From where do we derive that the kmitza has to be done with the right hand?
Menachot 10
08.20.2018 | ט׳ באלול תשע״ח
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Menachot 10
(דְּהָא כְּתִב ״עַל דַּם הָאָשָׁם״!), חַד לְהַכְשִׁיר צְדָדִין, וְחַד לִפְסוֹל צִידֵּי צְדָדִין.
After all, a verse already indicates that the oil must be placed on the right thumb and big toe, as it is written: “Upon the blood of the guilt offering” (Leviticus 14:17). Since the Torah has already specified that the blood is placed upon the right thumb and big toe (Leviticus 14:14), it is clear that the oil is placed there as well. Similarly, why must the verse specify with regard to a poor leper that the oil is placed on the right thumb and big toe? Isn’t it already clear from the verse where the oil must be placed, as it states: “Upon the place of the blood of the guilt offering” (Leviticus 14:28)? The Gemara responds: One specification, stated with regard to a wealthy leper, serves to permit the placement of the oil on the sides of the thumb and sides of the big toe in addition to the nail side of the thumb and big toe, and one, stated with regard to a poor leper, serves to disqualify the sides of sides, i.e., their undersides.
״עַל דַּם הָאָשָׁם״, (על) [וְ״עַל] מְקוֹם דַּם הָאָשָׁם״ – לְמַאי אָתוּ?
The Gemara inquires with regard to the verse: “Upon the blood of the guilt offering” (Leviticus 14:17), stated with regard to the purification of a wealthy leper, and the verse: “Upon the place of the blood of the guilt offering” (Leviticus 14:28), stated with regard to the purification of a poor leper. For what purpose do they come, i.e., why are both verses necessary?
הָנֵי צְרִיכִי, אִי כְּתַב רַחֲמָנָא ״עַל דַּם הָאָשָׁם״, הֲוָה אָמֵינָא: אִיתֵיהּ – אִין, נִתְקַנֵּחַ – לָא, כְּתַב רַחֲמָנָא ״עַל מְקוֹם״.
The Gemara responds: These verses are necessary, because if the Merciful One had written only: “Upon the blood of the guilt offering,” I would say: If the blood is still on the right thumb and big toe of the leper, yes, the priest places the oil upon the blood. But if it was wiped from there, he does not place the oil. Therefore, the Merciful One writes: “Upon the place of the blood of the guilt offering,” indicating that the oil is placed upon the location of the blood, not necessarily upon the blood itself.
וְאִי כְּתַב רַחֲמָנָא ״עַל מְקוֹם״, הֲוָה אָמֵינָא: דַּוְקָא נִתְקַנֵּחַ, אֲבָל אִיתֵיהּ – אֵימָא הָוֵי חֲצִיצָה, קָא מַשְׁמַע לַן ״עַל דַּם הָאָשָׁם״.
And conversely, if the Merciful One had written only: “Upon the place of the blood of the guilt offering,” I would say: The oil is placed on his right thumb and big toe specifically when the blood was wiped from there. But if the blood is still there, I will say that the blood is an interposition between the oil and the thumb or toe. Therefore, the verse teaches us that the oil is placed “upon the blood of the guilt offering,” and the blood is not considered an interposition.
אָמַר רָבָא: מֵאַחַר דִּכְתִיב ״עַל דַּם הָאָשָׁם״ וְ״עַל מְקוֹם [דַּם] הָאָשָׁם״, וּכְתִיבָא יְמָנִית בְּדָם ״עַל בֹּהֶן יָדוֹ הַיְמָנִית וְעַל בֹּהֶן רַגְלוֹ הַיְמָנִית״, וּכְתִיבִי בְּשֶׁמֶן דִּמְצוֹרָע עָשִׁיר וְעָנִי, לְמָה לִי?
Rava said: Since it is written that the priest places the oil “upon the blood of the guilt offering,” and: “Upon the place of the blood of the guilt offering,” and it is also written with regard to a wealthy leper (see Leviticus 14:14) and a poor one (see Leviticus 14:25) that the right hand and foot are required for the placement of the blood, as the verses state: “Upon the thumb of his right hand, and upon the big toe of his right foot,” and this is also written with regard to the oil of a wealthy leper (see Leviticus 14:17) and a poor one (see Leviticus 14:28), one can ask: Why do I need all of these verses?
אֶלָּא אָמַר רָבָא: ״יָד״ ״יָד״ לִקְמִיצָה.
Rather, Rava said: The verses that specify that the oil must be placed on the right thumb and big toe do not teach a halakha with regard to a leper, as it is clear that the oil must be placed on the right thumb and big toe, as it states: “Upon the place of the blood of the guilt offering.” Rather, these verses are the source of verbal analogies for other halakhot. When the verse states with regard to a wealthy leper: “Of his right hand” (Leviticus 14:17), this teaches a verbal analogy between the term “hand” written here and “hand” written with regard to the removal of a handful, as the verse states about the removal of a handful: “And he filled his hand from it” (Leviticus 9:17). The verbal analogy teaches that the removal of the handful must also be performed with the right hand.
״רֶגֶל״ ״רֶגֶל״ לַחֲלִיצָה.
