Can one redeem items whose value is holy if they are still pure (not disqualified)?
Menachot 101
11.19.2018 | י״א בכסלו תשע״ט
Share this shiur:
Want to dedicate learning? Get started here:
Menachot 101
דְּמִכְּלֵי שָׁרֵת לָא אַשְׁכְּחַן דְּמִיפְּרִיק.
One cannot draw the conclusion that these substances can be redeemed, since we do not find a case where an item that has been consecrated in a service vessel is redeemed.
וּבַעַל מוּם הֵיכָא אִיקְּרִי ״טָמֵא״? דְּתַנְיָא: ״וְאִם כׇּל בְּהֵמָה טְמֵאָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קׇרְבָּן לַה׳״ – בְּבַעֲלֵי מוּמִין שֶׁנִּפְדִּין הַכָּתוּב מְדַבֵּר.
The Gemara asks: And where is a blemished animal called “impure” in the Torah? The Gemara answers: As it is taught in a baraita with regard to redeeming an offering, that the Torah states: “And if it be any impure animal, of which they may not bring an offering to the Lord, then he shall set the animal before the priest. And the priest shall value it, whether it is good or bad; as you the priest values it, so shall it be. But if he will indeed redeem it, then he shall add the fifth part thereof to your valuation” (Leviticus 27:11–13). The verse is speaking of blemished animals that are redeemed, and they are referred to as impure because they are not fit to serve as offerings.
אַתָּה אוֹמֵר בְּבַעֲלֵי מוּמִין שֶׁנִּפְדּוּ, אוֹ אֵינוֹ אֶלָּא בִּבְהֵמָה טְמֵאָה מַמָּשׁ? כְּשֶׁהוּא אוֹמֵר ״וְאִם בַּבְּהֵמָה הַטְּמֵאָה וּפָדָה בְעֶרְכֶּךָ״, הֲרֵי בְּהֵמָה טְמֵאָה אֲמוּרָה. הָא מָה אֲנִי מְקַיֵּים ״וְאִם כׇּל בְּהֵמָה טְמֵאָה״? בְּבַעֲלֵי מוּמִין שֶׁנִּפְדּוּ הַכָּתוּב מְדַבֵּר.
The Gemara clarifies: Do you say that the verse is referring to blemished animals that were redeemed, or is it referring only to an actual non-kosher [tamei] animal, as the plain sense of the verse indicates? The Gemara responds: When the verse states later in that section: “And if it be of an impure [tamei] animal, then he shall redeem it according to your valuation, and shall add to it the fifth part thereof” (Leviticus 27:27), an actual non-kosher animal is mentioned as being subject to redemption. How do I realize the meaning of the verse: “And if it be any impure [tamei] animal” (Leviticus 27:11)? The verse is speaking of blemished animals that were redeemed, i.e., that have the possibility of being redeemed.
יָכוֹל יִפָּדוּ עַל מוּם עוֹבֵר? תַּלְמוּד לוֹמַר ״אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קׇרְבָּן לַה׳״ – מִי שֶׁאֵינָהּ קְרֵיבָה לַה׳ כׇּל עִיקָּר, יָצְתָה זוֹ שֶׁאֵינָהּ קְרֵיבָה הַיּוֹם וּקְרֵיבָה לְמָחָר.
The Gemara continues to discuss this halakha: One might have thought that offerings are redeemed even due to the presence of a temporary blemish. Therefore, the continuation of the verse states: “Of which they may not bring an offering to the Lord,” which is referring to an animal that is not sacrificed to God at all. The verse serves to exclude this animal with a temporary blemish, which is not sacrificed today, while it remains blemished, but is sacrificed tomorrow, after the blemish disappears.
מוֹתֵיב רַב הוּנָא בַּר מָנוֹחַ: הָעוֹפוֹת וְהָעֵצִים וְהַלְּבוֹנָה וּכְלֵי שָׁרֵת שֶׁנִּטְמְאוּ, אֵין לָהֶן פִּדְיוֹן, שֶׁלֹּא נֶאֱמַר פִּדְיוֹן אֶלָּא בִּבְהֵמָה. בִּשְׁלָמָא עוֹפוֹת – קְדוּשַּׁת הַגּוּף נִינְהוּ, וְלֹא נֶאֱמַר אֶלָּא בִּבְהֵמָה.
Rav Huna bar Manoaḥ raises an objection to Shmuel’s opinion that even meal offerings and libations that are pure may be redeemed if they have not yet been consecrated in a service vessel. The mishna states: With regard to consecrated birds, wood for the altar, frankincense, and service vessels, once they became ritually impure, they have no possibility of redemption, as redemption of consecrated items is stated only with regard to an animal consecrated for the altar that became blemished. Granted, birds are not redeemed, since they are imbued with inherent sanctity, and the Torah stated that only with regard to blemished animals, not birds, is redemption possible for items of inherent sanctity.
אֶלָּא עֵצִים וּלְבוֹנָה וּכְלֵי שָׁרֵת – לִיפַּרְקוּ? אֶלָּא לָאו מִשּׁוּם דִּטְהוֹרִין בְּעָלְמָא אֵין נִפְדִּין.
But with regard to wood, and frankincense that is not consecrated with inherent sanctity until it is placed in a service vessel, and service vessels themselves that became impure, since none of these possess inherent sanctity, let them be redeemed. Rather, is it not that these items are not redeemed because pure sacrificial items in general are not redeemed, even when they do not possess inherent sanctity?
וְהָנֵי נָמֵי, אַף עַל גַּב דְּנִטְמְאוּ – כִּטְהוֹרִים דָּמוּ, דְּעֵצִים וּלְבוֹנָה לָאו בְּנֵי אַשְׁוֹיֵי אוּכְלָא נִינְהוּ, אֶלָּא חִיבַּת הַקּוֹדֶשׁ מַשְׁוֵה לְהוּ אוּכְלָא.
And these items too, i.e., the wood, frankincense, and service vessels, even though they became impure, they are treated like they are pure. Their impurity is incomplete because wood and frankincense are not capable of becoming food, and consequently they should not be susceptible to impurity at all. Rather, the regard for the sanctity of sacred property transforms their status into that of food, which renders them susceptible to ritual impurity.
דְּעֵצִים, כַּמָּה דְּלָא מְשַׁפֵּי לְהוּ לִגְזִירִין – לָא מִיתַּכְשְׁרִי. לְבוֹנָה נָמֵי, כַּמָּה דְּלָא קָידְשָׁה בִּכְלִי שָׁרֵת – לָא מִיתַּכְשְׁרָה. כְּלֵי שָׁרֵת נָמֵי, הוֹאִיל וְאִית לְהוּ טׇהֳרָה בְּמִקְוֶה.
With regard to wood, as long as one does not trim it into logs, it does not become susceptible to impurity. With regard to frankincense as well, as long as it is not consecrated in a service vessel, it does not become susceptible to impurity. With regard to service vessels also, since they have the capacity to attain purity in a ritual bath, their impurity is revocable. Apparently, the reason the mishna teaches that these items are not redeemed is because they are in some sense still regarded as pure, and consecrated items that are considered ritually pure are not redeemed, contrary to the opinion of Shmuel.
לָא, לְעוֹלָם אֵימָא לָךְ: טְהוֹרִין בְּעָלְמָא נִפְדִּין, וְהָנֵי – מִשּׁוּם דְּלָא שְׁכִיחִי הוּא.
The Gemara responds: No, actually, I will say to you that in general, pure items are redeemed; and these items are not redeemed, despite the fact that they are not imbued with inherent sanctity, because they are not readily available. If these items can be redeemed when they are pure, then they may not be available for the Temple service.
