More details relating to items offered outside are discussed. What parts of the animal can be combined in order to get to the minimum requirement of an olive bulk? It depends on which type of sacrifice. What other offerings, besides animal offerings, is one obligated for if one offers outside? What is the minimum measurement?
Zevachim 109
07.31.2018 | י״ט באב תשע״ח
Share this shiur:
Want to dedicate learning? Get started here:
Zevachim 109
מַתְנִי׳ אֶחָד קֳדָשִׁים כְּשֵׁרִין וְאֶחָד קָדָשִׁים פְּסוּלִין, שֶׁהָיָה פְּסוּלָן בַּקּוֹדֶשׁ וְהִקְרִיבָן בַּחוּץ – חַיָּיב.
MISHNA: With regard to both fit sacrificial animals, and unfit sacrificial animals whose disqualification occurred in sanctity, i.e., in the course of the Temple service, and one sacrificed them outside the Temple courtyard, he is liable.
הַמַּעֲלֶה כְּזַיִת מִן הָעוֹלָה וּמִן הָאֵימוּרִין בַּחוּץ – חַיָּיב.
One who offers up outside the courtyard an olive-bulk made up of the flesh of a burnt offering and of its sacrificial portions is liable.
גְּמָ׳ תָּנוּ רַבָּנַן: ״אֲשֶׁר יַעֲלֶה עֹלָה אוֹ זָבַח״ – אֵין לִי אֶלָּא עוֹלָה; מִנַּיִן לְרַבּוֹת אֵימוּרֵי אָשָׁם, וְאֵימוּרֵי חַטָּאת, וְאֵימוּרֵי קׇדְשֵׁי קָדָשִׁים, וְאֵימוּרֵי קָדָשִׁים קַלִּים? תַּלְמוּד לוֹמַר: ״זֶבַח״.
GEMARA: The Sages taught in a baraita: The verse states with regard to offering up outside the courtyard: “That offers up a burnt offering or sacrifice, and he will not bring it to the entrance of the Tent of Meeting, to sacrifice it to the Lord” (Leviticus 17:8–9). From the term “burnt offering” I have derived only that one is liable for offering up a burnt offering, which is burned entirely on the altar. From where do I derive to include that one is liable for offering up outside the courtyard the sacrificial portions of a guilt offering, the sacrificial portions of a sin offering, the sacrificial portions of offerings of the most sacred order, or the sacrificial portions of offerings of lesser sanctity? The verse states: “Sacrifice,” which includes the sacrificial portions of all other offerings that are to be burned on the altar.
מִנַּיִן לְרַבּוֹת הַקּוֹמֶץ, וְהַלְּבוֹנָה, וְהַקְּטוֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וְהַמְנַסֵּךְ שְׁלֹשֶׁת לוּגִּין יַיִן, וּשְׁלֹשֶׁת לוּגִּין מַיִם? תַּלְמוּד לוֹמַר: ״וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא יְבִיאֶנּוּ״ – כׇּל הַבָּא לְפֶתַח אֹהֶל מוֹעֵד, חַיָּיבִין עָלָיו בַּחוּץ.
From where is it derived to include that one is liable for offering up outside the courtyard the handful taken from a meal offering; the frankincense that was to be offered with it; the incense, which was offered each day in the Sanctuary; the meal offering of priests; the meal offering of the anointed priest, i.e., the High Priest, which he offered daily; and to include as liable one who pours as a libation three log of wine, which is the volume of the smallest wine libation used in the Temple; or one who pours as a libation three log of water that was consecrated to be used as a libation during the festival of Sukkot? The verse states: “And he will not bring it to the entrance of the Tent of Meeting” (Leviticus 17:9), which indicates that with regard to any offering that is fit to be brought to the entrance of the Tent of Meeting to be offered there upon the altar, one is liable for offering it up outside the courtyard.
וְאֵין לִי אֶלָּא קֳדָשִׁים כְּשֵׁרִים; מִנַּיִן לְרַבּוֹת פְּסוּלִין?
I have derived only that one is liable for offering up fit offerings; from where do I derive to also include liability for unfit offerings whose disqualification occurred in sanctity?
כְּגוֹן הַלָּן, וְהַיּוֹצֵא, וְהַטָּמֵא, וְשֶׁנִּשְׁחַט חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְשֶׁקִּבְּלוּ פְּסוּלִין וְזָרְקוּ אֶת דָּמוֹ, וְהַנִּיתָּנִין לְמַטָּה שֶׁנְּתָנָן לְמַעְלָה, וְהַנִּיתָּנִין לְמַעְלָה שֶׁנְּתָנָן לְמַטָּה, וְהַנִּיתָּנִין בַּחוּץ שֶׁנְּתָנָן בִּפְנִים, וְהַנִּיתָּנִין בִּפְנִים שֶׁנְּתָנָן בַּחוּץ, וּפֶסַח וְחַטָּאת שֶׁנְּתָנָן שֶׁלֹּא לִשְׁמָן –
For example: Sacrificial meat that was left overnight, or an offering that went outside the courtyard, or an offering that is impure, or an offering that was slaughtered with intent to consume it beyond its designated time or outside its designated area, or an offering that an unfit person collected and sprinkled its blood, or if one placed the blood that is to be placed above the red line encircling the altar below it, or if one placed the blood that is to be placed below the red line above it, or if one placed the blood that is to be placed inside the Sanctuary outside on the external altar, or if one placed the blood that is to be placed outside the Sanctuary inside it, or a Paschal offering or sin offering whose blood was placed not for their sake?
מִנַּיִן? תַּלְמוּד לוֹמַר: ״לֹא יְבִיאֶנּוּ לַעֲשׂוֹת״ – כׇּל הַמִּתְקַבֵּל בְּפֶתַח אֹהֶל מוֹעֵד, חַיָּיבִין עָלָיו בַּחוּץ.
Since the disqualification of these offerings occurred in sanctity, if they were to be, albeit unlawfully, placed upon the altar, the altar would render them acceptable such that they should not be removed from upon it. From where is it derived to also include liability for these unfit offerings? The verse states: “And he will not bring it to the entrance of the Tent of Meeting, to sacrifice it to the Lord,” which indicates that with regard to any item that is rendered acceptable upon the altar at the entrance of the Tent of Meeting, even if it should not have been brought there ab initio, one is liable for offering it up outside the courtyard.