Similarly, when the verse states: “Of his right foot” (Leviticus 14:17), with regard to a wealthy leper, this teaches a verbal analogy between the term “foot” written here and “foot” written with regard to the ritual through which the yavam, a man whose married brother died childless, frees his brother’s widow, the yevama, of her levirate bonds [ḥalitza], as the verse states with regard to ḥalitza: “And remove his shoe from upon his foot” (Deuteronomy 25:9). The verbal analogy teaches that the shoe is removed from his right foot.
״אוֹזֶן״ ״אוֹזֶן״ לִרְצִיעָה.
Additionally, when the verse states: “Upon the tip of the right ear of him that is to be cleansed” (Leviticus 14:17), with regard to a wealthy leper, this teaches a verbal analogy between the term “ear” written here and “ear” written with regard to the piercing of a Hebrew slave’s ear with an awl, as the verse states: “And his master shall bore his ear through with an awl” (Exodus 21:6). The verbal analogy teaches that the slave’s right ear is pierced.
״שְׂמָאלִית״ (הֶעָנִי) לְמַאי אֲתָא? אָמַר רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי: לִיפְסוֹל יָמִין דְּכֹהֵן בִּמְצוֹרָע, שֶׁלֹּא תֹּאמַר: וּמָה בִּמְקוֹם שֶׁלֹּא נִתְרַבְּתָה שְׂמֹאל נִתְרַבְּתָה יָמִין, בְּמָקוֹם שֶׁנִּתְרַבְּתָה שְׂמֹאל אֵינוֹ דִּין שֶׁנִּתְרַבְּתָה יָמִין?
The Gemara asks: With regard to the additional mention of the left hand in the verse dealing with the poor leper, for what purpose does it come? Rav Sheisha, son of Rav Idi, said: It comes to disqualify the right hand of a priest for the purification of a leper. This teaches that you should not say: And if in a place where the left side is not included, as sacrificial rites in general are disqualified when performed with the left hand, the right hand is included, i.e., those rites must be performed with the right hand, then in a place where the left hand is included, in the case of a leper, isn’t it logical that the right hand should also be included? Therefore, the verse repeats that the oil is poured into the priest’s left hand, in order to disqualify the right hand.
וְאִידָּךְ ״שְׂמָאלִית״ (וְיָד וָרֶגֶל יְמָנִית דְּעָנִי), לְמַאי אֲתָא? לְכִדְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: כׇּל פָּרָשָׁה שֶׁנֶּאֶמְרָה וְנִשְׁנֵית, לֹא נִשְׁנֵית אֶלָּא בִּשְׁבִיל דָּבָר שֶׁנִּתְחַדֵּשׁ בָּהּ.
The Gemara asks: And concerning the other verses that specify the left hand of a poor leper (Leviticus 14:26–27) as well as the right hand and foot of a poor leper (Leviticus 14:25–28), for what purpose do they come? The Gemara responds: These verses come for that which the school of Rabbi Yishmael taught: Any passage that was stated in the Torah and was then repeated, was repeated only for the sake of a matter that was introduced for the first time in the repeated passage. That is, sometimes the Torah repeats an entire passage just to teach a single new detail. In this case, the verses that discuss the purification of a poor leper were repeated only for the sake of the differences in the offerings between a wealthy leper and a poor one. No additional halakha should be derived from them.
אָמַר רַבָּה בַּר בַּר חָנָה, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כׇּל מָקוֹם שֶׁנֶּאֶמְרָה אֶצְבַּע וּכְהוּנָּה, אֵינָהּ אֶלָּא יָמִין.
§ Rabba bar bar Ḥana says that Rabbi Shimon ben Lakish says: Any place in the Torah in which it is stated that an action is performed with a finger or by the priesthood, i.e., that one uses his finger to perform the action or that a priest performs it, this teaches that it is performed only with the right hand.
קָא סָלְקָא דַּעְתִּין, אֶצְבַּע וּכְהוּנָּה בָּעֵינַן, כְּדִכְתִיב: ״וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ״, וְגָמַר מִמְּצוֹרָע, דִּכְתִיב: ״וְטָבַל הַכֹּהֵן אֶת אֶצְבָּעוֹ הַיְמָנִית״. הֲרֵי קְמִיצָה דְּלָא כְּתִיבָא בָּהּ אֶלָּא כְּהוּנָּה, וּתְנַן: קָמַץ בִּשְׂמֹאל פָּסוּל!
The Gemara comments: It might enter our mind to say that this means that we require both a finger and the priesthood to be stated together in the verse in order to mandate use of the right hand, e.g., as it is written: “And the priest shall take of the blood of the sin offering with his finger” (Leviticus 4:25). And the fact that this verse is referring to a finger from his right hand is derived from a leper, as it is written: “And the priest shall dip his right finger” (Leviticus 14:16). This cannot be correct, as there is the verse that addresses the removal of a handful from a meal offering, in which only the priesthood is written, and yet we learned in a mishna (6a): If the priest removed the handful with his left hand the meal offering is unfit.
אָמַר רָבָא: אוֹ ״אֶצְבַּע״ אוֹ ״כְּהוּנָּה״.
Therefore, Rava said: This statement means that if the verse mentions either a finger or the priesthood, only the right hand may be used.
אֲמַר לֵיהּ אַבָּיֵי: הֲרֵי הוֹלָכַת אֵבָרִים לַכֶּבֶשׁ, דִּכְתִיב בְּהוּ כְּהוּנָּה, דִּכְתִיב: ״וְהִקְרִיב הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״, וְאָמַר מָר: זוֹ הוֹלָכַת אֵבָרִים לַכֶּבֶשׁ, וּתְנַן: הָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאל וּבֵית עוֹרָהּ לַחוּץ.