בִּשְׁלָמָא לְבוֹנָה וּכְלֵי שָׁרֵת – לָא שְׁכִיחִי, אֶלָּא עֵצִים – מִישְׁכָּח שְׁכִיחִי! עֵצִים נָמֵי, כֵּיוָן דְּאָמַר מָר: כׇּל עֵץ שֶׁנִּמְצָא בּוֹ תּוֹלַעַת פָּסוּל לְגַבֵּי מִזְבֵּחַ, הִילְכָּךְ לָא שְׁכִיחִי.
The Gemara challenges: Granted, frankincense and service vessels are not readily available, but wood is readily available. Why, then, may it not be redeemed? The Gemara answers: Wood usable for the Temple service is also difficult to procure. This is apparent since the Master said that any wood in which a worm is found is disqualified for use on the altar. Consequently, wood suitable for the altar is not readily available.
אָמַר רַב פָּפָּא: אִי שְׁמִיעָא לֵיהּ לִשְׁמוּאֵל הָא דְּתַנְיָא, הַמַּתְפִּיס תְּמִימִים לְבֶדֶק הַבַּיִת – אֵין פּוֹדִין אוֹתָן אֶלָּא לַמִּזְבֵּחַ, שֶׁכׇּל הָרָאוּי לַמִּזְבֵּחַ אֵינוֹ יוֹצֵא מִידֵי מִזְבֵּחַ לְעוֹלָם, וְאַף עַל גַּב דִּקְדוּשַּׁת דָּמִים נִינְהוּ – אֵין נִפְדִּין הוֹאִיל וּטְהוֹרִים הֵם, הֲוָה הָדַר בֵּיהּ.
The Gemara continues to discuss the opinion of Shmuel that libations and the flour for meal offerings are redeemed even when pure, as long as they have not been consecrated in a service vessel. Rav Pappa said that if Shmuel had heard that which is taught in the following baraita, he would have retracted his opinion. The baraita teaches: In the case of one who consecrates unblemished animals for Temple maintenance rather than for the altar, they are redeemed only for use on the altar. They may not be redeemed for any other use, in accordance with to the principle that any consecrated item that is fit to be sacrificed on the altar may never leave the altar. And even though these animals possess only sanctity that inheres in their value, they are not redeemed, since they are ritually pure and fit for the altar. Had Shmuel known this baraita, he would have retracted his opinion.
וְלָא הִיא, שְׁמִיעָא לֵיהּ וְלָא הֲדַר בֵּיהּ. לָאו אָמְרַתְּ הָתָם: כֵּיוָן דְּלָא שְׁכִיחִי – לָא מִיפַּרְקִי.
The Gemara responds: But that is not so; this baraita was heard by him, and he still did not retract his opinion. Rather, he explained it as follows: Didn’t you say there, i.e., earlier in the discussion of the mishna, that the reason one may not redeem wood, frankincense, and service vessels that were consecrated for Temple maintenance is that since they are not readily available, the Sages decreed that they are not redeemed?
הָכָא נָמֵי, כֵּיוָן דִּשְׁכִיחִי מוּמִין דְּפָסְלִי בִּבְהֵמָה, דַּאֲפִילּוּ בְּדוּקִּין שֶׁבָּעַיִן נָמֵי פָּסְלִי, הִילְכָּךְ לָא שְׁכִיחִי.
Here, too, with regard to an unblemished animal that was consecrated for Temple maintenance, since blemishes that disqualify an animal as an offering are common, as even a blemish as insignificant as one on the cornea of the eye also disqualifies the animal, therefore, unblemished animals that are fit to be sacrificed on the altar are not readily available. That is why the Sages decreed that unblemished animals, even when consecrated for Temple maintenance, may be redeemed only for use as an offering on the altar. By contrast, meal offerings and libations, which were the subject of Shmuel’s statement, are readily available, and may be redeemed even when they are still pure.
רַב כָּהֲנָא אָמַר: טְמֵאִין – נִפְדִּין, טְהוֹרִין – אֵין נִפְדִּין. וְכֵן אָמַר רַבִּי אוֹשַׁעְיָא: טְמֵאִין – נִפְדִּין, טְהוֹרִין – אֵין נִפְדִּין. אִיכָּא דְאָמְרִי אָמַר רַבִּי אוֹשַׁעְיָא: אֲפִילּוּ טְהוֹרִין – נִפְדִּין.
§ After analyzing Shmuel’s opinion permitting the redemption of meal offerings and libations that are pure and have not yet been consecrated in a service vessel, the Gemara now cites a dissenting opinion: Rav Kahana said that only meal offerings and libations that are impure are redeemed, but those that are pure are not redeemed. And Rabbi Oshaya similarly said that those meal offerings and libations that are impure are redeemed, but those that are pure are not redeemed. There are those who say that Rabbi Oshaya says: Even pure ones are redeemed.
רַבִּי אֶלְעָזָר אוֹמֵר: כּוּלָּן טְמֵאִין – נִפְדִּין, טְהוֹרִין – אֵין נִפְדִּין, חוּץ מֵעֲשִׂירִית הָאֵיפָה שֶׁל מִנְחַת חוֹטֵא.
Rabbi Elazar says: With regard to all meal offerings, if they are impure they are redeemed, and if they are pure, they are not redeemed, except for the tenth of an ephah of fine flour of a meal offering of a sinner, which is redeemed even if it is pure.
שֶׁהֲרֵי אָמְרָה תּוֹרָה: ״מֵחַטָּאתוֹ״ ״עַל חַטָּאתוֹ״.
The reason for this is that the Torah stated with regard to an extremely destitute individual who brings a tenth of an ephah of fine flour: “And the priest shall effect atonement for him for his sin [meḥattato] that he has sinned of one of these, and it shall be forgiven for him” (Leviticus 5:13). By contrast, with regard to a wealthy person who brings a lamb as a sliding-scale offering, the verse states: “And the priest shall effect atonement for him from his sin [al ḥattato] that he has sinned” (Leviticus 5:6). The word “al,” which can also mean on, indicates that if an extremely destitute individual designates a tenth of an ephah for his meal offering and then becomes wealthy, he redeems his meal offering and adds money on to the original sum in order to purchase an offering that is appropriate for his current financial status. In that case, the meal offering is redeemed even if it is pure.
אָמַר רַבִּי אוֹשַׁעְיָא: שָׁמַעְתִּי פִּיגֵּל בְּמִנְחָה לְרַבִּי שִׁמְעוֹן אֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין, דִּתְנַן: הָעׇרְלָה וְכִלְאֵי הַכֶּרֶם
§ The Gemara cites another statement that Rabbi Oshaya says: I heard that according to Rabbi Shimon, when one rendered a meal offering piggul by sacrificing it with the intent to consume it beyond its designated time, it is not susceptible to the ritual impurity of food. As we learned in a baraita (Tosefta, Okatzin 3:12): Orla, diverse kinds in a vineyard,
וְשׁוֹר הַנִּסְקָל וְעֶגְלָה עֲרוּפָה וְצִפּוֹרֵי מְצוֹרָע וּפֶטֶר חֲמוֹר וּבָשָׂר בְּחָלָב כּוּלָּם מִטַּמְּאִין טוּמְאַת אֳכָלִין.
the flesh of an ox that is stoned, a heifer whose neck is broken,the birds sacrificed by a leper (see Leviticus 14:4–7), a firstborn donkey whose neck was broken, and meat cooked together with milk are all susceptible to the ritual impurity of food, despite the fact that they are forbidden for consumption.
רַבִּי שִׁמְעוֹן אוֹמֵר: כּוּלָּן אֵין מִטַּמְּאִין טוּמְאַת אֳכָלִין, וּמוֹדֶה רַבִּי שִׁמְעוֹן בְּבָשָׂר בְּחָלָב שֶׁמְּטַמֵּא טוּמְאַת אֳכָלִין, הוֹאִיל וְהָיְתָה לוֹ שְׁעַת הַכּוֹשֶׁר.
