What happens to each type of sacrifice at each stage regarding meilah and other issues? Is the law regarding removing the ashes from the pile on top of the altar considered the final mitzva of the sacrifice or just part of upkeep of the altar? One who benefits (meilah) from sactified items, what is done with the money that is paid back to the temple? There is a debate regarding this issue.
Meilah 9
09.26.2019 | כ״ו באלול תשע״ט
Share this shiur:
Want to dedicate learning? Get started here:
Meilah 9
וְהָתַנְיָא: ״מִסׇּלְתָּהּ וּמִשַּׁמְנָהּ עַל כׇּל לְבֹנָתָהּ״ – פְּרָט שֶׁחָסְרָה סׇלְתָּהּ וְחָסְרָה שַׁמְנָהּ וְחָסְרָה לְבוֹנָתָהּ!
but isn’t it taught in a baraita: The verse states: “And he shall bring it to Aaron’s sons the priests; and he shall remove his handful of its fine flour, and of its oil, together with all its frankincense; and the priest shall make its memorial part smoke upon the altar, an offering made by fire, of a pleasing aroma to the Lord” (Leviticus 2:2)? This verse excludes those situations where some of its flour was missing, or some of its oil was missing, or some of its frankincense was missing, in which case the priest may not place the meal offering on the fire. This indicates that one must ensure that some of the flour, oil, and frankincense remain.
אָמְרִי: הָתָם כְּתִיב ״וְהַנּוֹתֶרֶת״, קְרָא יַתִּירָא כְּתִיב.
The Sages said in response to the difficulty of Rav Aḥa, son of Rava: In general, the terms “remainder” or “leftover” refer to a situation where there happened to be some of the item remaining. Yet, the case of the meal offering is unique, as there it is written: “But that which is left of the meal offering shall be Aaron’s and his sons’; it is a thing most holy of the offerings of the Lord made by fire” (Leviticus 2:3). This part of the verse is superfluous, as it appears in Leviticus 2:10 as well. It is therefore derived from the repetition of this phrase that in the specific case of a meal offering one must ensure that some of the items remain. This requirement does not apply to a bird sin offering.
מֵתִיב אֲבוּהּ דִּשְׁמוּאֵל לְרַב הוּנָא: אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וּמִיצָּה דָּמָן חוּץ לִמְקוֹמָן – פָּסוּל וְאֵין בּוֹ כָּרֵת. חוּץ לִזְמַנָּן – פִּיגּוּל וְחַיָּיבִין עָלָיו כָּרֵת. קָתָנֵי מִיהַת מִיצָּה דָּמָן!
Shmuel’s father raises an objection to Rav Huna from a mishna (Zevaḥim 64b): With regard to both a bird sin offering and a bird burnt offering, where the priest pinched their nape or squeezed out their blood with the intent to partake of an item whose typical manner is to partake of it, or to burn an item whose typical manner is to burn it on the altar, outside its designated area, the offering is not valid, but there is no liability for karet for one who partakes of the offering. If his intent was to eat it or burn it beyond its designated time, the offering is piggul and one is liable to receive karet for partaking of the offering, provided that the permitting factor, the blood, was sacrificed in accordance with its mitzva. In any event, this mishna teaches: Squeezed out their blood, indicating that failure to squeeze out the blood disqualifies the offering.
הוּא מוֹתֵיב לַהּ וְהוּא מְפָרֵק לַהּ: לִצְדָדִין קָתָנֵי.
Shmuel’s father raises the objection and he resolves it himself. The tanna of that mishna teaches it disjunctively. In other words, the two clauses of the mishna are referring to two different cases. The halakha of pinching the nape of the neck applies to both the bird sin offering and the bird burnt offering. By contrast, the squeezing out of the blood applies only to a bird burnt offering, whose blood is not sprinkled on the altar. For this reason, the priest’s intent at the time of squeezing out the blood is significant. In the case of a bird sin offering, it is only an intent at the time of sprinkling that invalidates the offering.
גּוּפָא, תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: שֶׁאִם נִשְׁאַר בַּדָּם.
The Gemara returns to the matter itself, i.e., the baraita cited above: The tanna of the school of Rabbi Yishmael taught that if any of the blood remains inside the bird it must be squeezed out, but there is no requirement to ensure that blood remains for this purpose. Consequently, even if one does not squeeze out the blood on the side of the altar, the offering is valid.
וְהָא תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל הָתָם: שִׁירַיִים מְעַכְּבִין, וְאָמַר רַב פָּפָּא: מִיצּוּי חַטַּאת הָעוֹף אִיכָּא בֵּינַיְיהוּ! תְּרֵי תַנָּאֵי, וְאַלִּיבָּא דְּרַבִּי יִשְׁמָעֵאל.
The Gemara asks: But the school of Rabbi Yishmael taught there, on Zevaḥim 52a, that failure with regard to the remainder of the blood invalidates the offering, and Rav Pappa said: Both Rabbi Yishmael and Rabbi Akiva agree that failure to pour the remainder of the blood on the base does not invalidate the offering. The practical difference between them is whether or not failure to squeeze out the blood from a bird sin offering after sprinkling the blood invalidates the offering. The school of Rabbi Yishmael rules that it does invalidate the offering, and Rabbi Akiva maintains that it does not invalidate the offering. The Gemara answers: There are two tanna’im and they disagree with regard to the opinion of Rabbi Yishmael.
מַתְנִי׳ עוֹלַת הָעוֹף – מוֹעֲלִין בָּהּ מִשֶּׁהוּקְדְּשָׁה. נִמְלְקָה – הוּכְשְׁרָה לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה. מִיצָה דָּמָהּ – חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא. וּמוֹעֲלִין בָּהּ עַד שֶׁתֵּצֵא לְבֵית הַדֶּשֶׁן.