הַמַּעֲלֶה כְּזַיִת מִן הָעוֹלָה כּוּ׳. עוֹלָה וְאֵימוּרֶיהָ – אִין, שְׁלָמִים וְאֵימוּרֵיהֶן – לָא;
§ The mishna teaches: One who offers up outside the courtyard an olive-bulk made up of the flesh of a burnt offering and of its sacrificial portions is liable. The Gemara infers: The mishna states that for an olive-bulk combined of the flesh of a burnt offering and of its sacrificial portions, yes, one is liable. By inference, for an olive-bulk combined of the meat of a peace offering and of its sacrificial portions, one is not liable, because its meat is eaten, not burned on the altar.
תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: עוֹלָה וְאֵימוּרֶיהָ מִצְטָרְפִין לִכְזַיִת – לְהַעֲלוֹתָן בַּחוּץ, וּלְחַיֵּיב עֲלֵיהֶן מִשּׁוּם פִּיגּוּל נוֹתָר וְטָמֵא.
We learn in the mishna that which the Sages taught explicitly in a baraita (Tosefta, Me’ila 1:28): The flesh of a burnt offering and its sacrificial portions combine to form the minimum measure, of an olive-bulk, to render one liable for offering them up outside the courtyard, and to render one liable for eating them due to piggul, i.e., if the sacrificial rites were performed with the intent of sacrificing the offering after its designated time; notar, i.e., if its flesh remained after the period in which it was permitted to sacrifice it; or for eating them while he was ritually impure. This baraita, too, states that only the flesh and sacrificial portions of a burnt offering combine. This indicates that the meat and sacrificial portions of a peace offering do not combine.
בִּשְׁלָמָא הַעֲלָאַת עוֹלָה – דְּכָלִיל אִין, שְׁלָמִים לָא; אֶלָּא פִּיגּוּל וְנוֹתָר וְטָמֵא – מַאי טַעְמָא?
The Gemara asks: Granted, with regard to offering up outside the courtyard, it is logical that for a burnt offering, which is entirely consumed upon the altar, that yes, everything will combine, and that for peace offerings, whose meat is not burned on the altar, the meat and sacrificial portions will not combine. But with regard to liability for piggul, notar, and eating while ritually impure, what is the reason that the baraita differentiates between a burnt offering and a peace offering?
וְהָא תְּנַן: כׇּל הַפִּגּוּלִין מִצְטָרְפִין, וְכׇל הַנּוֹתָרִין מִצְטָרְפִין; קַשְׁיָא פִּיגּוּל אַפִּיגּוּל, קַשְׁיָא נוֹתָר אַנּוֹתָר!
The Gemara compounds its questions: And didn’t we learn in a mishna (Me’ila 15a): Anything that is piggul combines together, and anything that is notar combines together, to form the measure of an olive-bulk to render one liable? The mishna indicates that this halakha applies to all types of offerings. Accordingly, the Gemara notes: The ruling about piggul in the baraita is difficult, as it is contradicted by the ruling about piggul in the mishna, and the ruling about notar in the baraita is difficult, as it is contradicted by the ruling about notar in the mishna.
פִּיגּוּל אַפִּיגּוּל לָא קַשְׁיָא – כָּאן בְּפִיגּוּל, כָּאן בְּמַחְשֶׁבֶת פִּיגּוּל.
The Gemara resolves the difficulties: That the ruling about piggul in the baraita is contradicted by the ruling about piggul in the mishna is not difficult. Here, in the mishna, the ruling that they combine concerns liability for eating piggul, whereas there, in the baraita, the ruling that only the parts of a burnt offering combine concerns piggul intention. An offering is rendered piggul only if one intends to eat an olive-bulk of it after the designated time for eating it or to sacrifice an olive-bulk of it after the designated time for sacrificing it. The baraita rules that for a burnt offering, if one has such intention for both half an olive-bulk of its meat and half an olive-bulk of its sacrificial portions, that is sufficient for the entire offering to be rendered piggul. For a peace offering, the offering is rendered piggul only if one has such intention about an olive-bulk comprised only of meat or only of sacrificial portions.
נוֹתָר אַנּוֹתָר לָא קַשְׁיָא – כָּאן בְּנוֹתָר, כָּאן בְּשֶׁנִּיתּוֹתְרוּ עַד שֶׁלֹּא נִזְרַק הַדָּם.
The Gemara resolves the second difficulty: That the ruling about notar in the baraita is contradicted by the ruling about notar in the mishna is not difficult. Here, in the mishna, the ruling that they combine concerns liability for eating notar, whereas there, in the baraita, the ruling that only the parts of a burnt offering combine concerns a case in which only an olive-bulk combined of both the flesh and the sacrificial portions remained from the offering, the rest having been destroyed, before its blood was sprinkled. Blood may not be sprinkled unless an olive-bulk of the offering remains. And if the blood is not sprinkled, the offering will never be rendered notar. The baraita rules that in the case of a burnt offering, the different parts of it combine to form an olive-bulk to permit the sprinkling of the blood. This does not apply to a peace offering, for which an olive-bulk of only meat or of only sacrificial portions must remain in order to permit the sprinkling of the blood.
וּמַנִּי? רַבִּי יְהוֹשֻׁעַ הִיא; דְּתַנְיָא, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כׇּל הַזְּבָחִים שֶׁבַּתּוֹרָה שֶׁנִּשְׁתַּיֵּיר בָּהֶן כְּזַיִת בָּשָׂר
The Gemara asks: And whose opinion is expressed by the baraita? It is the opinion of Rabbi Yehoshua, as it is taught in a baraita: Rabbi Yehoshua says: With regard to all the offerings that are mentioned in the Torah from which there remains only an olive-bulk of meat, the rest having been destroyed or rendered impure,
וּכְזַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם.
or from which there remains only an olive-bulk of sacrificial portions, e.g., fat to be burned on the altar, one still sprinkles the blood of the offering on the altar and one thereby fulfills his obligation.
חֲצִי זַיִת בָּשָׂר וַחֲצִי זַיִת חֵלֶב – אֵינוֹ זוֹרֵק אֶת הַדָּם. וּבְעוֹלָה, חֲצִי זַיִת בָּשָׂר וַחֲצִי זַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם, מִפְּנֵי שֶׁכּוּלָּהּ כָּלִיל. וּמִנְחָה, אֲפִילּוּ כּוּלָּהּ קַיֶּימֶת – לֹא יִזְרוֹק.