Rabbi Shimon says: None of them are susceptible to the ritual impurity of food, since they are all items from which it is prohibited to derive benefit, and they are therefore not considered food. And Rabbi Shimon concedes with regard to meat cooked together with milk that it is susceptible to the ritual impurity of food since it, i.e., both the meat and the milk, had a time that it was fit for consumption before it was rendered forbidden.
וְאָמַר רַב אַסִּי, אָמַר רַבִּי יוֹחָנָן: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? ״מִכׇּל הָאֹכֶל אֲשֶׁר יֵאָכֵל״ – אוֹכֶל שֶׁאַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים קָרוּי אוֹכֶל, אוֹכֶל שֶׁאִי אַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים אֵינוֹ קָרוּי אוֹכֶל.
And Rav Asi said that Rabbi Yoḥanan said: What is the reason for Rabbi Shimon’s opinion that an item from which it is prohibited to derive benefit is not susceptible to impurity of food? It is because it is stated: “All food which may be eaten [ha’okhel asher ye’akhel], that on which water comes, shall be impure” (Leviticus 11:34). The redundancy in the phrase “food which may be eaten” indicates that specifically food that you are able to feed to others, in this case, gentiles, is termed food for the purposes of susceptibility to the impurity of food, but food that you are not able to feed to others is not termed food. Therefore, items from which it is prohibited to derive benefit and which it is therefore prohibited to feed to others are not considered food in this context.
וְהָא פִּיגֵּל בְּמִנְחָה נָמֵי, אוֹכֶל שֶׁאִי אַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים הוּא.
Rabbi Oshaya explains how this can be applied to piggul: A meal offering that one rendered piggul is also food that you are not able to feed to others, as it is prohibited to derive benefit from it. Consequently, it is not susceptible to the ritual impurity of food according to Rabbi Shimon.
אִי הָכִי, בָּשָׂר בְּחָלָב נָמֵי תִּיפּוֹק לֵיהּ, דְּאוֹכֶל שֶׁאַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים הוּא.
The Gemara asks: If so, why doesn’t he also derive that meat cooked in milk is susceptible to impurity because it is food that you may feed to others, as Rabbi Shimon maintains that it is permitted to derive benefit from meat and milk cooked together?
דְּתַנְיָא, רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: בָּשָׂר בְּחָלָב אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, שֶׁנֶּאֱמַר ״כִּי עַם קָדוֹשׁ אַתָּה לַה׳ אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ״, וּלְהַלָּן הוּא אוֹמֵר ״וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ״, מָה לְהַלָּן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, אַף כָּאן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה.
As it is taught in a baraita: Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: With regard to meat cooked in milk, eating it is prohibited and deriving benefit from it is permitted, as it is stated: “For you are a holy people to the Lord your God; you shall not cook a kid in its mother’s milk” (Deuteronomy 14:21). And elsewhere the verse states: “And you shall be holy men to Me; therefore you shall not eat any flesh that is torn by animals [tereifa] in the field” (Exodus 22:30). Just as there, with regard to an animal torn by animals, which is forbidden as a tereifa, i.e., an animal possessing a wound that will cause it to die within twelve months, eating it is prohibited but deriving benefit from it is permitted, so too here, with regard to meat cooked in milk, where being a holy people is also mentioned, eating it is forbidden but deriving benefit from it is permitted.
חֲדָא וְעוֹד קָאָמַר: חֲדָא, דְּאוֹכֶל שֶׁאַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים הוּא, וְעוֹד, לְדִידֵיהּ נָמֵי הָיְתָה לוֹ שְׁעַת הַכּוֹשֶׁר.
The Gemara answers: The baraita that cites Rabbi Shimon’s opinion states one reason why meat cooked in milk is susceptible to impurity and adds another. One reason is that it is food that you can feed to others. Therefore, it is called food for the purpose of being susceptible to impurity. And another reason is that even for him, i.e., a Jew, although it is currently prohibited to eat the milk and meat, it had a time when each was fit to be eaten, i.e., before they were cooked together; therefore, they remain susceptible to impurity.
מֵיתִיבִי: רַבִּי שִׁמְעוֹן אוֹמֵר, יֵשׁ נוֹתָר שֶׁהוּא מְטַמֵּא טוּמְאַת אֳכָלִין, וְיֵשׁ נוֹתָר שֶׁאֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין.
The Gemara raises an objection to the opinion of Rabbi Oshaya from a baraita: Rabbi Shimon says that there is a case of the leftover of an offering that is susceptible to the ritual impurity of food, but there is also a case of the leftover of an offering that is not susceptible to the impurity of food.
כֵּיצַד? לַן לִפְנֵי זְרִיקָה – אֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין, לְאַחַר זְרִיקָה – מְטַמֵּא טוּמְאַת אֳכָלִין.
How so? If it was left overnight before the sprinkling of the blood on the altar, it is not susceptible to the ritual impurity of food, as it never became fit for consumption. But if it was left overnight after the sprinkling of the blood, it is susceptible to the ritual impurity of food, since from after the sprinkling of the blood until it was left overnight, it was fit for consumption.
(וְהָא) וּפִיגּוּל, בֵּין בְּקׇדְשֵׁי קָדָשִׁים בֵּין בְּקָדָשִׁים קַלִּים – אֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין. פִּיגֵּל בְּמִנְחָה – מְטַמֵּא טוּמְאַת אֳכָלִין.
The baraita continues: And with regard to piggul, both in cases of offerings of the most sacred order as well as in cases of offerings of lesser sanctity, the meat of the offering is not susceptible to the impurity of food. This is because it was rendered forbidden for consumption at the beginning of the sacrificial rite, and was never fit for consumption. If the priest rendered a meal offering piggul, it is susceptible to the impurity of food, since it did have a period of time when it was acceptable, i.e., when it was still flour before it was consecrated as a meal offering. This ruling contradicts Rabbi Oshaya’s understanding that according to Rabbi Shimon, a meal offering that became piggul is not susceptible to the impurity of food.
לָא קַשְׁיָא, כָּאן – שֶׁהָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר, כָּאן – שֶׁלֹּא הָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר.
The Gemara answers: That is not difficult, as here, in the baraita where Rabbi Shimon ruled that the meal offering that became piggul is susceptible to the impurity of food, it is referring to a case where it had a time in which it was fit for consumption. There, where it is not susceptible to the impurity of food, it is referring to a case where it did not have a time in which it was fit for consumption.
הֵיכִי דָּמֵי דְּלֹא הָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר? דְּאַקְדְּשִׁינְהוּ בִּמְחוּבָּר.
The Gemara asks: What are the circumstances where it did not have a time in which it was fit for consumption? Before the flour was consecrated as a meal offering, it was certainly permitted for consumption. The Gemara answers: This would occur where he consecrated the wheat while it was still attached to the ground and was therefore not yet susceptible to impurity. Once harvested, it was already prohibited for consumption.
וְלִיפְרְקִינְהוּ! הָנִיחָא לְהָךְ לִישָּׁנָא דְּאָמַר רַבִּי אוֹשַׁעְיָא: טְמֵאִין – נִפְדִּין, טְהוֹרִין – אֵין נִפְדִּין, שַׁפִּיר.
The Gemara raises a difficulty: The flour may still have a time in which it was fit. Let him redeem it before it is placed in a service vessel. Why is it regarded as not having a time in which it was fit for consumption? The Gemara qualifies the question: This distinction, between flour that came from wheat that was consecrated before it was harvested and wheat or flour that was consecrated at a later point, works out well according to this version of that which Rabbi Oshaya said: Impure meal offerings and libations that have not been consecrated in a service vessel are redeemed; if they are pure, they are not redeemed. Accordingly, it works out well that the flour does not have a time in which it was fit for consumption when it came from wheat that was consecrated before being harvested. It could not be redeemed and made fit for consumption.
