it is difficult: If these offerings must be removed from the altar, why can one be liable for misusing them? The Gemara explains: What is the meaning of the clause: One is liable for misusing them? This means that one is liable for misusing them by rabbinic law, but they are not subject to the halakhot of misuse by Torah law.
מַאי אִיכָּא בֵּין דְּאוֹרָיְיתָא לְרַבָּנַן? דְּאוֹרָיְיתָא מְשַׁלְּמִין חוֹמֶשׁ, דְּרַבָּנַן – לָא.
The Gemara inquires: What practical difference is there between misuse by Torah law and misuse by rabbinic law? The Gemara explains that those who misuse by Torah law must pay an additional one-fifth to the Temple treasury, over and above the principal. By contrast, misuse by rabbinic law does not render one obligated to pay the additional one-fifth.
וּמִי אִיכָּא מְעִילָה מִדְּרַבָּנַן? אִין, דְּאָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: קָדָשִׁים שֶׁמֵּתוּ – יָצְאוּ מִידֵי מְעִילָה, דְּבַר תּוֹרָה. אַלְמָא מִדְּאוֹרָיְיתָא לָא אִית לְהוֹן, בִּדְרַבָּנַן אִית בְּהוֹן. הָכִי נָמֵי – מִדְּרַבָּנַן.
The Gemara asks: And is there a concept of misuse of consecrated property by rabbinic law? The Gemara answers: Yes there is, as Ulla said that Rabbi Yoḥanan says: Sacrificial animals that died have been removed from the halakhot of misuse by Torah law. Evidently, it is by Torah law that the halakhot of misuse do not apply to them, but by rabbinic law they do apply to them. So too in this case, where the animals are slaughtered in the south, they are subject to misuse by rabbinic law.
לֵימָא תְּנֵינָא לְהָא דְּעוּלָּא אָמַר רַבִּי יוֹחָנָן! אַף עַל גַּב דִּתְנֵינָא, אִיצְטְרִיךְ דְּעוּלָּא, סָלְקָא דַּעְתָּךְ אָמֵינָא, הָכָא לָא בְּדִילִין מִנְּהוֹן,
The Gemara raises a difficulty: If Rabba is correct that the mishna is referring to misuse by rabbinic law, let us say that we already learned in the mishna that which Ulla says that Rabbi Yoḥanan said. Why, then, was it necessary for Ulla to repeat this halakha? The Gemara explains: Even though we already learned it in the mishna, the statement of Ulla was necessary: It might enter your mind to say that here, with regard to offerings slaughtered in the south, people will not distance themselves from them, as they are no different in appearance from animals sacrificed properly, and therefore the Sages decreed that they are subject to misuse by rabbinic law.
אֲבָל קָדָשִׁים שֶׁמֵּתוּ, הוֹאִיל וּבְדִילִין מִנְּהוֹן, אֵימָא: אֲפִילּוּ מְעִילָה מִדְּרַבָּנַן לָא, קָא מַשְׁמַע לַן.
But in the case of sacrificial animals that died, and were never slaughtered at all, since people distance themselves from them, one might say that they are not subject to misuse even by rabbinic law. There-fore, Ulla teaches us that they are nevertheless subject to misuse by rabbinic law.
מֵתוּ – נָמֵי תְּנֵינָא: הַנֶּהֱנֶה מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה – לֹא מָעַל עַד שֶׁיִּפְגּוֹם. וּכְשֶׁהִיא מֵתָה, כֵּיוָן דְּנֶהֱנָה כׇּל שֶׁהוּא – מָעַל.
The Gemara raises a further difficulty: Didn’t we also learn in a mishna that sacrificial animals that died are subject to the halakhot of misuse by rabbinic law? As the mishna (18a) teaches: One who derives benefit from a sin offering while it is alive is not liable for misuse until he causes it one peruta worth of damage. But if he derives benefit from it when it is dead, since it will not be redeemed it cannot be damaged. Therefore, once he derives one peruta worth of benefit from it, even without damaging it, he is liable for misuse. This misuse must apply by rabbinic law, as sacrificial animals that have died are not subject to the halakhot of misuse by Torah law. If so, the halakha that these animals are subject to misuse by rabbinic law is already stated in a mishna and therefore there is no reason for Ulla to repeat it.