MISHNA: One is liable for misusing a bird burnt offering from the moment that it was consecrated. When the nape of its neck was pinched, it was rendered susceptible to disqualification for sacrifice through contact with one who immersed in a ritual bath that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was squeezed out, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And as it may not be eaten, one is liable for its misuse until it leaves to the place of the ashes, where it is burned.
פָּרִים הַנִּשְׂרָפִים, וּשְׂעִירִים הַנִּשְׂרָפִים – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. נִשְׁחֲטוּ – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה. הוּזָּה דָּמָן – חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא, וּמוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן עַד שֶׁיַּתִּיךְ הַבָּשָׂר.
One is liable for misuse of bulls that are burned and goats that are burned from the moment that they were consecrated. Once they were slaughtered, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was sprinkled, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And one is liable for its misuse even when it is in the place of the ashes, until the flesh has been completely scorched.
הָעוֹלָה – מוֹעֲלִין בָּהּ מִשֶּׁהוּקְדְּשָׁה. נִשְׁחֲטָה – הוּכְשְׁרָה לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה. מִשֶּׁנִּזְרַק דָּמָהּ – חַיָּיבִין עָלֶיהָ מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא. וְאֵין מוֹעֲלִין בָּעוֹרוֹת, אֲבָל מוֹעֲלִין בַּבָּשָׂר עַד שֶׁתֵּצֵא לְבֵית הַדֶּשֶׁן.
One is liable for misuse of the burnt offering from the moment that it was consecrated. Once it was slaughtered it was rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was sprinkled, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And one is not liable for misuse of the hides, but one is liable for misuse of the flesh until it leaves to the place of the ashes.
חַטָּאת, וְאָשָׁם, וְזִבְחֵי שַׁלְמֵי צִיבּוּר – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. נִשְׁחֲטוּ – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה. נִזְרַק דָּמָן – חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא. אֵין מוֹעֲלִין בַּבָּשָׂר, אֲבָל מוֹעֲלִין בְּאֵימוּרֵיהֶן עַד שֶׁיֵּצְאוּ לְבֵית הַדֶּשֶׁן.
One is liable for misuse of a sin offering, and a guilt offering, and communal peace offerings from the moment that they were consecrated. Once they were slaughtered they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once their blood was sprinkled, one is liable to receive karet for eating them, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. One is not liable for misuse of the flesh, but one is liable for misuse of their sacrificial portions, i.e., the portions that are to be consumed on the altar, until they leave to the place of the ashes.
שְׁתֵּי הַלֶּחֶם – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. קָרְמוּ בַּתַּנּוּר – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה, וְלִישְׁחוֹט עֲלֵיהֶן אֶת הַזֶּבַח. נִזְרַק דָּמָן שֶׁל כְּבָשִׂים – חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא, וְאֵין בָּהֶן מְעִילָה.
One is liable for misuse of the two loaves brought on the festival of Shavuot from the moment that they were consecrated. Once they formed a crust, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through it being left overnight, and they are rendered eligible to slaughter with them the accompanying offering of the two lambs. Once the blood of the lambs is sprinkled, one is liable to receive karet for eating the loaves, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. And they are not subject to the halakhot of misuse, as at that point their consumption is permitted.
לֶחֶם הַפָּנִים – מוֹעֲלִין בּוֹ מִשֶּׁהוּקְדְּשָׁה. קָרַם בַּתַּנּוּר – הוּכְשַׁר לִיפָּסֵל בִּטְבוּל יוֹם וּבִמְחוּסַּר כִּפּוּרִים, וּלְהִסָּדֵר עַל גַּבֵּי הַשּׁוּלְחָן.
One is liable for misuse of the shewbread, which is arranged on the Golden Table in the Sanctuary each Shabbat, from the moment that it was consecrated. Once it formed a crust in the oven it assumes the status of bread and its halakhic status is like that of offerings of the most sacred order after the animal was slaughtered, in that it was rendered susceptible to disqualification through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and it is rendered eligible for arrangement upon the Table in the Sanctuary.
קָרְבוּ הַבָּזִיכִּין – חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא, וְאֵין בּוֹ מְעִילָה.
Once the bowls of frankincense brought with the shewbread of the previous week were sacrificed, one is liable to receive karet for eating the loaves due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. But it is not subject to the halakhot of misuse, as at that point its consumption is permitted.
הַמְּנָחוֹת – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. קָדְשׁוּ בִּכְלִי – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה.
One is liable for misuse of the meal offerings from the moment that they were consecrated. Once they were consecrated through placement of the flour in a service vessel, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight.
קָרַב הַקּוֹמֶץ – חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא. וְאֵין מוֹעֲלִין בַּשִּׁירַיִם, אֲבָל מוֹעֲלִין בַּקּוֹמֶץ עַד שֶׁיֵּצֵא לְבֵית הַדֶּשֶׁן.
Once the handful taken from the meal offering was sacrificed, one is liable to receive karet for eating the meal offering due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. And one is not liable for misuse of the remainder of the meal offering, which is eaten by the priests, but one is liable for misuse of the handful that is sacrificed, until it leaves to the place of the ashes.
גְּמָ׳ אִיתְּמַר, הַנֶּהֱנֶה מֵאֵפֶר תַּפּוּחַ שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ, רַב אָמַר: אֵין מוֹעֲלִין בּוֹ, וְרַבִּי יוֹחָנָן אָמַר: מוֹעֲלִין בּוֹ.
GEMARA: It was stated that there is a dispute between amora’im with regard to one who derives benefit from the ash of the round heap that is on top of the altar. Rav says: One who derives benefit from it is not liable for misuse of consecrated property, and Rabbi Yoḥanan says: One who derives benefit from it is liable for misuse of consecrated property.
לִפְנֵי תְּרוּמַת הַדֶּשֶׁן כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּמוֹעֲלִין בּוֹ. כִּי פְּלִיגִי – לְאַחַר תְּרוּמַת הַדֶּשֶׁן.