אֶלָּא לְהָךְ לִישָּׁנָא דְּאָמַר, אֲפִילּוּ טְהוֹרִין נִפְדִּין, לִפְרְקִינְהוּ.
But according to this version of what Rabbi Oshaya said: Even pure meal offerings and libations are redeemed, there remains the possibility of letting him redeem the meal offering while it is pure and before is consecrated in a service vessel. Therefore, it should be considered as having a time in which it is fit for consumption.
הַשְׁתָּא מִיהָא לָא פָּרֵיק.
The Gemara answers: In any event, now he has not redeemed it. Therefore, it is not considered to have had a time in which it is fit for consumption.
וְכֵיוָן דְּאִי בָּעֵי פָּרֵיק לֵיהּ, שָׁמְעִינַן לֵיהּ לְרַבִּי שִׁמְעוֹן דְּאָמַר: כׇּל הָעוֹמֵד לִפְדּוֹת – כְּפָדוּי דָּמֵי.
The Gemara asks: How can the flour be considered as not having a time in which it is fit for consumption merely because he has not redeemed it, even though he could have redeemed it? Since in a case where if he wants, he may redeem it, don’t we attribute to Rabbi Shimon that he said that for any item that stands to be redeemed, it is as if it already is redeemed?
דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: פָּרָה מְטַמְּאָה טוּמְאַת אֳכָלִין, הוֹאִיל וְהָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר. וְאָמַר רֵישׁ לָקִישׁ: אוֹמֵר הָיָה רַבִּי שִׁמְעוֹן, פָּרָה נִפְדֵּית עַל גַּב מַעֲרַכְתָּהּ.
The Gemara cites a source for this assertion: As it is taught in a baraita that Rabbi Shimon says: A red heifer, even if it has been slaughtered and it is therefore prohibited to derive benefit from it, is susceptible to the ritual impurity of food, since it had a time in which it was fit. And Reish Lakish said, explaining how it is possible to derive from this halakha that any item that could be redeemed is considered as though it has been redeemed: Rabbi Shimon would say that a red heifer is redeemed with money even when it has already been slaughtered and placed upon its pyre in preparation for being burned. If so, a meal offering that could be redeemed should also be considered fit for consumption, as it is considered as though it has been redeemed.
הָכִי הַשְׁתָּא? בִּשְׁלָמָא פָּרָה, עוֹמֶדֶת לִפְדּוֹת הִיא, שֶׁאִם מָצָא אַחֶרֶת נָאָה הֵימֶנָּה – מִצְוָה לִפְדּוֹתָהּ. אֶלָּא הָנֵי מְנָחוֹת, מִצְוָה לִפְדּוֹתָן?!
The Gemara answers: How can these cases be compared? Granted, with regard to the red heifer, it is considered to be an item that stands to be redeemed, since if he found another animal choicer than it, there is a mitzva to redeem the first one and purchase the choicer one with the money. But is there a mitzva to redeem these meal offerings?
וְהָא לָן לִפְנֵי זְרִיקָה, דְּמִצְוָה לְמִיזְרְקֵיהּ, וְאִי בָּעֵי זָרַק, וְקָתָנֵי דְּאֵין מִטַּמֵּא טוּמְאַת אֳכָלִין!
The Gemara challenges: But there is a case where sacrificial meat remained overnight before the sprinkling of the blood occurred, where there was a mitzva to sprinkle the blood the day before, and if he had wanted he could have sprinkled it, and the offering would not have been disqualified. And yet, Rabbi Shimon teaches in the baraita that sacrificial meat that remained overnight is not susceptible to the ritual impurity of food, even though it should have been considered fit for consumption on the day the offering was slaughtered, as the blood stood to be sprinkled and there was a mitzva to sprinkle it.
הָכָא בְּמַאי עָסְקִינַן – שֶׁלֹּא הָיְתָה שְׁהוּת בַּיּוֹם לְמִיזְרְקֵיהּ.
The Gemara answers: Here, we are dealing with a case where there was not sufficient time remaining in the day to sprinkle the blood, as the offering was slaughtered close to sunset. Therefore, the blood did not stand to be sprinkled and the meat was therefore never fit for consumption.
אֲבָל הָיְתָה לוֹ שְׁהוּת בְּיוֹם, מַאי? מְטַמֵּא טוּמְאַת אֳכָלִין.
The Gemara asks: But in a case where the offering was slaughtered when there was sufficient time remaining in the day to sprinkle the blood, what would then be the halakha according to Rabbi Shimon? Would meat left overnight be susceptible to the ritual impurity of food?
אַדְּתָנֵי לָן לְאַחַר זְרִיקָה מְטַמֵּא טוּמְאַת אֳכָלִין – לִיפְלוֹג בְּדִידַהּ: בַּמֶּה דְּבָרִים אֲמוּרִים? שֶׁלֹּא הָיְתָה לוֹ שְׁהוּת בְּיוֹם, אֲבָל הָיְתָה לוֹ שְׁהוּת בַּיּוֹם – מְטַמֵּא טוּמְאַת אֳכָלִין!
If so, rather than Rabbi Shimon teaching the following: Sacrificial meat that was left overnight before the blood was sprinkled is not susceptible to the ritual impurity of food, but if left overnight after the sprinkling of the blood it is susceptible to the ritual impurity of food, instead let him distinguish within the case itself: In what case is this statement said? When is sacrificial meat left overnight without the blood of the offering having been sprinkled not susceptible to the ritual impurity of food? It is in a case where there was not sufficient time remaining in the day to sprinkle the blood; but if there was sufficient time remaining in the day to sprinkle the blood, it is susceptible to the ritual impurity of food.
הָכִי נָמֵי קָאָמַר: לָן, קוֹדֶם שֶׁיֵּרָאֶה לִזְרִיקָה – אֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין, לְאַחַר שֶׁיֵּרָאֶה לִזְרִיקָה – מְטַמֵּא טוּמְאַת אֳכָלִין.
The Gemara answers: That is indeed what he is saying in the baraita, that if the offering was left overnight before it was available for sprinkling, i.e., if it was slaughtered so late in the day that there was no time left to sprinkle the blood, it is not susceptible to the ritual impurity of food. By contrast, if it was left overnight after it was available for sprinkling, i.e., there was still time to sprinkle the blood, then it is susceptible to the ritual impurity of food.
וְהָא פִּיגֵּל, בֵּין בְּקׇדְשֵׁי קָדָשִׁים בֵּין בְּקָדָשִׁים קַלִּים, מִצְוָה לְמִיזְרְקֵיהּ,
The Gemara asks: Does Rabbi Shimon in fact hold that an item that stands to be redeemed is treated as though it has already been redeemed, and is therefore considered to have had a time in which it is fit, even if it was never actually redeemed? But isn’t it so that when one renders either offerings of the most sacred order or offerings of lesser sanctity piggul, there was a mitzva to sprinkle the blood once the offering was slaughtered,
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.
I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Minnesota, United States
I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Naomi Niederhoffer
Toronto, Canada
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 started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
I 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 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 with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Jenifer Nech
Houston, United States
While vacationing in San Diego, Rabbi Leah Herz asked if I’d be interested in being in hevruta with her to learn Daf Yomi through Hadran. Why not? I had loved learning Gemara in college in 1971 but hadn’t returned. With the onset of covid, Daf Yomi and Rabbanit Michelle centered me each day. Thank-you for helping me grow and enter this amazing world of learning.