סָלְקָא דַּעְתָּךְ
The Gemara answers: It might enter your mind
Follow 
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment. Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
linda kalish-marcus
Efrat, Israel
My first Talmud class experience was a weekly group in 1971 studying Taanit. In 2007 I resumed Talmud study with a weekly group I continue learning with. January 2020, I was inspired to try learning Daf Yomi. A friend introduced me to Daf Yomi for Women and Rabbanit Michelle Farber, I have kept with this program and look forward, G- willing, to complete the entire Shas with Hadran.
Lorri Lewis
Palo Alto, CA, United States
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Jenifer Nech
Houston, United States
I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
Beth Elster
Irvine, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Rhondda May
Atlanta, Georgia, United States
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Sheila Hauser
Jerusalem, Israel
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Lisa S. Malik
Wynnewood, United States
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
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.
Leah Goldford
Edmonton, Alberta, Canada
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, United States
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Goldie Gilad
Kfar Saba, Israel
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Marian Frankston
Pennsylvania, United States
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Harriet Hartman
Tzur Hadassah, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Susan Vishner
Brookline, United States
Meilah 2
קׇדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם – מוֹעֲלִין בָּהֶן. שְׁחָטָן בַּדָּרוֹם וְקִיבֵּל דָּמָן בַּצָּפוֹן, בַּצָּפוֹן וְקִיבֵּל דָּמָן בַּדָּרוֹם,
MISHNA: 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, and not in the north as required, are subject to the following halakha: One is liable for misusing them, i.e., one who derives benefit from them must bring a guilt offering and pay the principal and an additional one-fifth of their value. If he improperly slaughtered them in the south of the courtyard and properly collected their blood in the north, or even if he properly slaughtered them in the north of the courtyard but improperly collected their blood in the south, although the more significant rite was performed improperly, one is liable for misuse if he derives benefit from the animals.
שָׁחַט בַּיּוֹם וְזָרַק בַּלַּיְלָה, בַּלַּיְלָה וְזָרַק בַּיּוֹם, אוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ – מוֹעֲלִין בָּהֶן.
The same halakha that applies if the location of the sacrificial rites was altered likewise applies if the time of those rites was altered. Accordingly, if one properly slaughtered them during the day and improperly sprinkled their blood at night, or if he improperly slaughtered them at night and properly sprinkled their blood during the day, one is liable for misuse if he derives benefit from the animals. Or in a case where one slaughtered them with the intent to partake of their meat or sprinkle their blood beyond its designated time, rendering it piggul, or outside its designated area, disqualifying the offering, he is liable for misusing them if he derives benefit from the animals.
כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ: כׇּל שֶׁהָיָה לָהּ שְׁעַת הֶיתֵּר לַכֹּהֲנִים – אֵין מוֹעֲלִין בָּהּ, וְכׇל שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶיתֵּר לַכֹּהֲנִים – מוֹעֲלִין בָּהּ.
Rabbi Yehoshua stated a principle with regard to misuse of disqualified sacrificial animals: With regard to any sacrificial animal that had a period of fitness to the priests before it was disqualified, one is not liable for misusing it. Misuse applies specifically to items consecrated to God, which are not permitted for human consumption at all. Once the offering was permitted for consumption by the priests, it is no longer in that category. And with regard to any sacrificial animal that did not have a period of fitness for the priests before it was disqualified, one is liable for misusing it if he derives benefit from it, as it remained consecrated to God throughout.
אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הֶיתֵּר לַכֹּהֲנִים? שֶׁלָּנָה, וְשֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה.