The Gemara clarifies this dispute: Before the removal of the ashes, everyone agrees that one who derives benefit from it is liable for misuse of consecrated property. The reason is that the mitzva of the removal of the ashes has not yet been completed. When they disagree it is with regard to the halakha after the removal of the ashes, at which point the mitzva has been completed.
רַב אָמַר: אֵין מוֹעֲלִין בּוֹ – הֲרֵי נַעֲשָׂה מִצְוָתוֹ. וְרַבִּי יוֹחָנָן אָמַר: כֵּיוָן דִּכְתִיב: ״וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וְגוֹ׳״ – כֵּיוָן דִּצְרִיךְ לְבִגְדֵי כְהוּנָּה, בִּקְדוּשְּׁתֵיהּ קָאֵי.
Rav says that one who derives benefit from it is not liable for misuse of consecrated property, as its mitzva has been performed and completed. And Rabbi Yoḥanan says that one is liable for misuse, since it is written: “And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes to where the fire has consumed the burnt offering on the altar, and he shall put them beside the altar. And he shall remove his garments, and don other garments, and carry forth the ashes outside the camp” (Leviticus 6:3–4). Rabbi Yoḥanan explains: Since taking the ashes outside the Temple also requires the priestly vestments, albeit garments of lesser quality than those used to remove the ashes from the altar, evidently the ash remains in its consecrated state.
תְּנַן: מוֹעֲלִין בָּהֶן עַד שֶׁתֵּצֵא לְבֵית הַדֶּשֶׁן, קַשְׁיָא לְרַב! אָמַר לְךָ רַב: עַד שֶׁתֵּרָאֶה לְבֵית הַדֶּשֶׁן.
The Gemara raises a difficulty against the opinion of Rav. We learned in the mishna, with regard to the bird burnt offering: One is liable for its misuse until it leaves to the place of the ashes, where it is burned. This indicates that the halakhot of misuse apply while the ashes remain on the altar, even after the removal of ashes, which is difficult for the opinion of Rav. The Gemara answers that Rav could have said to you: The mishna means that one is liable until the ash is fit to be taken out to the place of ashes, i.e., once it is burned on the altar and has had a shovel of ashes removed from it.
מֵיתִיבִי: וְכוּלָּן, שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר, וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר. הָא עַל גַּבֵּי הַמִּזְבֵּחַ – יַחֲזִיר.
The Gemara raises an objection to Rav’s explanation from a mishna (Zevaḥim 86a): And all of those unfit offerings, with regard to which it was taught that if they ascended to the altar they do not descend, in a case where they were dislodged from upon the altar, the priest does not restore them to the altar. And likewise, with regard to an ember that was dislodged from upon the altar, the priest does not restore it to the altar. It can be inferred from the mishna that if the ember was still on the altar, then the priest must restore it.
בִּשְׁלָמָא לְרַבִּי יוֹחָנָן, נִיחָא, אֶלָּא לְרַב, קַשְׁיָא! אָמַר לְךָ רַב: שָׁאנֵי גַּחֶלֶת, דְּאִית בַּיהּ מְשָׁשָׁא.
The Gemara explains the objection: Granted, according to Rabbi Yoḥanan this works out well, as he maintains that even after the shovelful of ashes has been removed, an ember on the pile of ashes still retains its sanctity. But according to Rav this is difficult. The Gemara answers that Rav could have said to you: An ember is different, as it has substance [meshasha] and is therefore still fit to be burned on the altar.
אִיכָּא דְּאָמַר לַהּ לְהָךְ גִּיסָא: טַעְמָא מִשּׁוּם גַּחֶלֶת, דְּאִית בַּיהּ מְשָׁשָׁא, הָא אֵפֶר דְּלֵית בֵּיהּ מְשָׁשָׁא, אֲפִילּוּ לְגַבֵּי מִזְבֵּחַ – אֵין מוֹעֲלִין בּוֹ. בִּשְׁלָמָא לְרַב, נִיחָא, אֶלָּא לְרַבִּי יוֹחָנָן, קַשְׁיָא!
There is a Sage who stated this objection in the opposite manner: The mishna indicates that the reason that the priest must return it to the altar is because it is an ember, and that it has substance. It can be inferred from this that one who derives benefit from ash, which does not have substance, is not liable for misuse of consecrated property even when it is on the top of the altar. Granted, according to Rav this works out well, but according to Rabbi Yoḥanan it is difficult.
אָמַר לָךְ רַבִּי יוֹחָנָן: הוּא הַדִּין דַּאֲפִילּוּ אֵפֶר, וְהַיְינוּ טַעְמָא דְּקָתָנֵי גַּחֶלֶת – קָאָתֵי לְאַשְׁמוֹעִינַן דַּאֲפִילּוּ גַּחֶלֶת, דְּאִית בַּהּ מְשָׁשָׁא, כִּי פָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר.
The Gemara answers that Rabbi Yoḥanan could have said to you: The same is true that even ash that was dislodged must be returned. And this is the reason that the mishna teaches an ember, and not ash: It is coming to teach us that even in the case of an ember, which has substance, if it is dislodged from upon the altar the priest does not return it.
אִיתְּמַר: הַנֶּהֱנֶה מִבְּשַׂר קׇדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, וְאֵמוּרֵי קָדָשִׁים קַלִּים לְאַחַר זְרִיקַת דָּמִים, רַב אָמַר: מַה שֶׁנֶּהֱנָה – יִפְּלוּ לִנְדָבָה. וְלֵוִי אָמַר: יָבִיא דָּבָר שֶׁכּוּלּוֹ לַמִּזְבֵּחַ.