Meryll Page
Minneapolis, MN, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
Miriam Tannenbaum
אפרת, Israel
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 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
In January 2020 on a Shabbaton to Baltimore I heard about the new cycle of Daf Yomi after the siyum celebration in NYC stadium. I started to read “ a daily dose of Talmud “ and really enjoyed it . It led me to google “ do Orthodox women study Talmud? “ and found HADRAN! Since then I listen to the podcast every morning, participate in classes and siyum. I love to learn, this is amazing! Thank you
Sandrine Simons
Atlanta, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Miriam Pollack
Honolulu, Hawaii, United States
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Laura Shechter
Lexington, MA, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
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
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
Miriam Tannenbaum
אפרת, Israel
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Rachel Rotenberg
Tekoa, 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
Menachot 101
דְּמִכְּלֵי שָׁרֵת לָא אַשְׁכְּחַן דְּמִיפְּרִיק.
One cannot draw the conclusion that these substances can be redeemed, since we do not find a case where an item that has been consecrated in a service vessel is redeemed.
וּבַעַל מוּם הֵיכָא אִיקְּרִי ״טָמֵא״? דְּתַנְיָא: ״וְאִם כׇּל בְּהֵמָה טְמֵאָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קׇרְבָּן לַה׳״ – בְּבַעֲלֵי מוּמִין שֶׁנִּפְדִּין הַכָּתוּב מְדַבֵּר.
The Gemara asks: And where is a blemished animal called “impure” in the Torah? The Gemara answers: As it is taught in a baraita with regard to redeeming an offering, that the Torah states: “And if it be any impure animal, of which they may not bring an offering to the Lord, then he shall set the animal before the priest. And the priest shall value it, whether it is good or bad; as you the priest values it, so shall it be. But if he will indeed redeem it, then he shall add the fifth part thereof to your valuation” (Leviticus 27:11–13). The verse is speaking of blemished animals that are redeemed, and they are referred to as impure because they are not fit to serve as offerings.
אַתָּה אוֹמֵר בְּבַעֲלֵי מוּמִין שֶׁנִּפְדּוּ, אוֹ אֵינוֹ אֶלָּא בִּבְהֵמָה טְמֵאָה מַמָּשׁ? כְּשֶׁהוּא אוֹמֵר ״וְאִם בַּבְּהֵמָה הַטְּמֵאָה וּפָדָה בְעֶרְכֶּךָ״, הֲרֵי בְּהֵמָה טְמֵאָה אֲמוּרָה. הָא מָה אֲנִי מְקַיֵּים ״וְאִם כׇּל בְּהֵמָה טְמֵאָה״? בְּבַעֲלֵי מוּמִין שֶׁנִּפְדּוּ הַכָּתוּב מְדַבֵּר.
The Gemara clarifies: Do you say that the verse is referring to blemished animals that were redeemed, or is it referring only to an actual non-kosher [tamei] animal, as the plain sense of the verse indicates? The Gemara responds: When the verse states later in that section: “And if it be of an impure [tamei] animal, then he shall redeem it according to your valuation, and shall add to it the fifth part thereof” (Leviticus 27:27), an actual non-kosher animal is mentioned as being subject to redemption. How do I realize the meaning of the verse: “And if it be any impure [tamei] animal” (Leviticus 27:11)? The verse is speaking of blemished animals that were redeemed, i.e., that have the possibility of being redeemed.
יָכוֹל יִפָּדוּ עַל מוּם עוֹבֵר? תַּלְמוּד לוֹמַר ״אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קׇרְבָּן לַה׳״ – מִי שֶׁאֵינָהּ קְרֵיבָה לַה׳ כׇּל עִיקָּר, יָצְתָה זוֹ שֶׁאֵינָהּ קְרֵיבָה הַיּוֹם וּקְרֵיבָה לְמָחָר.
The Gemara continues to discuss this halakha: One might have thought that offerings are redeemed even due to the presence of a temporary blemish. Therefore, the continuation of the verse states: “Of which they may not bring an offering to the Lord,” which is referring to an animal that is not sacrificed to God at all. The verse serves to exclude this animal with a temporary blemish, which is not sacrificed today, while it remains blemished, but is sacrificed tomorrow, after the blemish disappears.
מוֹתֵיב רַב הוּנָא בַּר מָנוֹחַ: הָעוֹפוֹת וְהָעֵצִים וְהַלְּבוֹנָה וּכְלֵי שָׁרֵת שֶׁנִּטְמְאוּ, אֵין לָהֶן פִּדְיוֹן, שֶׁלֹּא נֶאֱמַר פִּדְיוֹן אֶלָּא בִּבְהֵמָה. בִּשְׁלָמָא עוֹפוֹת – קְדוּשַּׁת הַגּוּף נִינְהוּ, וְלֹא נֶאֱמַר אֶלָּא בִּבְהֵמָה.
Rav Huna bar Manoaḥ raises an objection to Shmuel’s opinion that even meal offerings and libations that are pure may be redeemed if they have not yet been consecrated in a service vessel. The mishna states: With regard to consecrated birds, wood for the altar, frankincense, and service vessels, once they became ritually impure, they have no possibility of redemption, as redemption of consecrated items is stated only with regard to an animal consecrated for the altar that became blemished. Granted, birds are not redeemed, since they are imbued with inherent sanctity, and the Torah stated that only with regard to blemished animals, not birds, is redemption possible for items of inherent sanctity.
אֶלָּא עֵצִים וּלְבוֹנָה וּכְלֵי שָׁרֵת – לִיפַּרְקוּ? אֶלָּא לָאו מִשּׁוּם דִּטְהוֹרִין בְּעָלְמָא אֵין נִפְדִּין.
But with regard to wood, and frankincense that is not consecrated with inherent sanctity until it is placed in a service vessel, and service vessels themselves that became impure, since none of these possess inherent sanctity, let them be redeemed. Rather, is it not that these items are not redeemed because pure sacrificial items in general are not redeemed, even when they do not possess inherent sanctity?
וְהָנֵי נָמֵי, אַף עַל גַּב דְּנִטְמְאוּ – כִּטְהוֹרִים דָּמוּ, דְּעֵצִים וּלְבוֹנָה לָאו בְּנֵי אַשְׁוֹיֵי אוּכְלָא נִינְהוּ, אֶלָּא חִיבַּת הַקּוֹדֶשׁ מַשְׁוֵה לְהוּ אוּכְלָא.
And these items too, i.e., the wood, frankincense, and service vessels, even though they became impure, they are treated like they are pure. Their impurity is incomplete because wood and frankincense are not capable of becoming food, and consequently they should not be susceptible to impurity at all. Rather, the regard for the sanctity of sacred property transforms their status into that of food, which renders them susceptible to ritual impurity.
דְּעֵצִים, כַּמָּה דְּלָא מְשַׁפֵּי לְהוּ לִגְזִירִין – לָא מִיתַּכְשְׁרִי. לְבוֹנָה נָמֵי, כַּמָּה דְּלָא קָידְשָׁה בִּכְלִי שָׁרֵת – לָא מִיתַּכְשְׁרָה. כְּלֵי שָׁרֵת נָמֵי, הוֹאִיל וְאִית לְהוּ טׇהֳרָה בְּמִקְוֶה.
With regard to wood, as long as one does not trim it into logs, it does not become susceptible to impurity. With regard to frankincense as well, as long as it is not consecrated in a service vessel, it does not become susceptible to impurity. With regard to service vessels also, since they have the capacity to attain purity in a ritual bath, their impurity is revocable. Apparently, the reason the mishna teaches that these items are not redeemed is because they are in some sense still regarded as pure, and consecrated items that are considered ritually pure are not redeemed, contrary to the opinion of Shmuel.
לָא, לְעוֹלָם אֵימָא לָךְ: טְהוֹרִין בְּעָלְמָא נִפְדִּין, וְהָנֵי – מִשּׁוּם דְּלָא שְׁכִיחִי הוּא.