Which is the sacrificial animal that had a period of fitness for the priests? This category includes a sacrificial animal whose meat remained overnight after its blood was presented on the altar and therefore came to have the status of notar and was therefore disqualified, and one that was disqualified when it became ritually impure, and one that left the Temple courtyard and was thereby disqualified. All of these disqualifications transpired after consumption of the sacrificial meat was permitted, and therefore one who derives benefit from these offerings is not liable for misuse.
וְאֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶיתֵּר לַכֹּהֲנִים? שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ, חוּץ לִמְקוֹמָהּ, וְשֶׁקִּיבְּלוּ פְּסוּלִין וְזָרְקוּ אֶת דָּמָה.
And which is the sacrificial animal that did not have a period of fitness for the priests? It is a sacrificial animal that was slaughtered with the intent to partake of it or sprinkle its blood beyond its designated time, or outside its designated area, or one that those unfit for Temple service collected and sprinkled its blood. All of these disqualifications took effect before consumption of the sacrificial meat was permitted. The offerings therefore remain consecrated to God, and one is liable for misuse if he derives benefit from them.
גְּמָ׳ קָתָנֵי: קׇדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם – מוֹעֲלִין בָּהֶן. פְּשִׁיטָא, מִשּׁוּם דִּשְׁחִיטָתָן בַּדָּרוֹם אַפֵּיקִינּוּן מִידֵי מְעִילָה?
GEMARA: The mishna teaches: With regard to 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, one who derives benefit from them is liable for misusing them. The Gemara asks: Isn’t it obvious? Just because their slaughter was performed in the south, should we revoke their status as subject to the halakhot of misuse?
אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא הוֹאִיל וְאָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: קָדָשִׁים שֶׁמֵּתוּ – יָצְאוּ מִידֵּי מְעִילָה דְּבַר תּוֹרָה, הָכִי נָמֵי קׇדְשֵׁי קָדָשִׁים לְגַבֵּי דָרוֹם, כְּמָה דְּחַנְקִינּוּן דָּמֵי.
The Gemara answers: It was necessary for the mishna to mention the case of slaughtering them in the south, as it might enter your mind to say that since Ulla says that Rabbi Yoḥanan says: Sacrificial animals that died without being sacrificed are excluded from being subject to the halakhot of misuse by Torah law, so too, in the case of offerings of the most sacred order that were improperly slaughtered in the south, they are considered as though they were strangled to death, and therefore they are no longer subject to misuse.
קָא מַשְׁמַע לַן: קָדָשִׁים שֶׁמֵּתוּ – לָא חֲזוּ כְּלָל. אֲבָל דָּרוֹם – נְהִי דְּאֵינוֹ רָאוּי לְקׇדְשֵׁי קָדָשִׁים, אֲבָל רָאוּי הוּא לְקָדָשִׁים קַלִּים.
Consequently, the mishna teaches us that although they were slaughtered improperly, they are not considered to have the status of sacrificial animals that died, as those are not fit at all. But with regard to slaughtering an animal in the south, although this is not fitting for offerings of the most sacred order, yet the act is still classified as slaughter of sacrificial animals, as slaughter in the south is fitting for offerings of lesser sanctity.
לְמָה לִי לְמִיתְנֵי כׇּל הָנֵי?
§ The Gemara asks: Why do I need the mishna to teach all of these different cases? It could have mentioned just one case, from which one would have derived the principle that even in a situation where the rite of the offering is not performed in the proper manner, the animal can still be subject to the halakhot of misuse.
צְרִיכִי: אִי תְּנָא שְׁחָטָן בַּדָּרוֹם וְקִיבֵּל דָּמָן בַּצָּפוֹן, הָכָא דְּאִית בְּהוּ מְעִילָה, מִשּׁוּם דְּקַבָּלָה בַּצָּפוֹן הוּא. אֲבָל שְׁחָטָן בַּצָּפוֹן וְקִיבֵּל דָּמָן בַּדָּרוֹם, הוֹאִיל וְקִיבֵּל בַּדָּרוֹם הוּא – נָפֵיק מִידֵי מְעִילָה.