But if all that remains is half an olive-bulk of meat and half an olive-bulk of fat, one may not sprinkle the blood, as since the meat and the sacrificial portions are used differently, the former being eaten and the latter being burned on the altar, they cannot combine to form the minimum requirement of an olive-bulk. This applies only to offerings whose meat is eaten. But for a burnt offering, even if all that remains is half an olive-bulk of flesh and half an olive-bulk of fat, one sprinkles the blood, because since the offering is consumed upon the altar in its entirety, all of its parts combine together. And with regard to a meal offering, even if all of it still exists, one does not sprinkle the blood. It is apparent that Rabbi Yehoshua’s opinion in this baraita is the one expressed in the baraita.
מִנְחָה מַאי עֲבִידְתַּהּ? אָמַר רַב פָּפָּא: מִנְחַת נְסָכִים הַבָּאָה עִם הַזֶּבַח.
The Gemara clarifies the final clause of the baraita: What is the relevance of a meal offering to the sprinkling of blood? In a meal offering there is no blood at all. Rav Pappa said: The baraita is referring to a meal offering brought with the libations that accompany an animal offering. If the entire body of the offering was destroyed but the meal offering that accompanied it remains, one might have thought that it would be sufficient to allow for the sprinkling of the blood. The baraita teaches that this is incorrect.
מַתְנִי׳ הַקּוֹמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת נְסָכִים, שֶׁהִקְרִיב מֵאַחַת מֵהֶן כְּזַיִת בַּחוּץ – חַיָּיב. רַבִּי אֱלִיעֶזֶר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת כּוּלָּן. וְכוּלָּן שֶׁהִקְרִיב בִּפְנִים וְשִׁיֵּיר מֵהֶן כְּזַיִת, וְהִקְרִיבוֹ בַּחוּץ – חַיָּיב.
MISHNA: With regard to the handful of a meal offering, the frankincense, the incense, the meal offering of priests, the meal offering of the anointed priest, and the meal offering brought with the libations that accompany animal offerings, in a case where one sacrificed even an olive-bulk from any one of these, which should be sacrificed on the altar, outside the Temple, he is liable, as the burning of an olive-bulk is considered a proper burning. Rabbi Eliezer deems him exempt unless he sacrifices the whole of any one of these items outside the Temple. But Rabbi Eliezer concedes that with regard to any of them that one sacrificed inside the courtyard but left over an olive-bulk from them and then sacrificed that olive-bulk outside the courtyard, he is liable.
וְכוּלָּן שֶׁחָסְרוּ כׇּל שֶׁהוּ, וְהִקְרִיבוֹ בַּחוּץ – פָּטוּר.
And with regard to any of these offerings that were lacking any amount, if one sacrifices it outside the courtyard, he is exempt.
הַמַּקְרִיב קָדָשִׁים וְאֵימוּרִים בַּחוּץ – חַיָּיב.
One who sacrifices sacrificial meat, which is eaten, and sacrificial portions, i.e., those that are to be burned on the altar, outside the courtyard, is liable for the sacrifice of the sacrificial portions. But he is not liable for sacrificing the meat.
גְּמָ׳ תָּנוּ רַבָּנַן: הַמַּקְטִיר כְּזַיִת בַּחוּץ – חַיָּיב. חֲצִי פְרָס בִּפְנִים – פָּטוּר.
GEMARA: The Sages taught in a baraita: Each morning and afternoon, a peras, i.e., half a maneh, of incense must be burned in the Sanctuary. Nevertheless, one who burns only an olive-bulk of incense outside the courtyard is liable. If one burns half a peras inside the Temple, he is exempt.
קָא סָלְקָא דַּעְתִּין: מַאי פָּטוּר – פָּטוּר זָר; אַמַּאי? הַקְטָרָה הִיא!
The Gemara addresses the latter clause of the baraita: It enters our mind to explain: What is meant by: He is exempt? It means that a non-priest, for whom it is prohibited to perform the sacrificial rites in the Temple, is exempt if he burns incense inside the Temple. The Gemara rejects this: Why should he be exempt; this is an act of sacrificial burning? Even though he burned less than a peras, it is apparent from the first clause of the baraita that burning even an olive-bulk is considered an act of sacrificial burning.
אָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא אָמַר רַב יִרְמְיָה בַּר אַבָּא אָמַר רַב: מַאי פָּטוּר – פָּטוּר צִיבּוּר.
Rabbi Zeira said that Rav Ḥisda said that Rav Yirmeya, son of Abba, said that Rav said: What is meant by: He is exempt? It means that if a priest burns half a peras inside the Temple, the community is thereby exempt from its obligation to burn incense despite the fact that less than the required amount was burned.
אָמַר רַבִּי זֵירָא, אִי קַשְׁיָא לִי – הָא קַשְׁיָא לִי: הָא דְּאָמַר רַב עֲלַהּ, בְּהָא – אֲפִילּוּ רַבִּי אֱלִיעֶזֶר מוֹדֶה; דְּהָא רַבִּי אֱלִיעֶזֶר לָאו הַקְטָרָה הִיא קָאָמַר!
Rabbi Zeira said: If there is something difficult for me with regard to this baraita, this is difficult for me: That which Rav said concerning this baraita: With regard to this halakha, that if a priest burns less than a peras of incense the community fulfills its obligation, even Rabbi Eliezer concedes. Rabbi Zeira explains: This is difficult for me as Rabbi Eliezer rules in the mishna that one who burns an olive-bulk of incense outside is exempt. Effectively, he is saying that burning less than the required amount is not an act of sacrificial burning. How then can he hold that the community fulfills its obligation by the burning of less than a peras?
אָמַר רַבָּה: בְּהַקְטָרָה דְּהֵיכָל – דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי.
Rabba said: With regard to the burning of incense designated to be burned in the Sanctuary upon the golden altar, everyone, i.e., the Rabbis and Rabbi Eliezer, agrees that the Torah does not specify the amount to be burned; the requirement to burn a peras is rabbinic. Accordingly, the obligation is fulfilled even if only an olive-bulk of incense is burned there, as the baraita states, and one who burns an olive-bulk of that incense outside the Temple is liable.
כִּי פְּלִיגִי – בְּהַקְטָרָה דִּפְנִים; דְּמָר סָבַר: ״מְלֹא חׇפְנָיו״ דַּוְקָא, וּמָר סָבַר: ״מְלֹא חׇפְנָיו״ לָאו דַּוְקָא.