The Gemara responds: No, actually, I will say to you that in general, pure items are redeemed; and these items are not redeemed, despite the fact that they are not imbued with inherent sanctity, because they are not readily available. If these items can be redeemed when they are pure, then they may not be available for the Temple service.
בִּשְׁלָמָא לְבוֹנָה וּכְלֵי שָׁרֵת – לָא שְׁכִיחִי, אֶלָּא עֵצִים – מִישְׁכָּח שְׁכִיחִי! עֵצִים נָמֵי, כֵּיוָן דְּאָמַר מָר: כׇּל עֵץ שֶׁנִּמְצָא בּוֹ תּוֹלַעַת פָּסוּל לְגַבֵּי מִזְבֵּחַ, הִילְכָּךְ לָא שְׁכִיחִי.
The Gemara challenges: Granted, frankincense and service vessels are not readily available, but wood is readily available. Why, then, may it not be redeemed? The Gemara answers: Wood usable for the Temple service is also difficult to procure. This is apparent since the Master said that any wood in which a worm is found is disqualified for use on the altar. Consequently, wood suitable for the altar is not readily available.
אָמַר רַב פָּפָּא: אִי שְׁמִיעָא לֵיהּ לִשְׁמוּאֵל הָא דְּתַנְיָא, הַמַּתְפִּיס תְּמִימִים לְבֶדֶק הַבַּיִת – אֵין פּוֹדִין אוֹתָן אֶלָּא לַמִּזְבֵּחַ, שֶׁכׇּל הָרָאוּי לַמִּזְבֵּחַ אֵינוֹ יוֹצֵא מִידֵי מִזְבֵּחַ לְעוֹלָם, וְאַף עַל גַּב דִּקְדוּשַּׁת דָּמִים נִינְהוּ – אֵין נִפְדִּין הוֹאִיל וּטְהוֹרִים הֵם, הֲוָה הָדַר בֵּיהּ.
The Gemara continues to discuss the opinion of Shmuel that libations and the flour for meal offerings are redeemed even when pure, as long as they have not been consecrated in a service vessel. Rav Pappa said that if Shmuel had heard that which is taught in the following baraita, he would have retracted his opinion. The baraita teaches: In the case of one who consecrates unblemished animals for Temple maintenance rather than for the altar, they are redeemed only for use on the altar. They may not be redeemed for any other use, in accordance with to the principle that any consecrated item that is fit to be sacrificed on the altar may never leave the altar. And even though these animals possess only sanctity that inheres in their value, they are not redeemed, since they are ritually pure and fit for the altar. Had Shmuel known this baraita, he would have retracted his opinion.
וְלָא הִיא, שְׁמִיעָא לֵיהּ וְלָא הֲדַר בֵּיהּ. לָאו אָמְרַתְּ הָתָם: כֵּיוָן דְּלָא שְׁכִיחִי – לָא מִיפַּרְקִי.
The Gemara responds: But that is not so; this baraita was heard by him, and he still did not retract his opinion. Rather, he explained it as follows: Didn’t you say there, i.e., earlier in the discussion of the mishna, that the reason one may not redeem wood, frankincense, and service vessels that were consecrated for Temple maintenance is that since they are not readily available, the Sages decreed that they are not redeemed?
הָכָא נָמֵי, כֵּיוָן דִּשְׁכִיחִי מוּמִין דְּפָסְלִי בִּבְהֵמָה, דַּאֲפִילּוּ בְּדוּקִּין שֶׁבָּעַיִן נָמֵי פָּסְלִי, הִילְכָּךְ לָא שְׁכִיחִי.
Here, too, with regard to an unblemished animal that was consecrated for Temple maintenance, since blemishes that disqualify an animal as an offering are common, as even a blemish as insignificant as one on the cornea of the eye also disqualifies the animal, therefore, unblemished animals that are fit to be sacrificed on the altar are not readily available. That is why the Sages decreed that unblemished animals, even when consecrated for Temple maintenance, may be redeemed only for use as an offering on the altar. By contrast, meal offerings and libations, which were the subject of Shmuel’s statement, are readily available, and may be redeemed even when they are still pure.
רַב כָּהֲנָא אָמַר: טְמֵאִין – נִפְדִּין, טְהוֹרִין – אֵין נִפְדִּין. וְכֵן אָמַר רַבִּי אוֹשַׁעְיָא: טְמֵאִין – נִפְדִּין, טְהוֹרִין – אֵין נִפְדִּין. אִיכָּא דְאָמְרִי אָמַר רַבִּי אוֹשַׁעְיָא: אֲפִילּוּ טְהוֹרִין – נִפְדִּין.
§ After analyzing Shmuel’s opinion permitting the redemption of meal offerings and libations that are pure and have not yet been consecrated in a service vessel, the Gemara now cites a dissenting opinion: Rav Kahana said that only meal offerings and libations that are impure are redeemed, but those that are pure are not redeemed. And Rabbi Oshaya similarly said that those meal offerings and libations that are impure are redeemed, but those that are pure are not redeemed. There are those who say that Rabbi Oshaya says: Even pure ones are redeemed.
רַבִּי אֶלְעָזָר אוֹמֵר: כּוּלָּן טְמֵאִין – נִפְדִּין, טְהוֹרִין – אֵין נִפְדִּין, חוּץ מֵעֲשִׂירִית הָאֵיפָה שֶׁל מִנְחַת חוֹטֵא.
Rabbi Elazar says: With regard to all meal offerings, if they are impure they are redeemed, and if they are pure, they are not redeemed, except for the tenth of an ephah of fine flour of a meal offering of a sinner, which is redeemed even if it is pure.
שֶׁהֲרֵי אָמְרָה תּוֹרָה: ״מֵחַטָּאתוֹ״ ״עַל חַטָּאתוֹ״.
The reason for this is that the Torah stated with regard to an extremely destitute individual who brings a tenth of an ephah of fine flour: “And the priest shall effect atonement for him for his sin [meḥattato] that he has sinned of one of these, and it shall be forgiven for him” (Leviticus 5:13). By contrast, with regard to a wealthy person who brings a lamb as a sliding-scale offering, the verse states: “And the priest shall effect atonement for him from his sin [al ḥattato] that he has sinned” (Leviticus 5:6). The word “al,” which can also mean on, indicates that if an extremely destitute individual designates a tenth of an ephah for his meal offering and then becomes wealthy, he redeems his meal offering and adds money on to the original sum in order to purchase an offering that is appropriate for his current financial status. In that case, the meal offering is redeemed even if it is pure.
אָמַר רַבִּי אוֹשַׁעְיָא: שָׁמַעְתִּי פִּיגֵּל בְּמִנְחָה לְרַבִּי שִׁמְעוֹן אֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין, דִּתְנַן: הָעׇרְלָה וְכִלְאֵי הַכֶּרֶם
§ The Gemara cites another statement that Rabbi Oshaya says: I heard that according to Rabbi Shimon, when one rendered a meal offering piggul by sacrificing it with the intent to consume it beyond its designated time, it is not susceptible to the ritual impurity of food. As we learned in a baraita (Tosefta, Okatzin 3:12): Orla, diverse kinds in a vineyard,
וְשׁוֹר הַנִּסְקָל וְעֶגְלָה עֲרוּפָה וְצִפּוֹרֵי מְצוֹרָע וּפֶטֶר חֲמוֹר וּבָשָׂר בְּחָלָב כּוּלָּם מִטַּמְּאִין טוּמְאַת אֳכָלִין.
the flesh of an ox that is stoned, a heifer whose neck is broken,the birds sacrificed by a leper (see Leviticus 14:4–7), a firstborn donkey whose neck was broken, and meat cooked together with milk are all susceptible to the ritual impurity of food, despite the fact that they are forbidden for consumption.