Abaye said to Rava: But this is contradicted by the verse discussing the conveyance of the limbs of the daily burnt offering to the ramp of the altar, as priesthood is written with regard to it, as it is written: “And the priest shall sacrifice the whole and make it smoke upon the altar” (Leviticus 1:13), and the Master said that this verse is referring to the conveyance of the limbs to the ramp. And yet we learned in a mishna (Tamid 31b): When the priest conveys the limbs to the ramp, the foot of the right side of the offering is carried in the left hand of the priest, and the place of its skin, i.e., the side of the limb covered in skin, is held facing outward. Clearly, use of the left hand does not disqualify the conveyance of the limbs.
כִּי אָמְרִינַן ״אוֹ אֶצְבַּע אוֹ כְּהוּנָּה״ – בְּדָבָר הַמְעַכֵּב כַּפָּרָה.
The Gemara responds: When we say that if the verse states either finger or priesthood then the left hand is disqualified, this is only with regard to a matter that precludes atonement, i.e., a rite whose performance is indispensable to the atonement, similar to the sprinkling of the oil on the leper (see Leviticus 14:16). The conveyance of the limbs, by contrast, is not indispensable to atonement.
וַהֲרֵי קַבָּלָה (דבר) [דְּדָבָר] הַמְעַכֵּב כַּפָּרָה הוּא, וּכְתִב בָּהּ כְּהוּנָּה, דִּכְתִיב: ״וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת הַדָּם״ – זוֹ קַבָּלַת הַדָּם, וּתְנַן: קִבֵּל בִּשְׂמֹאל פָּסַל, וְרַבִּי שִׁמְעוֹן מַכְשִׁיר.
The Gemara asks: But isn’t there the collection of the blood in a service vessel, which is a matter indispensable to atonement, and about which priesthood is written? As it is written: “And Aaron’s sons, the priests, shall present the blood” (Leviticus 1:5), and this is referring to the collection of the blood. And yet we learned in a mishna (Zevaḥim 15b): If one collected the blood with his left hand, the blood is disqualified for offering, and Rabbi Shimon deems it fit, despite the fact that priesthood is mentioned in the verse.
לְרַבִּי שִׁמְעוֹן קָאָמְרַתְּ? רַבִּי שִׁמְעוֹן תַּרְתֵּי בָּעֵי.
The Gemara responds: You are saying that there is a difficulty according to the opinion of Rabbi Shimon? Rabbi Shimon requires that both matters appear in the verse, i.e., both finger and priesthood.
וּמִי בָּעֵי רַבִּי שִׁמְעוֹן תַּרְתֵּי? וְהָתַנְיָא: רַבִּי שִׁמְעוֹן אוֹמֵר: כׇּל מָקוֹם שֶׁנֶּאֶמְרָה ״יָד״ – אֵינָהּ אֶלָּא יָמִין, ״אֶצְבַּע״ – אֵינָהּ אֶלָּא יָמִין! אֶצְבַּע לָא בָּעֲיָא כְּהוּנָּה, כְּהוּנָּה בָּעֲיָא אֶצְבַּע.
The Gemara asks: And does Rabbi Shimon really require both? But isn’t it taught in a baraita: Rabbi Shimon says: In any place in the Torah in which the word hand is stated, the verse is referring only to the right hand, and whenever a verse mentions the word finger, it is referring only to a finger of the right hand? The Gemara responds: According to Rabbi Shimon, if the verse mentions only the word finger, it does not require a mention of the priesthood as well for the limitation to apply. But if the verse mentions only the priesthood, it requires mention of the term finger for the limitation to apply.
אֶלָּא כֹּהֵן לְמָה לִּי? בְּכִהוּנוֹ.
The Gemara asks: But according to Rabbi Shimon, if the mention of the priesthood alone does not suffice to disqualify the right hand, then why do I need the superfluous reference to a priest with regard to the collection of the blood? After all, the verse already states that the collection must be performed by the sons of Aaron. The Gemara responds: The additional mention of the priesthood indicates that a priest must perform the collection of the blood in his priestly state, i.e., while wearing the priestly vestments.
וַהֲרֵי זְרִיקָה דְּלָא כְּתִיב בַּיהּ אֶלָּא כְּהוּנָּה, וּתְנַן: זָרַק בִּשְׂמֹאל פָּסוּל, וְלָא פְּלִיג רַבִּי שִׁמְעוֹן? אָמַר אַבָּיֵי: פְּלִיג בְּבָרַיְיתָא, דְּתַנְיָא: קִבֵּל בִּשְׂמֹאל פָּסוּל, וְרַבִּי שִׁמְעוֹן מַכְשִׁיר; זָרַק בִּשְׂמֹאל פָּסוּל, וְרַבִּי שִׁמְעוֹן מַכְשִׁיר.
The Gemara asks: But isn’t there the sprinkling of the blood, concerning which only the priesthood is written in the verse, and we learned: If one sprinkled the blood with his left hand it is disqualified; and Rabbi Shimon does not disagree with this ruling, indicating that Rabbi Shimon holds that a mention of the priesthood does not require a mention of the word finger? Abaye says: He disagrees with this ruling in a baraita, as it is taught in a baraita: If one collected the blood with his left hand it is disqualified, and Rabbi Shimon deems it fit. Additionally, if one sprinkled the blood with his left hand it is disqualified, and Rabbi Shimon deems it fit.