§ One of the halakhot of misuse is that the violator must pay the value of the benefit he derived and add an extra one-fifth. It was stated that there is a dispute between amora’im with regard to this money: In the case of one who derives benefit from meat of an offering of the most sacred order before the sprinkling of the blood on the altar, or who derives benefit from sacrificial portions, such as the fats of offerings of lesser sanctity, after the sprinkling of the blood, Rav says: The value of that benefit which he derived is allocated for communal gift offerings, and Levi says: One must bring an item that is entirely consumed on the altar, e.g., incense. One does not bring a burnt offering with this money, as the hide of a burnt offering belongs to the priests.
תַּנְיָא כְּווֹתֵיהּ דְּלֵוִי: מְעִילָה זוֹ לְהֵיכָן הוֹלֶכֶת? הַלְּמֵידִין לִפְנֵי חֲכָמִים אוֹמְרִים: יָבִיא דָּבָר שֶׁכּוּלּוֹ לַמִּזְבֵּחַ. מַאי נִיהוּ? קְטֹרֶת.
It is taught in a baraita in accordance with the opinion of Levi: This money paid for misuse of consecrated items, to where does it go? The Rabbis who are called: Those who learn before the Sages, say: One must bring an item that is entirely consumed on the altar, and what is that? Incense, which is burned on the altar in its entirety.
תַּנְיָא כְּווֹתֵיהּ דְּרַב: הַנֶּהֱנֶה מִדְּמֵי חַטָּאת וּמִדְּמֵי אָשָׁם, עַד שֶׁלֹּא קָרְבָה חַטָּאתוֹ – יוֹסִיף וְיָבִיא חַטָּאתוֹ. וְעַד שֶׁלֹּא קָרְבָה אֲשָׁמוֹ – יוֹסִיף וְיָבִיא אֲשָׁמוֹ. קָרַב חַטָּאתוֹ – יֵלְכוּ לְיָם הַמֶּלַח. כְּבָר קָרַב אֲשָׁמוֹ – יִפְּלוּ לִנְדָבָה.
It is taught in another baraita in accordance with the opinion of Rav: In the case of one who derives benefit from money set aside for the purchase of a sin offering or set aside as money set aside for the purchase of a guilt offering, if he pays before his sin offering is sacrificed he must add the amount of the benefit he derived and an additional fifth and bring with that money a more expensive animal as his sin offering. And likewise, if he pays before his guilt offering is sacrificed, he must add the amount of the benefit he derived and an additional fifth and bring with that money a more expensive animal as his guilt offering. If his sin offering has already been sacrificed, the money is cast into the Dead Sea. If his guilt offering has already been sacrificed, the money is allocated for communal gift offerings.
הַנֶּהֱנֶה מִקׇּדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, וְאֵימוּרֵי קָדָשִׁים קַלִּים לְאַחַר זְרִיקַת דָּמִים – מַה שֶּׁנֶּהֱנָה יִפְּלוּ לִנְדָבָה. כׇּל קׇרְבְּנוֹת הַמִּזְבֵּחַ – לַמִּזְבֵּחַ. קׇרְבְּנוֹת קׇדְשֵׁי בֶּדֶק הַבַּיִת – לְבֶדֶק הַבַּיִת. קׇרְבְּנוֹת צִבּוּר – לְנִדְבַת צִבּוּר.
The baraita continues: One who derives benefit from meat of an offering of the most sacred order before the sprinkling of the blood on the altar, or if he derives benefit from sacrificial portions, such as the fats of offerings of lesser sanctity, after the sprinkling of the blood, the value of that benefit which he derived is allocated for communal gift offerings. The baraita summarizes: The reimbursement for misuse of all offerings which are sacrificed on the altar is used to purchase items for the altar, whereas the reimbursement for misuse of all offerings which are consecrated for Temple maintenance is donated to Temple maintenance. And the reimbursement for misuse of all communal offerings is allocated for communal gift offerings.
הָא גּוּפַהּ קַשְׁיָא, עַד שֶׁלֹּא קָרְבָה חַטָּאתוֹ – יוֹסִיף וְיָבִיא חַטָּאתוֹ, מִשֶּׁקָּרְבָה חַטָּאתוֹ – יֵלְכוּ לְיָם הַמֶּלַח. וְקָתָנֵי כׇּל קׇרְבְּנוֹת הַמִּזְבֵּחַ – לַמִּזְבֵּחַ, וְלָא שְׁנָא דְּאִיכַּפּוּר בְּעָלִים, וְלָא שְׁנָא הֵיכָא דְּלָא אִיכַּפּוּר!
The Gemara notes that this baraita itself is difficult, i.e., it is apparently self-contradictory. In the first clause it teaches that if he pays before his sin offering is sacrificed he must add the amount of the benefit he derived and an additional fifth and bring a more expensive animal as his sin offering, and if his sin offering has already been sacrificed the money is cast into the Dead Sea. But it is taught in the latter clause of the baraita: The reimbursement for misuse of all offerings that are sacrificed on the altar must be used to purchase items for the altar. The Gemara further explains the contradiction: And it can be inferred from this last statement that there is no difference if the owner has already achieved atonement through his sin offering and there is no difference if the owner has not yet achieved atonement through his sin offering.
רֵישָׁא רַבִּי שִׁמְעוֹן הִיא, דְּאָמַר: כׇּל חַטָּאת שֶׁכִּיפְּרוּ בְּעָלֶיהָ – תָּמוּת.
The Gemara answers that the first clause is in accordance with the opinion of Rabbi Shimon, who says: Any sin offering whose owners achieved atonement by means of another animal must be left to die. Therefore, if the owner has achieved atonement, the money for misuse must be cast into the Dead Sea.
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.
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Sharona Guggenheim Plumb
Givat Shmuel, Israel
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
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
With Rabbanit Dr. Naomi Cohen in the Women’s Talmud class, over 30 years ago. It was a “known” class and it was accepted, because of who taught. Since then I have also studied with Avigail Gross-Gelman and Dr. Gabriel Hazut for about a year). Years ago, in a shiur in my shul, I did know about Persians doing 3 things with their clothes on. They opened the shiur to woman after that!