When they disagree in the mishna, it is with regard to the burning of incense in the inner sanctum, i.e., in the Holy of Holies, on Yom Kippur. Concerning that obligation, the verse states: “And he shall take…his handful of sweet incense, beaten small, and bring it within the Curtain” (Leviticus 16:12). As one Sage, Rabbi Eliezer, holds that “his handful” indicates that specifically that measure must be burned in order to fulfill the obligation. Accordingly, he also holds that one who burns only an olive-bulk of that incense outside the courtyard is exempt. And the other Sage, the Rabbis who disagree with Rabbi Eliezer, holds that “his handful” does not indicate that specifically that measure must be burned, and the obligation can be fulfilled even with a lesser amount. Accordingly, they also hold that one who burns even an olive-bulk of that incense outside the courtyard is liable.
אֲמַר לֵיהּ אַבָּיֵי: וְהָא כִּי קָא כְתִיבָא ״חֻקָּה״ – בְּהַקְטָרָה דִּפְנִים הוּא דִּכְתִיב!
Abaye said to Rabba: But when the term “statute” is written with regard to the Yom Kippur Temple service (see Leviticus 16:29), it is also written with regard to the burning of incense in the inner sanctum. The term “statute” stated with regard to a rite indicates that it is valid only if performed precisely in accordance with all the details mentioned in the Torah concerning it. Accordingly, the term “his handful” must be specific.
אֶלָּא אָמַר אַבָּיֵי: בְּהַקְטָרָה בִּפְנִים – כּוּלֵּי עָלְמָא לָא פְּלִיגִי.
Rather, Abaye said: With regard to the burning of incense in the inner sanctum, i.e., in the Holy of Holies, on Yom Kippur, everyone agrees that the obligation is only fulfilled if a handful of incense is burned. Also, everyone agrees with regard to burning incense in the Sanctuary that the obligation is fulfilled even with an olive-bulk, as the baraita states, and one who burns an olive-bulk of incense outside the Temple is liable.
כִּי פְּלִיגִי – בְּהַקְטָרָה דְּחוּץ; מָר סָבַר: יָלְפִינַן פְּנִים מִחוּץ, וּמָר סָבַר: לָא יָלְפִינַן.
When they disagree in the mishna, it is with regard to the burning of incense of the Holy of Holies outside the Temple courtyard. One Sage, the Rabbis, holds that we derive the measure for liability for incense of the inner sanctum from incense of the outer sanctum, i.e., the Sanctuary. Just as for the latter one is liable for an olive-bulk, so too, for the former one is liable for an olive-bulk. And the other Sage, Rabbi Eliezer, holds that we do not derive one from the other. Rather, since the obligation inside the Holy of Holies is fulfilled only with a handful of incense, one is liable for burning that incense outside the Temple only if he burns that amount.
אָמַר רָבָא: הַשְׁתָּא חוּץ מֵחוּץ לָא יָלְפִי רַבָּנַן, פְּנִים מֵחוּץ מִיבְּעֵי?!
Rava said in rejection of Abaye’s understanding: Now, if the Rabbis do not derive the measure for liability for offering up outside the Temple courtyard, with regard to other rites performed in the outer sanctum, from incense of the outer sanctum, is it necessary to question whether they would derive the measure for liability for incense of the inner sanctum from incense of the outer sanctum? Certainly, they would not.
מָה הִיא? דְּתַנְיָא: יָכוֹל הַמַּעֲלֶה פָּחוֹת מִכְּזַיִת קוֹמֶץ וּפָחוֹת מִכְּזַיִת אֵימוּרִין, וְהַמְנַסֵּךְ פָּחוֹת מִשְּׁלֹשֶׁת לוּגִּין יַיִן [פָּחוֹת] מִשְּׁלֹשָׁה לוּגִּין מַיִם – יְהֵא חַיָּיב? תַּלְמוּד לוֹמַר: ״לַעֲשׂוֹת״ – עַל הַשָּׁלֵם חַיָּיב, וְאֵינוֹ חַיָּיב עַל הֶחָסֵר.
The Gemara asks: What is the rite that Rava is referring to in his response to Abaye? It is as it is taught in a baraita: One might have thought that one who offers up outside the courtyard less than an olive-bulk of the handful taken from a meal offering or less than an olive-bulk of the sacrificial portions, or who pours as a libation outside the courtyard less than three log of wine or who pours as a libation on Sukkot less than three log of water, that he would be liable. To counter this, the verse states: “And he will not bring it to the entrance of the Tent of Meeting, to sacrifice it” (Leviticus 17:9). The term “to sacrifice it” indicates that one is liable for the sacrifice of a complete offering outside the courtyard but one is not liable for the sacrifice of an incomplete offering outside.
וְהָא פָּחוֹת מִשְּׁלֹשֶׁת לוּגִּין, דְּאִית בְּהוּ כַּמָּה זֵיתִים – וְלָא יָלְפִי רַבָּנַן חוּץ מִחוּץ!
The Gemara explains Rava’s inference: But the baraita states that for a libation of less than three log outside the courtyard one is exempt despite the fact that the libation still contains a few olive-bulks. And it is apparent then, that the Rabbis do not derive the measure for liability for the rite of libation that should be performed in the outer sanctum from incense that should be burned in the outer sanctum. Certainly then, they would not derive the measure for liability for incense of the inner sanctum from incense of the outer sanctum.
אֶלָּא אָמַר רָבָא: כְּגוֹן דְּקַבְעִינְהוּ שְׁנֵי חֲצָאֵי פְּרָס
Rather, Rava said to resolve Rabbi Zeira’s difficulty: Rabbi Eliezer and the Rabbis agree with regard to the incense of the Sanctuary, that the Torah does not specify an amount to be burned, and the community fulfills its obligation even if only an olive-bulk is burned, as is taught in the baraita. When they disagree in the mishna, it is in a case where, for example, one designated two half-peras portions of incense, in accordance with the rabbinic requirement to burn one peras,
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.
My first Talmud class experience was a weekly group in 1971 studying Taanit. In 2007 I resumed Talmud study with a weekly group I continue learning with. January 2020, I was inspired to try learning Daf Yomi. A friend introduced me to Daf Yomi for Women and Rabbanit Michelle Farber, I have kept with this program and look forward, G- willing, to complete the entire Shas with Hadran.