The Gemara explains: All these cases are necessary. If the mishna had taught only the case of one who improperly slaughtered them in the south of the courtyard and properly collected their blood in the north, one might have thought that it is only here, in this case, that the animals are subject to the halakhot of misuse, as the collection of the blood was in the north. But if he slaughtered them in the north and collected their blood in the south, since the collection, which is a more fundamental rite than the slaughter, is in the south, one might think that they are removed from the status of being subject to the halakhot of misuse. Therefore, the mishna mentions that case as well.
וְאִי תְּנָא הַאי, הֲוָה אָמֵינָא: יְמָמָא זְמַן הַקְרָבָה הוּא, אֲבָל שְׁחָטָהּ בַּלַּיְלָה וְזָרַק בַּיּוֹם – לַיְלָה לָאו זְמַן הַקְרָבָה, וְהַאי דְּשָׁחֵט בַּלַּיְלָה – דְּנָפֵיק מִידֵי מְעִילָה!
And if the mishna had taught only these aforementioned cases, I would say that only in such situations is the offering subject to the halakhot of misuse, as they were at least sacrificed during the day, which is the appropriate time for sacrifice. But if one slaughtered an offering at night and sprinkled its blood during the day, it would not be subject to the halakhot of misuse, as night is not the appropriate time for sacrifice, and therefore in this case of one who slaughtered at night, the animal is removed from its status of being subject to the halakhot of misuse.
וְאִי תְּנָא שְׁחָטָהּ בַּלַּיְלָה, הֲוָה אָמֵינָא: הוֹאִיל וְקִבֵּל דָּמָה בַּיּוֹם – אִית בַּהּ מְעִילָה, אֲבָל שְׁחָטָן בַּיּוֹם וְזָרַק דָּמָן בַּלַּיְלָה, הוֹאִיל וְלָאו זְמַן הַקְרָבָה הוּא – כְּמַאן דְּחַנְקִינּוּן דָּמֵי, וְלָא אִית בְּהוּ מְעִילָה, קָמַשְׁמַע לַן.
And if the mishna had taught only the case where he slaughtered it at night and collected the blood during the day, I would say: Since he collected the blood during the day, as required, the offering retains its status and is subject to the halakhot of misuse. But if he slaughtered animals during the day and sprinkled their blood, which is the main act of sacrifice, at night, since it is not a time fit for sacrifice, it is considered as though they were strangled, and they are not subject to the halakhot of misuse. Therefore, the mishna teaches us all of these cases.
חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ. לְמַאי חֲזוּ?
§ The mishna teaches: If one slaughtered sacrificial animals with the intent to partake of their meat or sprinkle their blood beyond its designated time, rendering them piggul, or outside its designated area, disqualifying them, he is liable for misusing them if he derives benefit from them. The Gemara asks: For what are these sacrificial animals fit? Since they are unfit for both sacrifice and consumption by the priests, even in the case of offerings of lesser sanctity, why are they considered as consecrated items that are subject to misuse?
הוֹאִיל וּמְרַצִּין לְפִיגּוּלִין.
The Gemara answers: Since sprinkling their blood on the altar renders them accepted in that they receive their status of being subject to piggul, therefore they have still not entirely lost their sanctified status and are subject to misuse. In other words, an offering with regard to which there was an improper intention is rendered piggul only if all its permitting factors, one of which is sprinkling the blood, are performed properly (see Zevaḥim 28b). The fact that its permitting factors are important for the purpose of rendering it subject to piggul shows that the offering has not lost its consecrated status.
אִיבַּעְיָא לְהוּ: אִי עָלוּ, מַהוּ שֶׁיֵּרְדוּ? רַבָּה אָמַר: אִם עָלוּ – יֵרְדוּ, רַב יוֹסֵף אָמַר: אִם עָלוּ – לֹא יֵרְדוּ.
§ A dilemma was raised before the Sages: In a case where a rite was performed in the wrong location, e.g., offerings of the most sacred order were slaughtered in the south rather than the north, if the offerings had already ascended the altar, what is the halakha as to whether they descend, i.e., are they removed from the altar or are they sacrificed? Rabba says: If they ascended the altar, they shall descend. Rav Yosef says: If they ascended the altar, they shall not descend.