וְאֶלָּא, הָא דְּאָמַר רָבָא: ״יָד״ ״יָד״ לִקְמִיצָה, לְמָה לִי? מִכְּהוּנָּה נָפְקָא!
The Gemara asks: But that which Rava says with regard to the superfluous terms in the passage discussing a leper: One derives a verbal analogy between the word “hand” written in that passage and the word “hand” written with regard to the removal of a handful from a meal offering, to indicate that the latter must also be performed with the right hand, why do I need this verbal analogy? One can derive that the handful must be removed with the right hand from the verse’s mention of the priesthood, as it is stated: “And the priest shall remove his handful” (Leviticus 5:12).
חַד לְקוֹמֶץ, וְחַד לְקִידּוּשׁ קוֹמֶץ.
The Gemara responds: Both derivations are necessary, one for the removal of the handful from a meal offering, and one for the sanctification of the handful, i.e., placing it into a second service vessel. Both must be performed with the right hand.
לְרַבִּי שִׁמְעוֹן דְּלָא בָּעֵי קִידּוּשׁ קוֹמֶץ, וּלְמַאן דְּאָמַר נָמֵי דְּבָעֵי קִידּוּשׁ קוֹמֶץ לְרַבִּי שִׁמְעוֹן, וּבִשְׂמֹאל אַכְשׁוֹרֵי מַכְשַׁר – ״יָד״ ״יָד״ דְּרָבָא לְמָה לִי?
The Gemara asks: And according to Rabbi Shimon, who does not require sanctification of the handful, or according to the one who says that Rabbi Shimon also requires the sanctification of the handful but that he deems the sanctification fit when performed with the left hand (see 26a), why do I need the verbal analogy of Rava between “hand” and “hand”?
אִי לִקְמִיצָה גּוּפַהּ, אַלִּיבָּא דְּרַבִּי שִׁמְעוֹן, מִדְּרַבִּי יְהוּדָה בְּרֵיהּ דְּרַבִּי חִיָּיא נָפְקָא, דְּאָמַר רַבִּי יְהוּדָה בְּרֵיהּ דְּרַבִּי חִיָּיא: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? דְּאָמַר קְרָא: ״קֹדֶשׁ קָדָשִׁים הִיא כַּחַטָּאת וְכָאָשָׁם״.
If one suggests that it is necessary to indicate that the removal of the handful itself must be performed with the right hand, this cannot be, since this is derived from the verse cited by Rabbi Yehuda, son of Rabbi Ḥiyya. As Rabbi Yehuda, son of Rabbi Ḥiyya, says: What is the reason that Rabbi Shimon does not require that the handful be sanctified in a service vessel? As the verse states with regard to the meal offering: “It is most holy, as the sin offering, and as the guilt offering” (Leviticus 6:10).
בָּא לְעוֹבְדָהּ בַּיָּד – עוֹבְדָהּ בְּיָמִין, כְּחַטָּאת; בָּא לְעוֹבְדָהּ בִּכְלִי – עוֹבְדָהּ בִּשְׂמֹאל, כְּאָשָׁם.
Rabbi Yehuda, son of Rabbi Ḥiyya, elaborates: The verse compares the meal offering to a sin offering and a guilt offering. Therefore, if the priest comes to perform the burning of the handful with his hand, he performs it with his right hand, like in the case of a sin offering, whose blood is sprinkled with the hand. And if he comes to perform it with a vessel, i.e., if he first sanctifies the handful in a service vessel, then he may perform it with his left hand, like in the case of a guilt offering, whose blood is sprinkled from a vessel. Since the removal of the handful is performed with the hand, the verse indicates that it must be performed with the right hand, and the verbal analogy is unnecessary.
לֹא נִצְרְכָא אֶלָּא לְקוֹמֶץ דְּמִנְחַת חוֹטֵא, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְאָמַר רַבִּי שִׁמְעוֹן שֶׁלֹּא יְהֵא קׇרְבָּנוֹ מְהוּדָּר, כִּי קָמֵיץ לַהּ נָמֵי בִּשְׂמֹאל תִּתַּכְשַׁר, קָמַשְׁמַע לַן.
The Gemara responds: The verbal analogy is necessary only for the handful of the meal offering of a sinner, to teach that it must be removed with the right hand. It might enter your mind to say: Since Rabbi Shimon says that this offering does not require oil and frankincense so that a sinner’s offering will not be of superior quality, perhaps when the priest removed the handful with his left hand, which is a manner of inferior quality, it should be fit as well. The verbal analogy therefore teaches us that the handful must always be removed with the right hand, even in the case of the meal offering of a sinner.
קָמַץ וְעָלָה בְּיָדוֹ צְרוֹר, אוֹ גַרְגֵּר מֶלַח,
§ The mishna teaches: If a priest removed the handful of flour, and a stone or a grain of salt emerged in his hand,
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Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Susan Handelman
Jerusalem, 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’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, 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
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Susan Fisher
Raanana, Israel
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Judith Weil
Raanana, Israel
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Martha Tarazi
Panama, Panama
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
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
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
Madeline Cohen
London, United Kingdom
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Michelle Lewis
Beit Shemesh, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!