Sharon Mink
Haifa, Israel
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Terri Krivosha
Minneapolis, 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.
Ruth Leah Kahan
Ra’anana, Israel
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me. After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Denise Neapolitan
Cambridge, United Kingdom
Robin Zeiger
Tel Aviv, Israel
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Khaya Eisenberg
Jerusalem, Israel
I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Rochel Cheifetz
Riverdale, NY, 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.
Leah Goldford
Edmonton, Alberta, Canada
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Jill Felder
Pittsburgh, Pennsylvania, United States
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
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
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
Meilah 9
וְהָתַנְיָא: ״מִסׇּלְתָּהּ וּמִשַּׁמְנָהּ עַל כׇּל לְבֹנָתָהּ״ – פְּרָט שֶׁחָסְרָה סׇלְתָּהּ וְחָסְרָה שַׁמְנָהּ וְחָסְרָה לְבוֹנָתָהּ!
but isn’t it taught in a baraita: The verse states: “And he shall bring it to Aaron’s sons the priests; and he shall remove his handful of its fine flour, and of its oil, together with all its frankincense; and the priest shall make its memorial part smoke upon the altar, an offering made by fire, of a pleasing aroma to the Lord” (Leviticus 2:2)? This verse excludes those situations where some of its flour was missing, or some of its oil was missing, or some of its frankincense was missing, in which case the priest may not place the meal offering on the fire. This indicates that one must ensure that some of the flour, oil, and frankincense remain.
אָמְרִי: הָתָם כְּתִיב ״וְהַנּוֹתֶרֶת״, קְרָא יַתִּירָא כְּתִיב.
The Sages said in response to the difficulty of Rav Aḥa, son of Rava: In general, the terms “remainder” or “leftover” refer to a situation where there happened to be some of the item remaining. Yet, the case of the meal offering is unique, as there it is written: “But that which is left of the meal offering shall be Aaron’s and his sons’; it is a thing most holy of the offerings of the Lord made by fire” (Leviticus 2:3). This part of the verse is superfluous, as it appears in Leviticus 2:10 as well. It is therefore derived from the repetition of this phrase that in the specific case of a meal offering one must ensure that some of the items remain. This requirement does not apply to a bird sin offering.
מֵתִיב אֲבוּהּ דִּשְׁמוּאֵל לְרַב הוּנָא: אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וּמִיצָּה דָּמָן חוּץ לִמְקוֹמָן – פָּסוּל וְאֵין בּוֹ כָּרֵת. חוּץ לִזְמַנָּן – פִּיגּוּל וְחַיָּיבִין עָלָיו כָּרֵת. קָתָנֵי מִיהַת מִיצָּה דָּמָן!
Shmuel’s father raises an objection to Rav Huna from a mishna (Zevaḥim 64b): With regard to both a bird sin offering and a bird burnt offering, where the priest pinched their nape or squeezed out their blood with the intent to partake of an item whose typical manner is to partake of it, or to burn an item whose typical manner is to burn it on the altar, outside its designated area, the offering is not valid, but there is no liability for karet for one who partakes of the offering. If his intent was to eat it or burn it beyond its designated time, the offering is piggul and one is liable to receive karet for partaking of the offering, provided that the permitting factor, the blood, was sacrificed in accordance with its mitzva. In any event, this mishna teaches: Squeezed out their blood, indicating that failure to squeeze out the blood disqualifies the offering.
הוּא מוֹתֵיב לַהּ וְהוּא מְפָרֵק לַהּ: לִצְדָדִין קָתָנֵי.
Shmuel’s father raises the objection and he resolves it himself. The tanna of that mishna teaches it disjunctively. In other words, the two clauses of the mishna are referring to two different cases. The halakha of pinching the nape of the neck applies to both the bird sin offering and the bird burnt offering. By contrast, the squeezing out of the blood applies only to a bird burnt offering, whose blood is not sprinkled on the altar. For this reason, the priest’s intent at the time of squeezing out the blood is significant. In the case of a bird sin offering, it is only an intent at the time of sprinkling that invalidates the offering.
גּוּפָא, תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: שֶׁאִם נִשְׁאַר בַּדָּם.
The Gemara returns to the matter itself, i.e., the baraita cited above: The tanna of the school of Rabbi Yishmael taught that if any of the blood remains inside the bird it must be squeezed out, but there is no requirement to ensure that blood remains for this purpose. Consequently, even if one does not squeeze out the blood on the side of the altar, the offering is valid.
וְהָא תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל הָתָם: שִׁירַיִים מְעַכְּבִין, וְאָמַר רַב פָּפָּא: מִיצּוּי חַטַּאת הָעוֹף אִיכָּא בֵּינַיְיהוּ! תְּרֵי תַנָּאֵי, וְאַלִּיבָּא דְּרַבִּי יִשְׁמָעֵאל.
The Gemara asks: But the school of Rabbi Yishmael taught there, on Zevaḥim 52a, that failure with regard to the remainder of the blood invalidates the offering, and Rav Pappa said: Both Rabbi Yishmael and Rabbi Akiva agree that failure to pour the remainder of the blood on the base does not invalidate the offering. The practical difference between them is whether or not failure to squeeze out the blood from a bird sin offering after sprinkling the blood invalidates the offering. The school of Rabbi Yishmael rules that it does invalidate the offering, and Rabbi Akiva maintains that it does not invalidate the offering. The Gemara answers: There are two tanna’im and they disagree with regard to the opinion of Rabbi Yishmael.
מַתְנִי׳ עוֹלַת הָעוֹף – מוֹעֲלִין בָּהּ מִשֶּׁהוּקְדְּשָׁה. נִמְלְקָה – הוּכְשְׁרָה לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה. מִיצָה דָּמָהּ – חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא. וּמוֹעֲלִין בָּהּ עַד שֶׁתֵּצֵא לְבֵית הַדֶּשֶׁן.