אַלִּיבָּא דְּרַבִּי יְהוּדָה לָא תִּיבְּעֵי לָךְ, דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּאִם עָלוּ – יֵרְדוּ. כִּי פְּלִיגִי אַלִּיבָּא דְּרַבִּי שִׁמְעוֹן.
With regard to this dilemma, the Gemara cites a relevant dispute between Rabbi Yehuda and Rabbi Shimon in a mishna (Zevaḥim 84a). Rabbi Yehuda maintains that in certain cases when an offering became disqualified in the sacred area, i.e., the Temple courtyard, it was removed from the altar. By contrast, Rabbi Shimon rules that any offering that became disqualified once it was already inside the Temple courtyard was not removed from the altar if it ascended there. The Gemara states: In accordance with the opinion of Rabbi Yehuda, you should not raise this dilemma, as everyone, i.e., both Rabba and Rav Yosef, agrees that in the cases of the mishna Rabbi Yehuda would rule that even if the disqualified offerings have ascended the altar, they must descend. They disagree when the dilemma is raised according to the opinion of Rabbi Shimon.
רַב יוֹסֵף כְּרַבִּי שִׁמְעוֹן. רַבָּה אָמַר לָךְ: עַד כָּאן לָא קָאָמַר רַבִּי שִׁמְעוֹן אֶלָּא בַּנִּיתָּנִין לְמַטָּה שֶׁנְּתָנָן לְמַעְלָה אוֹ בַּנִּיתָּנִין לְמַעְלָה שֶׁנְּתָנָן לְמַטָּה,
Rav Yosef holds in accordance with a straightforward interpretation of the opinion of Rabbi Shimon, that the offerings listed in the mishna do not descend from the altar, as they became disqualified inside the Temple courtyard. By contrast, Rabba could have said to you: Rabbi Shimon states that the offerings do not descend only with regard to cases such as the bird sin offering, whose blood should be placed below the red line on the altar, which one placed above the red line; or with regard to offerings such as the bird burnt offering, whose blood should be placed above the red line, which one placed below that line.
וּלְעוֹלָם דִּשְׁחָטָן וְקִבֵּל דָּמָן בַּצָּפוֹן, אֲבָל הָכָא, כֵּיוָן דִּשְׁחָטָן בַּדָּרוֹם – כְּמַאן דְּחַנְקִינּוּן דָּמֵי.
And therefore, Rabbi Shimon is actually dealing with cases where one slaughtered the offerings and collected their blood in the north, in accordance with the halakha. But here, in the cases of the mishna, since one slaughtered them in the south, it is considered as though they were strangled to death, and were not slaughtered at all. Consequently, Rabbi Shimon agrees that they should be removed from the altar.
תְּנַן: קׇדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם – מוֹעֲלִין בָּהֶן. בִּשְׁלָמָא לְרַב יוֹסֵף נִיחָא, אֶלָּא לְרַבָּה קַשְׁיָא! מַאי מוֹעֲלִין בָּהֶן – מִדְּרַבָּנַן.
We learned in the mishna: With regard to offerings of the most sacred order that were disqualified before their blood was sprinkled on the altar, if one slaughtered them in the south of the Temple courtyard, he is liable for misusing them if he derives benefit from them. Granted, according to the opinion of Rav Yosef, this halakha works out well. Since they remain consecrated and do not become permitted to the priests, they may remain on the altar. But according to the opinion of Rabba, it is difficult: If these offerings must be removed from the altar, why can one be liable for misusing them? The Gemara explains: What is the meaning of the clause: One is liable for misusing them? This means that one is liable for misusing them by rabbinic law, but they are not subject to the halakhot of misuse by Torah law.