רַבִּי שִׁמְעוֹן אוֹמֵר: כּוּלָּן אֵין מִטַּמְּאִין טוּמְאַת אֳכָלִין, וּמוֹדֶה רַבִּי שִׁמְעוֹן בְּבָשָׂר בְּחָלָב שֶׁמְּטַמֵּא טוּמְאַת אֳכָלִין, הוֹאִיל וְהָיְתָה לוֹ שְׁעַת הַכּוֹשֶׁר.
Rabbi Shimon says: None of them are susceptible to the ritual impurity of food, since they are all items from which it is prohibited to derive benefit, and they are therefore not considered food. And Rabbi Shimon concedes with regard to meat cooked together with milk that it is susceptible to the ritual impurity of food since it, i.e., both the meat and the milk, had a time that it was fit for consumption before it was rendered forbidden.
וְאָמַר רַב אַסִּי, אָמַר רַבִּי יוֹחָנָן: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? ״מִכׇּל הָאֹכֶל אֲשֶׁר יֵאָכֵל״ – אוֹכֶל שֶׁאַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים קָרוּי אוֹכֶל, אוֹכֶל שֶׁאִי אַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים אֵינוֹ קָרוּי אוֹכֶל.
And Rav Asi said that Rabbi Yoḥanan said: What is the reason for Rabbi Shimon’s opinion that an item from which it is prohibited to derive benefit is not susceptible to impurity of food? It is because it is stated: “All food which may be eaten [ha’okhel asher ye’akhel], that on which water comes, shall be impure” (Leviticus 11:34). The redundancy in the phrase “food which may be eaten” indicates that specifically food that you are able to feed to others, in this case, gentiles, is termed food for the purposes of susceptibility to the impurity of food, but food that you are not able to feed to others is not termed food. Therefore, items from which it is prohibited to derive benefit and which it is therefore prohibited to feed to others are not considered food in this context.
וְהָא פִּיגֵּל בְּמִנְחָה נָמֵי, אוֹכֶל שֶׁאִי אַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים הוּא.
Rabbi Oshaya explains how this can be applied to piggul: A meal offering that one rendered piggul is also food that you are not able to feed to others, as it is prohibited to derive benefit from it. Consequently, it is not susceptible to the ritual impurity of food according to Rabbi Shimon.
אִי הָכִי, בָּשָׂר בְּחָלָב נָמֵי תִּיפּוֹק לֵיהּ, דְּאוֹכֶל שֶׁאַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים הוּא.
The Gemara asks: If so, why doesn’t he also derive that meat cooked in milk is susceptible to impurity because it is food that you may feed to others, as Rabbi Shimon maintains that it is permitted to derive benefit from meat and milk cooked together?
דְּתַנְיָא, רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: בָּשָׂר בְּחָלָב אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, שֶׁנֶּאֱמַר ״כִּי עַם קָדוֹשׁ אַתָּה לַה׳ אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ״, וּלְהַלָּן הוּא אוֹמֵר ״וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ״, מָה לְהַלָּן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, אַף כָּאן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה.
As it is taught in a baraita: Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: With regard to meat cooked in milk, eating it is prohibited and deriving benefit from it is permitted, as it is stated: “For you are a holy people to the Lord your God; you shall not cook a kid in its mother’s milk” (Deuteronomy 14:21). And elsewhere the verse states: “And you shall be holy men to Me; therefore you shall not eat any flesh that is torn by animals [tereifa] in the field” (Exodus 22:30). Just as there, with regard to an animal torn by animals, which is forbidden as a tereifa, i.e., an animal possessing a wound that will cause it to die within twelve months, eating it is prohibited but deriving benefit from it is permitted, so too here, with regard to meat cooked in milk, where being a holy people is also mentioned, eating it is forbidden but deriving benefit from it is permitted.
חֲדָא וְעוֹד קָאָמַר: חֲדָא, דְּאוֹכֶל שֶׁאַתָּה יָכוֹל לְהַאֲכִילוֹ לַאֲחֵרִים הוּא, וְעוֹד, לְדִידֵיהּ נָמֵי הָיְתָה לוֹ שְׁעַת הַכּוֹשֶׁר.
The Gemara answers: The baraita that cites Rabbi Shimon’s opinion states one reason why meat cooked in milk is susceptible to impurity and adds another. One reason is that it is food that you can feed to others. Therefore, it is called food for the purpose of being susceptible to impurity. And another reason is that even for him, i.e., a Jew, although it is currently prohibited to eat the milk and meat, it had a time when each was fit to be eaten, i.e., before they were cooked together; therefore, they remain susceptible to impurity.
מֵיתִיבִי: רַבִּי שִׁמְעוֹן אוֹמֵר, יֵשׁ נוֹתָר שֶׁהוּא מְטַמֵּא טוּמְאַת אֳכָלִין, וְיֵשׁ נוֹתָר שֶׁאֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין.
The Gemara raises an objection to the opinion of Rabbi Oshaya from a baraita: Rabbi Shimon says that there is a case of the leftover of an offering that is susceptible to the ritual impurity of food, but there is also a case of the leftover of an offering that is not susceptible to the impurity of food.
כֵּיצַד? לַן לִפְנֵי זְרִיקָה – אֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין, לְאַחַר זְרִיקָה – מְטַמֵּא טוּמְאַת אֳכָלִין.
How so? If it was left overnight before the sprinkling of the blood on the altar, it is not susceptible to the ritual impurity of food, as it never became fit for consumption. But if it was left overnight after the sprinkling of the blood, it is susceptible to the ritual impurity of food, since from after the sprinkling of the blood until it was left overnight, it was fit for consumption.
(וְהָא) וּפִיגּוּל, בֵּין בְּקׇדְשֵׁי קָדָשִׁים בֵּין בְּקָדָשִׁים קַלִּים – אֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין. פִּיגֵּל בְּמִנְחָה – מְטַמֵּא טוּמְאַת אֳכָלִין.
The baraita continues: And with regard to piggul, both in cases of offerings of the most sacred order as well as in cases of offerings of lesser sanctity, the meat of the offering is not susceptible to the impurity of food. This is because it was rendered forbidden for consumption at the beginning of the sacrificial rite, and was never fit for consumption. If the priest rendered a meal offering piggul, it is susceptible to the impurity of food, since it did have a period of time when it was acceptable, i.e., when it was still flour before it was consecrated as a meal offering. This ruling contradicts Rabbi Oshaya’s understanding that according to Rabbi Shimon, a meal offering that became piggul is not susceptible to the impurity of food.
לָא קַשְׁיָא, כָּאן – שֶׁהָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר, כָּאן – שֶׁלֹּא הָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר.
The Gemara answers: That is not difficult, as here, in the baraita where Rabbi Shimon ruled that the meal offering that became piggul is susceptible to the impurity of food, it is referring to a case where it had a time in which it was fit for consumption. There, where it is not susceptible to the impurity of food, it is referring to a case where it did not have a time in which it was fit for consumption.
הֵיכִי דָּמֵי דְּלֹא הָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר? דְּאַקְדְּשִׁינְהוּ בִּמְחוּבָּר.
The Gemara asks: What are the circumstances where it did not have a time in which it was fit for consumption? Before the flour was consecrated as a meal offering, it was certainly permitted for consumption. The Gemara answers: This would occur where he consecrated the wheat while it was still attached to the ground and was therefore not yet susceptible to impurity. Once harvested, it was already prohibited for consumption.
וְלִיפְרְקִינְהוּ! הָנִיחָא לְהָךְ לִישָּׁנָא דְּאָמַר רַבִּי אוֹשַׁעְיָא: טְמֵאִין – נִפְדִּין, טְהוֹרִין – אֵין נִפְדִּין, שַׁפִּיר.