Lorri Lewis
Palo Alto, CA, United States
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Shoshana Shinnar
Jerusalem, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Jill Felder
Pittsburgh, Pennsylvania, United States
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 tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Catriella Freedman
Zichron Yaakov, Israel
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Nancy Kolodny
Newton, United States
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
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
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
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Denise Neapolitan
Cambridge, United Kingdom
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 my Daf Yomi journey at the beginning of the COVID19 pandemic.
Karena Perry
Los Angeles, United States
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Rina Goldberg
Englewood NJ, United States
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 started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
I started learning when my brother sent me the news clip of the celebration of the last Daf Yomi cycle. I was so floored to see so many women celebrating that I wanted to be a part of it. It has been an enriching experience studying a text in a language I don’t speak, using background knowledge that I don’t have. It is stretching my learning in unexpected ways, bringing me joy and satisfaction.
Jodi Gladstone
Warwick, Rhode Island, United States
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
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Wendy Rozov
Phoenix, AZ, United States
Zevachim 109
מַתְנִי׳ אֶחָד קֳדָשִׁים כְּשֵׁרִין וְאֶחָד קָדָשִׁים פְּסוּלִין, שֶׁהָיָה פְּסוּלָן בַּקּוֹדֶשׁ וְהִקְרִיבָן בַּחוּץ – חַיָּיב.
MISHNA: With regard to both fit sacrificial animals, and unfit sacrificial animals whose disqualification occurred in sanctity, i.e., in the course of the Temple service, and one sacrificed them outside the Temple courtyard, he is liable.
הַמַּעֲלֶה כְּזַיִת מִן הָעוֹלָה וּמִן הָאֵימוּרִין בַּחוּץ – חַיָּיב.
One who offers up outside the courtyard an olive-bulk made up of the flesh of a burnt offering and of its sacrificial portions is liable.
גְּמָ׳ תָּנוּ רַבָּנַן: ״אֲשֶׁר יַעֲלֶה עֹלָה אוֹ זָבַח״ – אֵין לִי אֶלָּא עוֹלָה; מִנַּיִן לְרַבּוֹת אֵימוּרֵי אָשָׁם, וְאֵימוּרֵי חַטָּאת, וְאֵימוּרֵי קׇדְשֵׁי קָדָשִׁים, וְאֵימוּרֵי קָדָשִׁים קַלִּים? תַּלְמוּד לוֹמַר: ״זֶבַח״.
GEMARA: The Sages taught in a baraita: The verse states with regard to offering up outside the courtyard: “That offers up a burnt offering or sacrifice, and he will not bring it to the entrance of the Tent of Meeting, to sacrifice it to the Lord” (Leviticus 17:8–9). From the term “burnt offering” I have derived only that one is liable for offering up a burnt offering, which is burned entirely on the altar. From where do I derive to include that one is liable for offering up outside the courtyard the sacrificial portions of a guilt offering, the sacrificial portions of a sin offering, the sacrificial portions of offerings of the most sacred order, or the sacrificial portions of offerings of lesser sanctity? The verse states: “Sacrifice,” which includes the sacrificial portions of all other offerings that are to be burned on the altar.
מִנַּיִן לְרַבּוֹת הַקּוֹמֶץ, וְהַלְּבוֹנָה, וְהַקְּטוֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וְהַמְנַסֵּךְ שְׁלֹשֶׁת לוּגִּין יַיִן, וּשְׁלֹשֶׁת לוּגִּין מַיִם? תַּלְמוּד לוֹמַר: ״וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא יְבִיאֶנּוּ״ – כׇּל הַבָּא לְפֶתַח אֹהֶל מוֹעֵד, חַיָּיבִין עָלָיו בַּחוּץ.
From where is it derived to include that one is liable for offering up outside the courtyard the handful taken from a meal offering; the frankincense that was to be offered with it; the incense, which was offered each day in the Sanctuary; the meal offering of priests; the meal offering of the anointed priest, i.e., the High Priest, which he offered daily; and to include as liable one who pours as a libation three log of wine, which is the volume of the smallest wine libation used in the Temple; or one who pours as a libation three log of water that was consecrated to be used as a libation during the festival of Sukkot? The verse states: “And he will not bring it to the entrance of the Tent of Meeting” (Leviticus 17:9), which indicates that with regard to any offering that is fit to be brought to the entrance of the Tent of Meeting to be offered there upon the altar, one is liable for offering it up outside the courtyard.
וְאֵין לִי אֶלָּא קֳדָשִׁים כְּשֵׁרִים; מִנַּיִן לְרַבּוֹת פְּסוּלִין?
I have derived only that one is liable for offering up fit offerings; from where do I derive to also include liability for unfit offerings whose disqualification occurred in sanctity?
כְּגוֹן הַלָּן, וְהַיּוֹצֵא, וְהַטָּמֵא, וְשֶׁנִּשְׁחַט חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְשֶׁקִּבְּלוּ פְּסוּלִין וְזָרְקוּ אֶת דָּמוֹ, וְהַנִּיתָּנִין לְמַטָּה שֶׁנְּתָנָן לְמַעְלָה, וְהַנִּיתָּנִין לְמַעְלָה שֶׁנְּתָנָן לְמַטָּה, וְהַנִּיתָּנִין בַּחוּץ שֶׁנְּתָנָן בִּפְנִים, וְהַנִּיתָּנִין בִּפְנִים שֶׁנְּתָנָן בַּחוּץ, וּפֶסַח וְחַטָּאת שֶׁנְּתָנָן שֶׁלֹּא לִשְׁמָן –
For example: Sacrificial meat that was left overnight, or an offering that went outside the courtyard, or an offering that is impure, or an offering that was slaughtered with intent to consume it beyond its designated time or outside its designated area, or an offering that an unfit person collected and sprinkled its blood, or if one placed the blood that is to be placed above the red line encircling the altar below it, or if one placed the blood that is to be placed below the red line above it, or if one placed the blood that is to be placed inside the Sanctuary outside on the external altar, or if one placed the blood that is to be placed outside the Sanctuary inside it, or a Paschal offering or sin offering whose blood was placed not for their sake?
מִנַּיִן? תַּלְמוּד לוֹמַר: ״לֹא יְבִיאֶנּוּ לַעֲשׂוֹת״ – כׇּל הַמִּתְקַבֵּל בְּפֶתַח אֹהֶל מוֹעֵד, חַיָּיבִין עָלָיו בַּחוּץ.