מַאי אִיכָּא בֵּין דְּאוֹרָיְיתָא לְרַבָּנַן? דְּאוֹרָיְיתָא מְשַׁלְּמִין חוֹמֶשׁ, דְּרַבָּנַן – לָא.
The Gemara inquires: What practical difference is there between misuse by Torah law and misuse by rabbinic law? The Gemara explains that those who misuse by Torah law must pay an additional one-fifth to the Temple treasury, over and above the principal. By contrast, misuse by rabbinic law does not render one obligated to pay the additional one-fifth.
וּמִי אִיכָּא מְעִילָה מִדְּרַבָּנַן? אִין, דְּאָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: קָדָשִׁים שֶׁמֵּתוּ – יָצְאוּ מִידֵי מְעִילָה, דְּבַר תּוֹרָה. אַלְמָא מִדְּאוֹרָיְיתָא לָא אִית לְהוֹן, בִּדְרַבָּנַן אִית בְּהוֹן. הָכִי נָמֵי – מִדְּרַבָּנַן.
The Gemara asks: And is there a concept of misuse of consecrated property by rabbinic law? The Gemara answers: Yes there is, as Ulla said that Rabbi Yoḥanan says: Sacrificial animals that died have been removed from the halakhot of misuse by Torah law. Evidently, it is by Torah law that the halakhot of misuse do not apply to them, but by rabbinic law they do apply to them. So too in this case, where the animals are slaughtered in the south, they are subject to misuse by rabbinic law.
לֵימָא תְּנֵינָא לְהָא דְּעוּלָּא אָמַר רַבִּי יוֹחָנָן! אַף עַל גַּב דִּתְנֵינָא, אִיצְטְרִיךְ דְּעוּלָּא, סָלְקָא דַּעְתָּךְ אָמֵינָא, הָכָא לָא בְּדִילִין מִנְּהוֹן,
The Gemara raises a difficulty: If Rabba is correct that the mishna is referring to misuse by rabbinic law, let us say that we already learned in the mishna that which Ulla says that Rabbi Yoḥanan said. Why, then, was it necessary for Ulla to repeat this halakha? The Gemara explains: Even though we already learned it in the mishna, the statement of Ulla was necessary: It might enter your mind to say that here, with regard to offerings slaughtered in the south, people will not distance themselves from them, as they are no different in appearance from animals sacrificed properly, and therefore the Sages decreed that they are subject to misuse by rabbinic law.
אֲבָל קָדָשִׁים שֶׁמֵּתוּ, הוֹאִיל וּבְדִילִין מִנְּהוֹן, אֵימָא: אֲפִילּוּ מְעִילָה מִדְּרַבָּנַן לָא, קָא מַשְׁמַע לַן.
But in the case of sacrificial animals that died, and were never slaughtered at all, since people distance themselves from them, one might say that they are not subject to misuse even by rabbinic law. There-fore, Ulla teaches us that they are nevertheless subject to misuse by rabbinic law.
מֵתוּ – נָמֵי תְּנֵינָא: הַנֶּהֱנֶה מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה – לֹא מָעַל עַד שֶׁיִּפְגּוֹם. וּכְשֶׁהִיא מֵתָה, כֵּיוָן דְּנֶהֱנָה כׇּל שֶׁהוּא – מָעַל.
The Gemara raises a further difficulty: Didn’t we also learn in a mishna that sacrificial animals that died are subject to the halakhot of misuse by rabbinic law? As the mishna (18a) teaches: One who derives benefit from a sin offering while it is alive is not liable for misuse until he causes it one peruta worth of damage. But if he derives benefit from it when it is dead, since it will not be redeemed it cannot be damaged. Therefore, once he derives one peruta worth of benefit from it, even without damaging it, he is liable for misuse. This misuse must apply by rabbinic law, as sacrificial animals that have died are not subject to the halakhot of misuse by Torah law. If so, the halakha that these animals are subject to misuse by rabbinic law is already stated in a mishna and therefore there is no reason for Ulla to repeat it.
סָלְקָא דַּעְתָּךְ
The Gemara answers: It might enter your mind
Follow