Nickie Matthews
Blacksburg, United States
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Gila Loike
Ashdod, Israel
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Silke Goldberg
Guildford, United Kingdom
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Shoshana Ruerup
Berlin, Germany
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
Menachot 10
(דְּהָא כְּתִב ״עַל דַּם הָאָשָׁם״!), חַד לְהַכְשִׁיר צְדָדִין, וְחַד לִפְסוֹל צִידֵּי צְדָדִין.
After all, a verse already indicates that the oil must be placed on the right thumb and big toe, as it is written: “Upon the blood of the guilt offering” (Leviticus 14:17). Since the Torah has already specified that the blood is placed upon the right thumb and big toe (Leviticus 14:14), it is clear that the oil is placed there as well. Similarly, why must the verse specify with regard to a poor leper that the oil is placed on the right thumb and big toe? Isn’t it already clear from the verse where the oil must be placed, as it states: “Upon the place of the blood of the guilt offering” (Leviticus 14:28)? The Gemara responds: One specification, stated with regard to a wealthy leper, serves to permit the placement of the oil on the sides of the thumb and sides of the big toe in addition to the nail side of the thumb and big toe, and one, stated with regard to a poor leper, serves to disqualify the sides of sides, i.e., their undersides.
״עַל דַּם הָאָשָׁם״, (על) [וְ״עַל] מְקוֹם דַּם הָאָשָׁם״ – לְמַאי אָתוּ?
The Gemara inquires with regard to the verse: “Upon the blood of the guilt offering” (Leviticus 14:17), stated with regard to the purification of a wealthy leper, and the verse: “Upon the place of the blood of the guilt offering” (Leviticus 14:28), stated with regard to the purification of a poor leper. For what purpose do they come, i.e., why are both verses necessary?
הָנֵי צְרִיכִי, אִי כְּתַב רַחֲמָנָא ״עַל דַּם הָאָשָׁם״, הֲוָה אָמֵינָא: אִיתֵיהּ – אִין, נִתְקַנֵּחַ – לָא, כְּתַב רַחֲמָנָא ״עַל מְקוֹם״.
The Gemara responds: These verses are necessary, because if the Merciful One had written only: “Upon the blood of the guilt offering,” I would say: If the blood is still on the right thumb and big toe of the leper, yes, the priest places the oil upon the blood. But if it was wiped from there, he does not place the oil. Therefore, the Merciful One writes: “Upon the place of the blood of the guilt offering,” indicating that the oil is placed upon the location of the blood, not necessarily upon the blood itself.
וְאִי כְּתַב רַחֲמָנָא ״עַל מְקוֹם״, הֲוָה אָמֵינָא: דַּוְקָא נִתְקַנֵּחַ, אֲבָל אִיתֵיהּ – אֵימָא הָוֵי חֲצִיצָה, קָא מַשְׁמַע לַן ״עַל דַּם הָאָשָׁם״.
And conversely, if the Merciful One had written only: “Upon the place of the blood of the guilt offering,” I would say: The oil is placed on his right thumb and big toe specifically when the blood was wiped from there. But if the blood is still there, I will say that the blood is an interposition between the oil and the thumb or toe. Therefore, the verse teaches us that the oil is placed “upon the blood of the guilt offering,” and the blood is not considered an interposition.
אָמַר רָבָא: מֵאַחַר דִּכְתִיב ״עַל דַּם הָאָשָׁם״ וְ״עַל מְקוֹם [דַּם] הָאָשָׁם״, וּכְתִיבָא יְמָנִית בְּדָם ״עַל בֹּהֶן יָדוֹ הַיְמָנִית וְעַל בֹּהֶן רַגְלוֹ הַיְמָנִית״, וּכְתִיבִי בְּשֶׁמֶן דִּמְצוֹרָע עָשִׁיר וְעָנִי, לְמָה לִי?
Rava said: Since it is written that the priest places the oil “upon the blood of the guilt offering,” and: “Upon the place of the blood of the guilt offering,” and it is also written with regard to a wealthy leper (see Leviticus 14:14) and a poor one (see Leviticus 14:25) that the right hand and foot are required for the placement of the blood, as the verses state: “Upon the thumb of his right hand, and upon the big toe of his right foot,” and this is also written with regard to the oil of a wealthy leper (see Leviticus 14:17) and a poor one (see Leviticus 14:28), one can ask: Why do I need all of these verses?
אֶלָּא אָמַר רָבָא: ״יָד״ ״יָד״ לִקְמִיצָה.
Rather, Rava said: The verses that specify that the oil must be placed on the right thumb and big toe do not teach a halakha with regard to a leper, as it is clear that the oil must be placed on the right thumb and big toe, as it states: “Upon the place of the blood of the guilt offering.” Rather, these verses are the source of verbal analogies for other halakhot. When the verse states with regard to a wealthy leper: “Of his right hand” (Leviticus 14:17), this teaches a verbal analogy between the term “hand” written here and “hand” written with regard to the removal of a handful, as the verse states about the removal of a handful: “And he filled his hand from it” (Leviticus 9:17). The verbal analogy teaches that the removal of the handful must also be performed with the right hand.
״רֶגֶל״ ״רֶגֶל״ לַחֲלִיצָה.