Since the disqualification of these offerings occurred in sanctity, if they were to be, albeit unlawfully, placed upon the altar, the altar would render them acceptable such that they should not be removed from upon it. From where is it derived to also include liability for these unfit offerings? The verse states: “And he will not bring it to the entrance of the Tent of Meeting, to sacrifice it to the Lord,” which indicates that with regard to any item that is rendered acceptable upon the altar at the entrance of the Tent of Meeting, even if it should not have been brought there ab initio, one is liable for offering it up outside the courtyard.
הַמַּעֲלֶה כְּזַיִת מִן הָעוֹלָה כּוּ׳. עוֹלָה וְאֵימוּרֶיהָ – אִין, שְׁלָמִים וְאֵימוּרֵיהֶן – לָא;
§ The mishna teaches: One who offers up outside the courtyard an olive-bulk made up of the flesh of a burnt offering and of its sacrificial portions is liable. The Gemara infers: The mishna states that for an olive-bulk combined of the flesh of a burnt offering and of its sacrificial portions, yes, one is liable. By inference, for an olive-bulk combined of the meat of a peace offering and of its sacrificial portions, one is not liable, because its meat is eaten, not burned on the altar.
תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: עוֹלָה וְאֵימוּרֶיהָ מִצְטָרְפִין לִכְזַיִת – לְהַעֲלוֹתָן בַּחוּץ, וּלְחַיֵּיב עֲלֵיהֶן מִשּׁוּם פִּיגּוּל נוֹתָר וְטָמֵא.
We learn in the mishna that which the Sages taught explicitly in a baraita (Tosefta, Me’ila 1:28): The flesh of a burnt offering and its sacrificial portions combine to form the minimum measure, of an olive-bulk, to render one liable for offering them up outside the courtyard, and to render one liable for eating them due to piggul, i.e., if the sacrificial rites were performed with the intent of sacrificing the offering after its designated time; notar, i.e., if its flesh remained after the period in which it was permitted to sacrifice it; or for eating them while he was ritually impure. This baraita, too, states that only the flesh and sacrificial portions of a burnt offering combine. This indicates that the meat and sacrificial portions of a peace offering do not combine.
בִּשְׁלָמָא הַעֲלָאַת עוֹלָה – דְּכָלִיל אִין, שְׁלָמִים לָא; אֶלָּא פִּיגּוּל וְנוֹתָר וְטָמֵא – מַאי טַעְמָא?
The Gemara asks: Granted, with regard to offering up outside the courtyard, it is logical that for a burnt offering, which is entirely consumed upon the altar, that yes, everything will combine, and that for peace offerings, whose meat is not burned on the altar, the meat and sacrificial portions will not combine. But with regard to liability for piggul, notar, and eating while ritually impure, what is the reason that the baraita differentiates between a burnt offering and a peace offering?
וְהָא תְּנַן: כׇּל הַפִּגּוּלִין מִצְטָרְפִין, וְכׇל הַנּוֹתָרִין מִצְטָרְפִין; קַשְׁיָא פִּיגּוּל אַפִּיגּוּל, קַשְׁיָא נוֹתָר אַנּוֹתָר!
The Gemara compounds its questions: And didn’t we learn in a mishna (Me’ila 15a): Anything that is piggul combines together, and anything that is notar combines together, to form the measure of an olive-bulk to render one liable? The mishna indicates that this halakha applies to all types of offerings. Accordingly, the Gemara notes: The ruling about piggul in the baraita is difficult, as it is contradicted by the ruling about piggul in the mishna, and the ruling about notar in the baraita is difficult, as it is contradicted by the ruling about notar in the mishna.
פִּיגּוּל אַפִּיגּוּל לָא קַשְׁיָא – כָּאן בְּפִיגּוּל, כָּאן בְּמַחְשֶׁבֶת פִּיגּוּל.
The Gemara resolves the difficulties: That the ruling about piggul in the baraita is contradicted by the ruling about piggul in the mishna is not difficult. Here, in the mishna, the ruling that they combine concerns liability for eating piggul, whereas there, in the baraita, the ruling that only the parts of a burnt offering combine concerns piggul intention. An offering is rendered piggul only if one intends to eat an olive-bulk of it after the designated time for eating it or to sacrifice an olive-bulk of it after the designated time for sacrificing it. The baraita rules that for a burnt offering, if one has such intention for both half an olive-bulk of its meat and half an olive-bulk of its sacrificial portions, that is sufficient for the entire offering to be rendered piggul. For a peace offering, the offering is rendered piggul only if one has such intention about an olive-bulk comprised only of meat or only of sacrificial portions.
נוֹתָר אַנּוֹתָר לָא קַשְׁיָא – כָּאן בְּנוֹתָר, כָּאן בְּשֶׁנִּיתּוֹתְרוּ עַד שֶׁלֹּא נִזְרַק הַדָּם.
The Gemara resolves the second difficulty: That the ruling about notar in the baraita is contradicted by the ruling about notar in the mishna is not difficult. Here, in the mishna, the ruling that they combine concerns liability for eating notar, whereas there, in the baraita, the ruling that only the parts of a burnt offering combine concerns a case in which only an olive-bulk combined of both the flesh and the sacrificial portions remained from the offering, the rest having been destroyed, before its blood was sprinkled. Blood may not be sprinkled unless an olive-bulk of the offering remains. And if the blood is not sprinkled, the offering will never be rendered notar. The baraita rules that in the case of a burnt offering, the different parts of it combine to form an olive-bulk to permit the sprinkling of the blood. This does not apply to a peace offering, for which an olive-bulk of only meat or of only sacrificial portions must remain in order to permit the sprinkling of the blood.
וּמַנִּי? רַבִּי יְהוֹשֻׁעַ הִיא; דְּתַנְיָא, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כׇּל הַזְּבָחִים שֶׁבַּתּוֹרָה שֶׁנִּשְׁתַּיֵּיר בָּהֶן כְּזַיִת בָּשָׂר
The Gemara asks: And whose opinion is expressed by the baraita? It is the opinion of Rabbi Yehoshua, as it is taught in a baraita: Rabbi Yehoshua says: With regard to all the offerings that are mentioned in the Torah from which there remains only an olive-bulk of meat, the rest having been destroyed or rendered impure,
וּכְזַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם.
or from which there remains only an olive-bulk of sacrificial portions, e.g., fat to be burned on the altar, one still sprinkles the blood of the offering on the altar and one thereby fulfills his obligation.