MISHNA: One is liable for misusing a bird burnt offering from the moment that it was consecrated. When the nape of its neck was pinched, it was rendered susceptible to disqualification for sacrifice through contact with one who immersed in a ritual bath that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was squeezed out, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And as it may not be eaten, one is liable for its misuse until it leaves to the place of the ashes, where it is burned.
פָּרִים הַנִּשְׂרָפִים, וּשְׂעִירִים הַנִּשְׂרָפִים – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. נִשְׁחֲטוּ – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה. הוּזָּה דָּמָן – חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא, וּמוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן עַד שֶׁיַּתִּיךְ הַבָּשָׂר.
One is liable for misuse of bulls that are burned and goats that are burned from the moment that they were consecrated. Once they were slaughtered, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was sprinkled, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And one is liable for its misuse even when it is in the place of the ashes, until the flesh has been completely scorched.
הָעוֹלָה – מוֹעֲלִין בָּהּ מִשֶּׁהוּקְדְּשָׁה. נִשְׁחֲטָה – הוּכְשְׁרָה לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה. מִשֶּׁנִּזְרַק דָּמָהּ – חַיָּיבִין עָלֶיהָ מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא. וְאֵין מוֹעֲלִין בָּעוֹרוֹת, אֲבָל מוֹעֲלִין בַּבָּשָׂר עַד שֶׁתֵּצֵא לְבֵית הַדֶּשֶׁן.
One is liable for misuse of the burnt offering from the moment that it was consecrated. Once it was slaughtered it was rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was sprinkled, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And one is not liable for misuse of the hides, but one is liable for misuse of the flesh until it leaves to the place of the ashes.
חַטָּאת, וְאָשָׁם, וְזִבְחֵי שַׁלְמֵי צִיבּוּר – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. נִשְׁחֲטוּ – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה. נִזְרַק דָּמָן – חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא. אֵין מוֹעֲלִין בַּבָּשָׂר, אֲבָל מוֹעֲלִין בְּאֵימוּרֵיהֶן עַד שֶׁיֵּצְאוּ לְבֵית הַדֶּשֶׁן.
One is liable for misuse of a sin offering, and a guilt offering, and communal peace offerings from the moment that they were consecrated. Once they were slaughtered they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once their blood was sprinkled, one is liable to receive karet for eating them, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. One is not liable for misuse of the flesh, but one is liable for misuse of their sacrificial portions, i.e., the portions that are to be consumed on the altar, until they leave to the place of the ashes.
שְׁתֵּי הַלֶּחֶם – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. קָרְמוּ בַּתַּנּוּר – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה, וְלִישְׁחוֹט עֲלֵיהֶן אֶת הַזֶּבַח. נִזְרַק דָּמָן שֶׁל כְּבָשִׂים – חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא, וְאֵין בָּהֶן מְעִילָה.
One is liable for misuse of the two loaves brought on the festival of Shavuot from the moment that they were consecrated. Once they formed a crust, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through it being left overnight, and they are rendered eligible to slaughter with them the accompanying offering of the two lambs. Once the blood of the lambs is sprinkled, one is liable to receive karet for eating the loaves, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. And they are not subject to the halakhot of misuse, as at that point their consumption is permitted.
לֶחֶם הַפָּנִים – מוֹעֲלִין בּוֹ מִשֶּׁהוּקְדְּשָׁה. קָרַם בַּתַּנּוּר – הוּכְשַׁר לִיפָּסֵל בִּטְבוּל יוֹם וּבִמְחוּסַּר כִּפּוּרִים, וּלְהִסָּדֵר עַל גַּבֵּי הַשּׁוּלְחָן.
One is liable for misuse of the shewbread, which is arranged on the Golden Table in the Sanctuary each Shabbat, from the moment that it was consecrated. Once it formed a crust in the oven it assumes the status of bread and its halakhic status is like that of offerings of the most sacred order after the animal was slaughtered, in that it was rendered susceptible to disqualification through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and it is rendered eligible for arrangement upon the Table in the Sanctuary.
קָרְבוּ הַבָּזִיכִּין – חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא, וְאֵין בּוֹ מְעִילָה.
Once the bowls of frankincense brought with the shewbread of the previous week were sacrificed, one is liable to receive karet for eating the loaves due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. But it is not subject to the halakhot of misuse, as at that point its consumption is permitted.
הַמְּנָחוֹת – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. קָדְשׁוּ בִּכְלִי – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם, וּבִמְחוּסַּר כִּפּוּרִים, וּבְלִינָה.
One is liable for misuse of the meal offerings from the moment that they were consecrated. Once they were consecrated through placement of the flour in a service vessel, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight.
קָרַב הַקּוֹמֶץ – חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, נוֹתָר, וְטָמֵא. וְאֵין מוֹעֲלִין בַּשִּׁירַיִם, אֲבָל מוֹעֲלִין בַּקּוֹמֶץ עַד שֶׁיֵּצֵא לְבֵית הַדֶּשֶׁן.
Once the handful taken from the meal offering was sacrificed, one is liable to receive karet for eating the meal offering due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. And one is not liable for misuse of the remainder of the meal offering, which is eaten by the priests, but one is liable for misuse of the handful that is sacrificed, until it leaves to the place of the ashes.
גְּמָ׳ אִיתְּמַר, הַנֶּהֱנֶה מֵאֵפֶר תַּפּוּחַ שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ, רַב אָמַר: אֵין מוֹעֲלִין בּוֹ, וְרַבִּי יוֹחָנָן אָמַר: מוֹעֲלִין בּוֹ.