Similarly, when the verse states: “Of his right foot” (Leviticus 14:17), with regard to a wealthy leper, this teaches a verbal analogy between the term “foot” written here and “foot” written with regard to the ritual through which the yavam, a man whose married brother died childless, frees his brother’s widow, the yevama, of her levirate bonds [ḥalitza], as the verse states with regard to ḥalitza: “And remove his shoe from upon his foot” (Deuteronomy 25:9). The verbal analogy teaches that the shoe is removed from his right foot.
״אוֹזֶן״ ״אוֹזֶן״ לִרְצִיעָה.
Additionally, when the verse states: “Upon the tip of the right ear of him that is to be cleansed” (Leviticus 14:17), with regard to a wealthy leper, this teaches a verbal analogy between the term “ear” written here and “ear” written with regard to the piercing of a Hebrew slave’s ear with an awl, as the verse states: “And his master shall bore his ear through with an awl” (Exodus 21:6). The verbal analogy teaches that the slave’s right ear is pierced.
״שְׂמָאלִית״ (הֶעָנִי) לְמַאי אֲתָא? אָמַר רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי: לִיפְסוֹל יָמִין דְּכֹהֵן בִּמְצוֹרָע, שֶׁלֹּא תֹּאמַר: וּמָה בִּמְקוֹם שֶׁלֹּא נִתְרַבְּתָה שְׂמֹאל נִתְרַבְּתָה יָמִין, בְּמָקוֹם שֶׁנִּתְרַבְּתָה שְׂמֹאל אֵינוֹ דִּין שֶׁנִּתְרַבְּתָה יָמִין?
The Gemara asks: With regard to the additional mention of the left hand in the verse dealing with the poor leper, for what purpose does it come? Rav Sheisha, son of Rav Idi, said: It comes to disqualify the right hand of a priest for the purification of a leper. This teaches that you should not say: And if in a place where the left side is not included, as sacrificial rites in general are disqualified when performed with the left hand, the right hand is included, i.e., those rites must be performed with the right hand, then in a place where the left hand is included, in the case of a leper, isn’t it logical that the right hand should also be included? Therefore, the verse repeats that the oil is poured into the priest’s left hand, in order to disqualify the right hand.
וְאִידָּךְ ״שְׂמָאלִית״ (וְיָד וָרֶגֶל יְמָנִית דְּעָנִי), לְמַאי אֲתָא? לְכִדְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: כׇּל פָּרָשָׁה שֶׁנֶּאֶמְרָה וְנִשְׁנֵית, לֹא נִשְׁנֵית אֶלָּא בִּשְׁבִיל דָּבָר שֶׁנִּתְחַדֵּשׁ בָּהּ.
The Gemara asks: And concerning the other verses that specify the left hand of a poor leper (Leviticus 14:26–27) as well as the right hand and foot of a poor leper (Leviticus 14:25–28), for what purpose do they come? The Gemara responds: These verses come for that which the school of Rabbi Yishmael taught: Any passage that was stated in the Torah and was then repeated, was repeated only for the sake of a matter that was introduced for the first time in the repeated passage. That is, sometimes the Torah repeats an entire passage just to teach a single new detail. In this case, the verses that discuss the purification of a poor leper were repeated only for the sake of the differences in the offerings between a wealthy leper and a poor one. No additional halakha should be derived from them.
אָמַר רַבָּה בַּר בַּר חָנָה, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כׇּל מָקוֹם שֶׁנֶּאֶמְרָה אֶצְבַּע וּכְהוּנָּה, אֵינָהּ אֶלָּא יָמִין.
§ Rabba bar bar Ḥana says that Rabbi Shimon ben Lakish says: Any place in the Torah in which it is stated that an action is performed with a finger or by the priesthood, i.e., that one uses his finger to perform the action or that a priest performs it, this teaches that it is performed only with the right hand.
קָא סָלְקָא דַּעְתִּין, אֶצְבַּע וּכְהוּנָּה בָּעֵינַן, כְּדִכְתִיב: ״וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ״, וְגָמַר מִמְּצוֹרָע, דִּכְתִיב: ״וְטָבַל הַכֹּהֵן אֶת אֶצְבָּעוֹ הַיְמָנִית״. הֲרֵי קְמִיצָה דְּלָא כְּתִיבָא בָּהּ אֶלָּא כְּהוּנָּה, וּתְנַן: קָמַץ בִּשְׂמֹאל פָּסוּל!
The Gemara comments: It might enter our mind to say that this means that we require both a finger and the priesthood to be stated together in the verse in order to mandate use of the right hand, e.g., as it is written: “And the priest shall take of the blood of the sin offering with his finger” (Leviticus 4:25). And the fact that this verse is referring to a finger from his right hand is derived from a leper, as it is written: “And the priest shall dip his right finger” (Leviticus 14:16). This cannot be correct, as there is the verse that addresses the removal of a handful from a meal offering, in which only the priesthood is written, and yet we learned in a mishna (6a): If the priest removed the handful with his left hand the meal offering is unfit.
אָמַר רָבָא: אוֹ ״אֶצְבַּע״ אוֹ ״כְּהוּנָּה״.
Therefore, Rava said: This statement means that if the verse mentions either a finger or the priesthood, only the right hand may be used.