חֲצִי זַיִת בָּשָׂר וַחֲצִי זַיִת חֵלֶב – אֵינוֹ זוֹרֵק אֶת הַדָּם. וּבְעוֹלָה, חֲצִי זַיִת בָּשָׂר וַחֲצִי זַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם, מִפְּנֵי שֶׁכּוּלָּהּ כָּלִיל. וּמִנְחָה, אֲפִילּוּ כּוּלָּהּ קַיֶּימֶת – לֹא יִזְרוֹק.
But if all that remains is half an olive-bulk of meat and half an olive-bulk of fat, one may not sprinkle the blood, as since the meat and the sacrificial portions are used differently, the former being eaten and the latter being burned on the altar, they cannot combine to form the minimum requirement of an olive-bulk. This applies only to offerings whose meat is eaten. But for a burnt offering, even if all that remains is half an olive-bulk of flesh and half an olive-bulk of fat, one sprinkles the blood, because since the offering is consumed upon the altar in its entirety, all of its parts combine together. And with regard to a meal offering, even if all of it still exists, one does not sprinkle the blood. It is apparent that Rabbi Yehoshua’s opinion in this baraita is the one expressed in the baraita.
מִנְחָה מַאי עֲבִידְתַּהּ? אָמַר רַב פָּפָּא: מִנְחַת נְסָכִים הַבָּאָה עִם הַזֶּבַח.
The Gemara clarifies the final clause of the baraita: What is the relevance of a meal offering to the sprinkling of blood? In a meal offering there is no blood at all. Rav Pappa said: The baraita is referring to a meal offering brought with the libations that accompany an animal offering. If the entire body of the offering was destroyed but the meal offering that accompanied it remains, one might have thought that it would be sufficient to allow for the sprinkling of the blood. The baraita teaches that this is incorrect.
מַתְנִי׳ הַקּוֹמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת נְסָכִים, שֶׁהִקְרִיב מֵאַחַת מֵהֶן כְּזַיִת בַּחוּץ – חַיָּיב. רַבִּי אֱלִיעֶזֶר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת כּוּלָּן. וְכוּלָּן שֶׁהִקְרִיב בִּפְנִים וְשִׁיֵּיר מֵהֶן כְּזַיִת, וְהִקְרִיבוֹ בַּחוּץ – חַיָּיב.
MISHNA: With regard to the handful of a meal offering, the frankincense, the incense, the meal offering of priests, the meal offering of the anointed priest, and the meal offering brought with the libations that accompany animal offerings, in a case where one sacrificed even an olive-bulk from any one of these, which should be sacrificed on the altar, outside the Temple, he is liable, as the burning of an olive-bulk is considered a proper burning. Rabbi Eliezer deems him exempt unless he sacrifices the whole of any one of these items outside the Temple. But Rabbi Eliezer concedes that with regard to any of them that one sacrificed inside the courtyard but left over an olive-bulk from them and then sacrificed that olive-bulk outside the courtyard, he is liable.
וְכוּלָּן שֶׁחָסְרוּ כׇּל שֶׁהוּ, וְהִקְרִיבוֹ בַּחוּץ – פָּטוּר.
And with regard to any of these offerings that were lacking any amount, if one sacrifices it outside the courtyard, he is exempt.
הַמַּקְרִיב קָדָשִׁים וְאֵימוּרִים בַּחוּץ – חַיָּיב.
One who sacrifices sacrificial meat, which is eaten, and sacrificial portions, i.e., those that are to be burned on the altar, outside the courtyard, is liable for the sacrifice of the sacrificial portions. But he is not liable for sacrificing the meat.
גְּמָ׳ תָּנוּ רַבָּנַן: הַמַּקְטִיר כְּזַיִת בַּחוּץ – חַיָּיב. חֲצִי פְרָס בִּפְנִים – פָּטוּר.
GEMARA: The Sages taught in a baraita: Each morning and afternoon, a peras, i.e., half a maneh, of incense must be burned in the Sanctuary. Nevertheless, one who burns only an olive-bulk of incense outside the courtyard is liable. If one burns half a peras inside the Temple, he is exempt.
קָא סָלְקָא דַּעְתִּין: מַאי פָּטוּר – פָּטוּר זָר; אַמַּאי? הַקְטָרָה הִיא!
The Gemara addresses the latter clause of the baraita: It enters our mind to explain: What is meant by: He is exempt? It means that a non-priest, for whom it is prohibited to perform the sacrificial rites in the Temple, is exempt if he burns incense inside the Temple. The Gemara rejects this: Why should he be exempt; this is an act of sacrificial burning? Even though he burned less than a peras, it is apparent from the first clause of the baraita that burning even an olive-bulk is considered an act of sacrificial burning.
אָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא אָמַר רַב יִרְמְיָה בַּר אַבָּא אָמַר רַב: מַאי פָּטוּר – פָּטוּר צִיבּוּר.
Rabbi Zeira said that Rav Ḥisda said that Rav Yirmeya, son of Abba, said that Rav said: What is meant by: He is exempt? It means that if a priest burns half a peras inside the Temple, the community is thereby exempt from its obligation to burn incense despite the fact that less than the required amount was burned.
אָמַר רַבִּי זֵירָא, אִי קַשְׁיָא לִי – הָא קַשְׁיָא לִי: הָא דְּאָמַר רַב עֲלַהּ, בְּהָא – אֲפִילּוּ רַבִּי אֱלִיעֶזֶר מוֹדֶה; דְּהָא רַבִּי אֱלִיעֶזֶר לָאו הַקְטָרָה הִיא קָאָמַר!
Rabbi Zeira said: If there is something difficult for me with regard to this baraita, this is difficult for me: That which Rav said concerning this baraita: With regard to this halakha, that if a priest burns less than a peras of incense the community fulfills its obligation, even Rabbi Eliezer concedes. Rabbi Zeira explains: This is difficult for me as Rabbi Eliezer rules in the mishna that one who burns an olive-bulk of incense outside is exempt. Effectively, he is saying that burning less than the required amount is not an act of sacrificial burning. How then can he hold that the community fulfills its obligation by the burning of less than a peras?
אָמַר רַבָּה: בְּהַקְטָרָה דְּהֵיכָל – דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי.
Rabba said: With regard to the burning of incense designated to be burned in the Sanctuary upon the golden altar, everyone, i.e., the Rabbis and Rabbi Eliezer, agrees that the Torah does not specify the amount to be burned; the requirement to burn a peras is rabbinic. Accordingly, the obligation is fulfilled even if only an olive-bulk of incense is burned there, as the baraita states, and one who burns an olive-bulk of that incense outside the Temple is liable.