GEMARA: It was stated that there is a dispute between amora’im with regard to one who derives benefit from the ash of the round heap that is on top of the altar. Rav says: One who derives benefit from it is not liable for misuse of consecrated property, and Rabbi Yoḥanan says: One who derives benefit from it is liable for misuse of consecrated property.
לִפְנֵי תְּרוּמַת הַדֶּשֶׁן כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּמוֹעֲלִין בּוֹ. כִּי פְּלִיגִי – לְאַחַר תְּרוּמַת הַדֶּשֶׁן.
The Gemara clarifies this dispute: Before the removal of the ashes, everyone agrees that one who derives benefit from it is liable for misuse of consecrated property. The reason is that the mitzva of the removal of the ashes has not yet been completed. When they disagree it is with regard to the halakha after the removal of the ashes, at which point the mitzva has been completed.
רַב אָמַר: אֵין מוֹעֲלִין בּוֹ – הֲרֵי נַעֲשָׂה מִצְוָתוֹ. וְרַבִּי יוֹחָנָן אָמַר: כֵּיוָן דִּכְתִיב: ״וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וְגוֹ׳״ – כֵּיוָן דִּצְרִיךְ לְבִגְדֵי כְהוּנָּה, בִּקְדוּשְּׁתֵיהּ קָאֵי.
Rav says that one who derives benefit from it is not liable for misuse of consecrated property, as its mitzva has been performed and completed. And Rabbi Yoḥanan says that one is liable for misuse, since it is written: “And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes to where the fire has consumed the burnt offering on the altar, and he shall put them beside the altar. And he shall remove his garments, and don other garments, and carry forth the ashes outside the camp” (Leviticus 6:3–4). Rabbi Yoḥanan explains: Since taking the ashes outside the Temple also requires the priestly vestments, albeit garments of lesser quality than those used to remove the ashes from the altar, evidently the ash remains in its consecrated state.
תְּנַן: מוֹעֲלִין בָּהֶן עַד שֶׁתֵּצֵא לְבֵית הַדֶּשֶׁן, קַשְׁיָא לְרַב! אָמַר לְךָ רַב: עַד שֶׁתֵּרָאֶה לְבֵית הַדֶּשֶׁן.
The Gemara raises a difficulty against the opinion of Rav. We learned in the mishna, with regard to the bird burnt offering: One is liable for its misuse until it leaves to the place of the ashes, where it is burned. This indicates that the halakhot of misuse apply while the ashes remain on the altar, even after the removal of ashes, which is difficult for the opinion of Rav. The Gemara answers that Rav could have said to you: The mishna means that one is liable until the ash is fit to be taken out to the place of ashes, i.e., once it is burned on the altar and has had a shovel of ashes removed from it.
מֵיתִיבִי: וְכוּלָּן, שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר, וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר. הָא עַל גַּבֵּי הַמִּזְבֵּחַ – יַחֲזִיר.
The Gemara raises an objection to Rav’s explanation from a mishna (Zevaḥim 86a): And all of those unfit offerings, with regard to which it was taught that if they ascended to the altar they do not descend, in a case where they were dislodged from upon the altar, the priest does not restore them to the altar. And likewise, with regard to an ember that was dislodged from upon the altar, the priest does not restore it to the altar. It can be inferred from the mishna that if the ember was still on the altar, then the priest must restore it.
בִּשְׁלָמָא לְרַבִּי יוֹחָנָן, נִיחָא, אֶלָּא לְרַב, קַשְׁיָא! אָמַר לְךָ רַב: שָׁאנֵי גַּחֶלֶת, דְּאִית בַּיהּ מְשָׁשָׁא.
The Gemara explains the objection: Granted, according to Rabbi Yoḥanan this works out well, as he maintains that even after the shovelful of ashes has been removed, an ember on the pile of ashes still retains its sanctity. But according to Rav this is difficult. The Gemara answers that Rav could have said to you: An ember is different, as it has substance [meshasha] and is therefore still fit to be burned on the altar.
אִיכָּא דְּאָמַר לַהּ לְהָךְ גִּיסָא: טַעְמָא מִשּׁוּם גַּחֶלֶת, דְּאִית בַּיהּ מְשָׁשָׁא, הָא אֵפֶר דְּלֵית בֵּיהּ מְשָׁשָׁא, אֲפִילּוּ לְגַבֵּי מִזְבֵּחַ – אֵין מוֹעֲלִין בּוֹ. בִּשְׁלָמָא לְרַב, נִיחָא, אֶלָּא לְרַבִּי יוֹחָנָן, קַשְׁיָא!
There is a Sage who stated this objection in the opposite manner: The mishna indicates that the reason that the priest must return it to the altar is because it is an ember, and that it has substance. It can be inferred from this that one who derives benefit from ash, which does not have substance, is not liable for misuse of consecrated property even when it is on the top of the altar. Granted, according to Rav this works out well, but according to Rabbi Yoḥanan it is difficult.
אָמַר לָךְ רַבִּי יוֹחָנָן: הוּא הַדִּין דַּאֲפִילּוּ אֵפֶר, וְהַיְינוּ טַעְמָא דְּקָתָנֵי גַּחֶלֶת – קָאָתֵי לְאַשְׁמוֹעִינַן דַּאֲפִילּוּ גַּחֶלֶת, דְּאִית בַּהּ מְשָׁשָׁא, כִּי פָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר.
The Gemara answers that Rabbi Yoḥanan could have said to you: The same is true that even ash that was dislodged must be returned. And this is the reason that the mishna teaches an ember, and not ash: It is coming to teach us that even in the case of an ember, which has substance, if it is dislodged from upon the altar the priest does not return it.
אִיתְּמַר: הַנֶּהֱנֶה מִבְּשַׂר קׇדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, וְאֵמוּרֵי קָדָשִׁים קַלִּים לְאַחַר זְרִיקַת דָּמִים, רַב אָמַר: מַה שֶׁנֶּהֱנָה – יִפְּלוּ לִנְדָבָה. וְלֵוִי אָמַר: יָבִיא דָּבָר שֶׁכּוּלּוֹ לַמִּזְבֵּחַ.