אֲמַר לֵיהּ אַבָּיֵי: הֲרֵי הוֹלָכַת אֵבָרִים לַכֶּבֶשׁ, דִּכְתִיב בְּהוּ כְּהוּנָּה, דִּכְתִיב: ״וְהִקְרִיב הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״, וְאָמַר מָר: זוֹ הוֹלָכַת אֵבָרִים לַכֶּבֶשׁ, וּתְנַן: הָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאל וּבֵית עוֹרָהּ לַחוּץ.
Abaye said to Rava: But this is contradicted by the verse discussing the conveyance of the limbs of the daily burnt offering to the ramp of the altar, as priesthood is written with regard to it, as it is written: “And the priest shall sacrifice the whole and make it smoke upon the altar” (Leviticus 1:13), and the Master said that this verse is referring to the conveyance of the limbs to the ramp. And yet we learned in a mishna (Tamid 31b): When the priest conveys the limbs to the ramp, the foot of the right side of the offering is carried in the left hand of the priest, and the place of its skin, i.e., the side of the limb covered in skin, is held facing outward. Clearly, use of the left hand does not disqualify the conveyance of the limbs.
כִּי אָמְרִינַן ״אוֹ אֶצְבַּע אוֹ כְּהוּנָּה״ – בְּדָבָר הַמְעַכֵּב כַּפָּרָה.
The Gemara responds: When we say that if the verse states either finger or priesthood then the left hand is disqualified, this is only with regard to a matter that precludes atonement, i.e., a rite whose performance is indispensable to the atonement, similar to the sprinkling of the oil on the leper (see Leviticus 14:16). The conveyance of the limbs, by contrast, is not indispensable to atonement.
וַהֲרֵי קַבָּלָה (דבר) [דְּדָבָר] הַמְעַכֵּב כַּפָּרָה הוּא, וּכְתִב בָּהּ כְּהוּנָּה, דִּכְתִיב: ״וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת הַדָּם״ – זוֹ קַבָּלַת הַדָּם, וּתְנַן: קִבֵּל בִּשְׂמֹאל פָּסַל, וְרַבִּי שִׁמְעוֹן מַכְשִׁיר.
The Gemara asks: But isn’t there the collection of the blood in a service vessel, which is a matter indispensable to atonement, and about which priesthood is written? As it is written: “And Aaron’s sons, the priests, shall present the blood” (Leviticus 1:5), and this is referring to the collection of the blood. And yet we learned in a mishna (Zevaḥim 15b): If one collected the blood with his left hand, the blood is disqualified for offering, and Rabbi Shimon deems it fit, despite the fact that priesthood is mentioned in the verse.
לְרַבִּי שִׁמְעוֹן קָאָמְרַתְּ? רַבִּי שִׁמְעוֹן תַּרְתֵּי בָּעֵי.
The Gemara responds: You are saying that there is a difficulty according to the opinion of Rabbi Shimon? Rabbi Shimon requires that both matters appear in the verse, i.e., both finger and priesthood.
וּמִי בָּעֵי רַבִּי שִׁמְעוֹן תַּרְתֵּי? וְהָתַנְיָא: רַבִּי שִׁמְעוֹן אוֹמֵר: כׇּל מָקוֹם שֶׁנֶּאֶמְרָה ״יָד״ – אֵינָהּ אֶלָּא יָמִין, ״אֶצְבַּע״ – אֵינָהּ אֶלָּא יָמִין! אֶצְבַּע לָא בָּעֲיָא כְּהוּנָּה, כְּהוּנָּה בָּעֲיָא אֶצְבַּע.
The Gemara asks: And does Rabbi Shimon really require both? But isn’t it taught in a baraita: Rabbi Shimon says: In any place in the Torah in which the word hand is stated, the verse is referring only to the right hand, and whenever a verse mentions the word finger, it is referring only to a finger of the right hand? The Gemara responds: According to Rabbi Shimon, if the verse mentions only the word finger, it does not require a mention of the priesthood as well for the limitation to apply. But if the verse mentions only the priesthood, it requires mention of the term finger for the limitation to apply.
אֶלָּא כֹּהֵן לְמָה לִּי? בְּכִהוּנוֹ.
The Gemara asks: But according to Rabbi Shimon, if the mention of the priesthood alone does not suffice to disqualify the right hand, then why do I need the superfluous reference to a priest with regard to the collection of the blood? After all, the verse already states that the collection must be performed by the sons of Aaron. The Gemara responds: The additional mention of the priesthood indicates that a priest must perform the collection of the blood in his priestly state, i.e., while wearing the priestly vestments.
וַהֲרֵי זְרִיקָה דְּלָא כְּתִיב בַּיהּ אֶלָּא כְּהוּנָּה, וּתְנַן: זָרַק בִּשְׂמֹאל פָּסוּל, וְלָא פְּלִיג רַבִּי שִׁמְעוֹן? אָמַר אַבָּיֵי: פְּלִיג בְּבָרַיְיתָא, דְּתַנְיָא: קִבֵּל בִּשְׂמֹאל פָּסוּל, וְרַבִּי שִׁמְעוֹן מַכְשִׁיר; זָרַק בִּשְׂמֹאל פָּסוּל, וְרַבִּי שִׁמְעוֹן מַכְשִׁיר.