כִּי פְּלִיגִי – בְּהַקְטָרָה דִּפְנִים; דְּמָר סָבַר: ״מְלֹא חׇפְנָיו״ דַּוְקָא, וּמָר סָבַר: ״מְלֹא חׇפְנָיו״ לָאו דַּוְקָא.
When they disagree in the mishna, it is with regard to the burning of incense in the inner sanctum, i.e., in the Holy of Holies, on Yom Kippur. Concerning that obligation, the verse states: “And he shall take…his handful of sweet incense, beaten small, and bring it within the Curtain” (Leviticus 16:12). As one Sage, Rabbi Eliezer, holds that “his handful” indicates that specifically that measure must be burned in order to fulfill the obligation. Accordingly, he also holds that one who burns only an olive-bulk of that incense outside the courtyard is exempt. And the other Sage, the Rabbis who disagree with Rabbi Eliezer, holds that “his handful” does not indicate that specifically that measure must be burned, and the obligation can be fulfilled even with a lesser amount. Accordingly, they also hold that one who burns even an olive-bulk of that incense outside the courtyard is liable.
אֲמַר לֵיהּ אַבָּיֵי: וְהָא כִּי קָא כְתִיבָא ״חֻקָּה״ – בְּהַקְטָרָה דִּפְנִים הוּא דִּכְתִיב!
Abaye said to Rabba: But when the term “statute” is written with regard to the Yom Kippur Temple service (see Leviticus 16:29), it is also written with regard to the burning of incense in the inner sanctum. The term “statute” stated with regard to a rite indicates that it is valid only if performed precisely in accordance with all the details mentioned in the Torah concerning it. Accordingly, the term “his handful” must be specific.
אֶלָּא אָמַר אַבָּיֵי: בְּהַקְטָרָה בִּפְנִים – כּוּלֵּי עָלְמָא לָא פְּלִיגִי.
Rather, Abaye said: With regard to the burning of incense in the inner sanctum, i.e., in the Holy of Holies, on Yom Kippur, everyone agrees that the obligation is only fulfilled if a handful of incense is burned. Also, everyone agrees with regard to burning incense in the Sanctuary that the obligation is fulfilled even with an olive-bulk, as the baraita states, and one who burns an olive-bulk of incense outside the Temple is liable.
כִּי פְּלִיגִי – בְּהַקְטָרָה דְּחוּץ; מָר סָבַר: יָלְפִינַן פְּנִים מִחוּץ, וּמָר סָבַר: לָא יָלְפִינַן.
When they disagree in the mishna, it is with regard to the burning of incense of the Holy of Holies outside the Temple courtyard. One Sage, the Rabbis, holds that we derive the measure for liability for incense of the inner sanctum from incense of the outer sanctum, i.e., the Sanctuary. Just as for the latter one is liable for an olive-bulk, so too, for the former one is liable for an olive-bulk. And the other Sage, Rabbi Eliezer, holds that we do not derive one from the other. Rather, since the obligation inside the Holy of Holies is fulfilled only with a handful of incense, one is liable for burning that incense outside the Temple only if he burns that amount.
אָמַר רָבָא: הַשְׁתָּא חוּץ מֵחוּץ לָא יָלְפִי רַבָּנַן, פְּנִים מֵחוּץ מִיבְּעֵי?!
Rava said in rejection of Abaye’s understanding: Now, if the Rabbis do not derive the measure for liability for offering up outside the Temple courtyard, with regard to other rites performed in the outer sanctum, from incense of the outer sanctum, is it necessary to question whether they would derive the measure for liability for incense of the inner sanctum from incense of the outer sanctum? Certainly, they would not.
מָה הִיא? דְּתַנְיָא: יָכוֹל הַמַּעֲלֶה פָּחוֹת מִכְּזַיִת קוֹמֶץ וּפָחוֹת מִכְּזַיִת אֵימוּרִין, וְהַמְנַסֵּךְ פָּחוֹת מִשְּׁלֹשֶׁת לוּגִּין יַיִן [פָּחוֹת] מִשְּׁלֹשָׁה לוּגִּין מַיִם – יְהֵא חַיָּיב? תַּלְמוּד לוֹמַר: ״לַעֲשׂוֹת״ – עַל הַשָּׁלֵם חַיָּיב, וְאֵינוֹ חַיָּיב עַל הֶחָסֵר.
The Gemara asks: What is the rite that Rava is referring to in his response to Abaye? It is as it is taught in a baraita: One might have thought that one who offers up outside the courtyard less than an olive-bulk of the handful taken from a meal offering or less than an olive-bulk of the sacrificial portions, or who pours as a libation outside the courtyard less than three log of wine or who pours as a libation on Sukkot less than three log of water, that he would be liable. To counter this, the verse states: “And he will not bring it to the entrance of the Tent of Meeting, to sacrifice it” (Leviticus 17:9). The term “to sacrifice it” indicates that one is liable for the sacrifice of a complete offering outside the courtyard but one is not liable for the sacrifice of an incomplete offering outside.
וְהָא פָּחוֹת מִשְּׁלֹשֶׁת לוּגִּין, דְּאִית בְּהוּ כַּמָּה זֵיתִים – וְלָא יָלְפִי רַבָּנַן חוּץ מִחוּץ!
The Gemara explains Rava’s inference: But the baraita states that for a libation of less than three log outside the courtyard one is exempt despite the fact that the libation still contains a few olive-bulks. And it is apparent then, that the Rabbis do not derive the measure for liability for the rite of libation that should be performed in the outer sanctum from incense that should be burned in the outer sanctum. Certainly then, they would not derive the measure for liability for incense of the inner sanctum from incense of the outer sanctum.
אֶלָּא אָמַר רָבָא: כְּגוֹן דְּקַבְעִינְהוּ שְׁנֵי חֲצָאֵי פְּרָס
Rather, Rava said to resolve Rabbi Zeira’s difficulty: Rabbi Eliezer and the Rabbis agree with regard to the incense of the Sanctuary, that the Torah does not specify an amount to be burned, and the community fulfills its obligation even if only an olive-bulk is burned, as is taught in the baraita. When they disagree in the mishna, it is in a case where, for example, one designated two half-peras portions of incense, in accordance with the rabbinic requirement to burn one peras,
Follow