§ One of the halakhot of misuse is that the violator must pay the value of the benefit he derived and add an extra one-fifth. It was stated that there is a dispute between amora’im with regard to this money: In the case of one who derives benefit from meat of an offering of the most sacred order before the sprinkling of the blood on the altar, or who derives benefit from sacrificial portions, such as the fats of offerings of lesser sanctity, after the sprinkling of the blood, Rav says: The value of that benefit which he derived is allocated for communal gift offerings, and Levi says: One must bring an item that is entirely consumed on the altar, e.g., incense. One does not bring a burnt offering with this money, as the hide of a burnt offering belongs to the priests.
תַּנְיָא כְּווֹתֵיהּ דְּלֵוִי: מְעִילָה זוֹ לְהֵיכָן הוֹלֶכֶת? הַלְּמֵידִין לִפְנֵי חֲכָמִים אוֹמְרִים: יָבִיא דָּבָר שֶׁכּוּלּוֹ לַמִּזְבֵּחַ. מַאי נִיהוּ? קְטֹרֶת.
It is taught in a baraita in accordance with the opinion of Levi: This money paid for misuse of consecrated items, to where does it go? The Rabbis who are called: Those who learn before the Sages, say: One must bring an item that is entirely consumed on the altar, and what is that? Incense, which is burned on the altar in its entirety.
תַּנְיָא כְּווֹתֵיהּ דְּרַב: הַנֶּהֱנֶה מִדְּמֵי חַטָּאת וּמִדְּמֵי אָשָׁם, עַד שֶׁלֹּא קָרְבָה חַטָּאתוֹ – יוֹסִיף וְיָבִיא חַטָּאתוֹ. וְעַד שֶׁלֹּא קָרְבָה אֲשָׁמוֹ – יוֹסִיף וְיָבִיא אֲשָׁמוֹ. קָרַב חַטָּאתוֹ – יֵלְכוּ לְיָם הַמֶּלַח. כְּבָר קָרַב אֲשָׁמוֹ – יִפְּלוּ לִנְדָבָה.
It is taught in another baraita in accordance with the opinion of Rav: In the case of one who derives benefit from money set aside for the purchase of a sin offering or set aside as money set aside for the purchase of a guilt offering, if he pays before his sin offering is sacrificed he must add the amount of the benefit he derived and an additional fifth and bring with that money a more expensive animal as his sin offering. And likewise, if he pays before his guilt offering is sacrificed, he must add the amount of the benefit he derived and an additional fifth and bring with that money a more expensive animal as his guilt offering. If his sin offering has already been sacrificed, the money is cast into the Dead Sea. If his guilt offering has already been sacrificed, the money is allocated for communal gift offerings.
הַנֶּהֱנֶה מִקׇּדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, וְאֵימוּרֵי קָדָשִׁים קַלִּים לְאַחַר זְרִיקַת דָּמִים – מַה שֶּׁנֶּהֱנָה יִפְּלוּ לִנְדָבָה. כׇּל קׇרְבְּנוֹת הַמִּזְבֵּחַ – לַמִּזְבֵּחַ. קׇרְבְּנוֹת קׇדְשֵׁי בֶּדֶק הַבַּיִת – לְבֶדֶק הַבַּיִת. קׇרְבְּנוֹת צִבּוּר – לְנִדְבַת צִבּוּר.
The baraita continues: One who derives benefit from meat of an offering of the most sacred order before the sprinkling of the blood on the altar, or if he derives benefit from sacrificial portions, such as the fats of offerings of lesser sanctity, after the sprinkling of the blood, the value of that benefit which he derived is allocated for communal gift offerings. The baraita summarizes: The reimbursement for misuse of all offerings which are sacrificed on the altar is used to purchase items for the altar, whereas the reimbursement for misuse of all offerings which are consecrated for Temple maintenance is donated to Temple maintenance. And the reimbursement for misuse of all communal offerings is allocated for communal gift offerings.
הָא גּוּפַהּ קַשְׁיָא, עַד שֶׁלֹּא קָרְבָה חַטָּאתוֹ – יוֹסִיף וְיָבִיא חַטָּאתוֹ, מִשֶּׁקָּרְבָה חַטָּאתוֹ – יֵלְכוּ לְיָם הַמֶּלַח. וְקָתָנֵי כׇּל קׇרְבְּנוֹת הַמִּזְבֵּחַ – לַמִּזְבֵּחַ, וְלָא שְׁנָא דְּאִיכַּפּוּר בְּעָלִים, וְלָא שְׁנָא הֵיכָא דְּלָא אִיכַּפּוּר!
The Gemara notes that this baraita itself is difficult, i.e., it is apparently self-contradictory. In the first clause it teaches that if he pays before his sin offering is sacrificed he must add the amount of the benefit he derived and an additional fifth and bring a more expensive animal as his sin offering, and if his sin offering has already been sacrificed the money is cast into the Dead Sea. But it is taught in the latter clause of the baraita: The reimbursement for misuse of all offerings that are sacrificed on the altar must be used to purchase items for the altar. The Gemara further explains the contradiction: And it can be inferred from this last statement that there is no difference if the owner has already achieved atonement through his sin offering and there is no difference if the owner has not yet achieved atonement through his sin offering.
רֵישָׁא רַבִּי שִׁמְעוֹן הִיא, דְּאָמַר: כׇּל חַטָּאת שֶׁכִּיפְּרוּ בְּעָלֶיהָ – תָּמוּת.
The Gemara answers that the first clause is in accordance with the opinion of Rabbi Shimon, who says: Any sin offering whose owners achieved atonement by means of another animal must be left to die. Therefore, if the owner has achieved atonement, the money for misuse must be cast into the Dead Sea.
Follow