The Gemara asks: But isn’t there the sprinkling of the blood, concerning which only the priesthood is written in the verse, and we learned: If one sprinkled the blood with his left hand it is disqualified; and Rabbi Shimon does not disagree with this ruling, indicating that Rabbi Shimon holds that a mention of the priesthood does not require a mention of the word finger? Abaye says: He disagrees with this ruling in a baraita, as it is taught in a baraita: If one collected the blood with his left hand it is disqualified, and Rabbi Shimon deems it fit. Additionally, if one sprinkled the blood with his left hand it is disqualified, and Rabbi Shimon deems it fit.
וְאֶלָּא, הָא דְּאָמַר רָבָא: ״יָד״ ״יָד״ לִקְמִיצָה, לְמָה לִי? מִכְּהוּנָּה נָפְקָא!
The Gemara asks: But that which Rava says with regard to the superfluous terms in the passage discussing a leper: One derives a verbal analogy between the word “hand” written in that passage and the word “hand” written with regard to the removal of a handful from a meal offering, to indicate that the latter must also be performed with the right hand, why do I need this verbal analogy? One can derive that the handful must be removed with the right hand from the verse’s mention of the priesthood, as it is stated: “And the priest shall remove his handful” (Leviticus 5:12).
חַד לְקוֹמֶץ, וְחַד לְקִידּוּשׁ קוֹמֶץ.
The Gemara responds: Both derivations are necessary, one for the removal of the handful from a meal offering, and one for the sanctification of the handful, i.e., placing it into a second service vessel. Both must be performed with the right hand.
לְרַבִּי שִׁמְעוֹן דְּלָא בָּעֵי קִידּוּשׁ קוֹמֶץ, וּלְמַאן דְּאָמַר נָמֵי דְּבָעֵי קִידּוּשׁ קוֹמֶץ לְרַבִּי שִׁמְעוֹן, וּבִשְׂמֹאל אַכְשׁוֹרֵי מַכְשַׁר – ״יָד״ ״יָד״ דְּרָבָא לְמָה לִי?
The Gemara asks: And according to Rabbi Shimon, who does not require sanctification of the handful, or according to the one who says that Rabbi Shimon also requires the sanctification of the handful but that he deems the sanctification fit when performed with the left hand (see 26a), why do I need the verbal analogy of Rava between “hand” and “hand”?
אִי לִקְמִיצָה גּוּפַהּ, אַלִּיבָּא דְּרַבִּי שִׁמְעוֹן, מִדְּרַבִּי יְהוּדָה בְּרֵיהּ דְּרַבִּי חִיָּיא נָפְקָא, דְּאָמַר רַבִּי יְהוּדָה בְּרֵיהּ דְּרַבִּי חִיָּיא: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? דְּאָמַר קְרָא: ״קֹדֶשׁ קָדָשִׁים הִיא כַּחַטָּאת וְכָאָשָׁם״.
If one suggests that it is necessary to indicate that the removal of the handful itself must be performed with the right hand, this cannot be, since this is derived from the verse cited by Rabbi Yehuda, son of Rabbi Ḥiyya. As Rabbi Yehuda, son of Rabbi Ḥiyya, says: What is the reason that Rabbi Shimon does not require that the handful be sanctified in a service vessel? As the verse states with regard to the meal offering: “It is most holy, as the sin offering, and as the guilt offering” (Leviticus 6:10).
בָּא לְעוֹבְדָהּ בַּיָּד – עוֹבְדָהּ בְּיָמִין, כְּחַטָּאת; בָּא לְעוֹבְדָהּ בִּכְלִי – עוֹבְדָהּ בִּשְׂמֹאל, כְּאָשָׁם.
Rabbi Yehuda, son of Rabbi Ḥiyya, elaborates: The verse compares the meal offering to a sin offering and a guilt offering. Therefore, if the priest comes to perform the burning of the handful with his hand, he performs it with his right hand, like in the case of a sin offering, whose blood is sprinkled with the hand. And if he comes to perform it with a vessel, i.e., if he first sanctifies the handful in a service vessel, then he may perform it with his left hand, like in the case of a guilt offering, whose blood is sprinkled from a vessel. Since the removal of the handful is performed with the hand, the verse indicates that it must be performed with the right hand, and the verbal analogy is unnecessary.
לֹא נִצְרְכָא אֶלָּא לְקוֹמֶץ דְּמִנְחַת חוֹטֵא, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְאָמַר רַבִּי שִׁמְעוֹן שֶׁלֹּא יְהֵא קׇרְבָּנוֹ מְהוּדָּר, כִּי קָמֵיץ לַהּ נָמֵי בִּשְׂמֹאל תִּתַּכְשַׁר, קָמַשְׁמַע לַן.
The Gemara responds: The verbal analogy is necessary only for the handful of the meal offering of a sinner, to teach that it must be removed with the right hand. It might enter your mind to say: Since Rabbi Shimon says that this offering does not require oil and frankincense so that a sinner’s offering will not be of superior quality, perhaps when the priest removed the handful with his left hand, which is a manner of inferior quality, it should be fit as well. The verbal analogy therefore teaches us that the handful must always be removed with the right hand, even in the case of the meal offering of a sinner.
קָמַץ וְעָלָה בְּיָדוֹ צְרוֹר, אוֹ גַרְגֵּר מֶלַח,
§ The mishna teaches: If a priest removed the handful of flour, and a stone or a grain of salt emerged in his hand,
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