The Gemara raises a difficulty: The flour may still have a time in which it was fit. Let him redeem it before it is placed in a service vessel. Why is it regarded as not having a time in which it was fit for consumption? The Gemara qualifies the question: This distinction, between flour that came from wheat that was consecrated before it was harvested and wheat or flour that was consecrated at a later point, works out well according to this version of that which Rabbi Oshaya said: Impure meal offerings and libations that have not been consecrated in a service vessel are redeemed; if they are pure, they are not redeemed. Accordingly, it works out well that the flour does not have a time in which it was fit for consumption when it came from wheat that was consecrated before being harvested. It could not be redeemed and made fit for consumption.
אֶלָּא לְהָךְ לִישָּׁנָא דְּאָמַר, אֲפִילּוּ טְהוֹרִין נִפְדִּין, לִפְרְקִינְהוּ.
But according to this version of what Rabbi Oshaya said: Even pure meal offerings and libations are redeemed, there remains the possibility of letting him redeem the meal offering while it is pure and before is consecrated in a service vessel. Therefore, it should be considered as having a time in which it is fit for consumption.
הַשְׁתָּא מִיהָא לָא פָּרֵיק.
The Gemara answers: In any event, now he has not redeemed it. Therefore, it is not considered to have had a time in which it is fit for consumption.
וְכֵיוָן דְּאִי בָּעֵי פָּרֵיק לֵיהּ, שָׁמְעִינַן לֵיהּ לְרַבִּי שִׁמְעוֹן דְּאָמַר: כׇּל הָעוֹמֵד לִפְדּוֹת – כְּפָדוּי דָּמֵי.
The Gemara asks: How can the flour be considered as not having a time in which it is fit for consumption merely because he has not redeemed it, even though he could have redeemed it? Since in a case where if he wants, he may redeem it, don’t we attribute to Rabbi Shimon that he said that for any item that stands to be redeemed, it is as if it already is redeemed?
דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: פָּרָה מְטַמְּאָה טוּמְאַת אֳכָלִין, הוֹאִיל וְהָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר. וְאָמַר רֵישׁ לָקִישׁ: אוֹמֵר הָיָה רַבִּי שִׁמְעוֹן, פָּרָה נִפְדֵּית עַל גַּב מַעֲרַכְתָּהּ.
The Gemara cites a source for this assertion: As it is taught in a baraita that Rabbi Shimon says: A red heifer, even if it has been slaughtered and it is therefore prohibited to derive benefit from it, is susceptible to the ritual impurity of food, since it had a time in which it was fit. And Reish Lakish said, explaining how it is possible to derive from this halakha that any item that could be redeemed is considered as though it has been redeemed: Rabbi Shimon would say that a red heifer is redeemed with money even when it has already been slaughtered and placed upon its pyre in preparation for being burned. If so, a meal offering that could be redeemed should also be considered fit for consumption, as it is considered as though it has been redeemed.
הָכִי הַשְׁתָּא? בִּשְׁלָמָא פָּרָה, עוֹמֶדֶת לִפְדּוֹת הִיא, שֶׁאִם מָצָא אַחֶרֶת נָאָה הֵימֶנָּה – מִצְוָה לִפְדּוֹתָהּ. אֶלָּא הָנֵי מְנָחוֹת, מִצְוָה לִפְדּוֹתָן?!
The Gemara answers: How can these cases be compared? Granted, with regard to the red heifer, it is considered to be an item that stands to be redeemed, since if he found another animal choicer than it, there is a mitzva to redeem the first one and purchase the choicer one with the money. But is there a mitzva to redeem these meal offerings?
וְהָא לָן לִפְנֵי זְרִיקָה, דְּמִצְוָה לְמִיזְרְקֵיהּ, וְאִי בָּעֵי זָרַק, וְקָתָנֵי דְּאֵין מִטַּמֵּא טוּמְאַת אֳכָלִין!
The Gemara challenges: But there is a case where sacrificial meat remained overnight before the sprinkling of the blood occurred, where there was a mitzva to sprinkle the blood the day before, and if he had wanted he could have sprinkled it, and the offering would not have been disqualified. And yet, Rabbi Shimon teaches in the baraita that sacrificial meat that remained overnight is not susceptible to the ritual impurity of food, even though it should have been considered fit for consumption on the day the offering was slaughtered, as the blood stood to be sprinkled and there was a mitzva to sprinkle it.
הָכָא בְּמַאי עָסְקִינַן – שֶׁלֹּא הָיְתָה שְׁהוּת בַּיּוֹם לְמִיזְרְקֵיהּ.
The Gemara answers: Here, we are dealing with a case where there was not sufficient time remaining in the day to sprinkle the blood, as the offering was slaughtered close to sunset. Therefore, the blood did not stand to be sprinkled and the meat was therefore never fit for consumption.
אֲבָל הָיְתָה לוֹ שְׁהוּת בְּיוֹם, מַאי? מְטַמֵּא טוּמְאַת אֳכָלִין.
The Gemara asks: But in a case where the offering was slaughtered when there was sufficient time remaining in the day to sprinkle the blood, what would then be the halakha according to Rabbi Shimon? Would meat left overnight be susceptible to the ritual impurity of food?
אַדְּתָנֵי לָן לְאַחַר זְרִיקָה מְטַמֵּא טוּמְאַת אֳכָלִין – לִיפְלוֹג בְּדִידַהּ: בַּמֶּה דְּבָרִים אֲמוּרִים? שֶׁלֹּא הָיְתָה לוֹ שְׁהוּת בְּיוֹם, אֲבָל הָיְתָה לוֹ שְׁהוּת בַּיּוֹם – מְטַמֵּא טוּמְאַת אֳכָלִין!
If so, rather than Rabbi Shimon teaching the following: Sacrificial meat that was left overnight before the blood was sprinkled is not susceptible to the ritual impurity of food, but if left overnight after the sprinkling of the blood it is susceptible to the ritual impurity of food, instead let him distinguish within the case itself: In what case is this statement said? When is sacrificial meat left overnight without the blood of the offering having been sprinkled not susceptible to the ritual impurity of food? It is in a case where there was not sufficient time remaining in the day to sprinkle the blood; but if there was sufficient time remaining in the day to sprinkle the blood, it is susceptible to the ritual impurity of food.
הָכִי נָמֵי קָאָמַר: לָן, קוֹדֶם שֶׁיֵּרָאֶה לִזְרִיקָה – אֵינוֹ מְטַמֵּא טוּמְאַת אֳכָלִין, לְאַחַר שֶׁיֵּרָאֶה לִזְרִיקָה – מְטַמֵּא טוּמְאַת אֳכָלִין.
The Gemara answers: That is indeed what he is saying in the baraita, that if the offering was left overnight before it was available for sprinkling, i.e., if it was slaughtered so late in the day that there was no time left to sprinkle the blood, it is not susceptible to the ritual impurity of food. By contrast, if it was left overnight after it was available for sprinkling, i.e., there was still time to sprinkle the blood, then it is susceptible to the ritual impurity of food.
וְהָא פִּיגֵּל, בֵּין בְּקׇדְשֵׁי קָדָשִׁים בֵּין בְּקָדָשִׁים קַלִּים, מִצְוָה לְמִיזְרְקֵיהּ,
The Gemara asks: Does Rabbi Shimon in fact hold that an item that stands to be redeemed is treated as though it has already been redeemed, and is therefore considered to have had a time in which it is fit, even if it was never actually redeemed? But isn’t it so that when one renders either offerings of the most sacred order or offerings of lesser sanctity piggul, there was a mitzva to sprinkle the blood once the offering was slaughtered,
Follow
