Zevachim 40
Share this shiur:
Want to dedicate learning? Get started here:
Zevachim 40
אָמַר מָר: אֵין לִי אֶלָּא מַתַּן שֶׁבַע שֶׁמְּעַכְּבוֹת בְּכׇל מָקוֹם. הֵיכָא? אָמַר רַב פָּפָּא: בְּפָרָה וּבִנְגָעִים.
The Gemara analyzes the baraita in detail. The Master said in the baraita: I have a derivation only with regard to the seven placements on the Curtain separating between the Sanctuary and Holy of Holies, that they are indispensable, as these seven are indispensable in all cases. The Gemara asks: Where are the seven indispensable? Rav Pappa says: In the case of the red heifer (see Numbers 19:2–4), and in the purification process of one afflicted with leprous marks (see Leviticus 14:16).
מַתַּן אַרְבַּע מִנַּיִן? תַּלְמוּד לוֹמַר: ״כֵּן יַעֲשֶׂה״. מַאי שְׁנָא מַתַּן שֶׁבַע – דִּכְתִיבָן וּכְפִילָן, מַתַּן אַרְבַּע נָמֵי – כְּתִיבָן וּכְפִילָן!
The baraita continues: From where is it derived that the same applies to the four placements on the inner altar? The verse states: “So shall he do” (Leviticus 4:20). The Gemara asks: What is different about seven placements, that they should be indispensable? If you say that the reason is that the seven placements are written and repeated, by means of the terms “And he shall do…as he did,” which teaches that they are indispensable, I can say that the four placements as well are written and repeated. Why then should their halakha be any different?
אָמַר רַבִּי יִרְמְיָה: לֹא נִצְרְכָא אֶלָּא לְרַבִּי שִׁמְעוֹן. דְּתַנְיָא, לְמַעְלָה אוֹמֵר: ״קֶרֶן״–״קַרְנוֹת״ – שְׁתַּיִם; לְמַטָּה הוּא אוֹמֵר: ״קֶרֶן״–״קַרְנוֹת״ – אַרְבַּע. דִּבְרֵי רַבִּי שִׁמְעוֹן.
Rabbi Yirmeya says: This is necessary only according to the opinion of Rabbi Shimon, who maintains that only two placements are written in this chapter, while the other two are derived through a juxtaposition. Consequently, a specific derivation is required for these. As it is taught in a baraita with regard to the placements on the inner altar: Above, in the case of the bull for an unwitting sin of the anointed priest, the verse states corner in the plural form of corners (see Leviticus 4:7), i.e., it says “corners [karnot],” in the plural, where it could have written corner, in the singular. These are two corners. And below, with regard to the bull for an unwitting communal sin, it again states corner in the plural form of corners (see Leviticus 4:18). Together these amount to four corners. This is the statement of Rabbi Shimon.
רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ צָרִיךְ; הֲרֵי הוּא אוֹמֵר: ״בְּאֹהֶל מוֹעֵד״ – עַל כׇּל הָאָמוּר בְּאֹהֶל מוֹעֵד. וְרַבִּי יְהוּדָה, ״כֵּן יֵעָשֶׂה״ מַאי עָבֵיד לֵיהּ?
Rabbi Yehuda says: This derivation is not necessary, as it states in these same verses: “And he shall put of the blood upon the corners of the altar which is before the Lord, which is in the Tent of Meeting” (Leviticus 4:18). The superfluous expression “in the Tent of Meeting” teaches that the blood must be placed on all the corners of the altar that are stated with regard to the Tent of Meeting, i.e., on all four corners. The Gemara asks: And Rabbi Yehuda, what does he do with the phrase “so shall he do,” which Rabbi Shimon interprets as referring to the four placements?
מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: לְפִי שֶׁלֹּא לָמַדְנוּ לְפַר יוֹם הַכִּפּוּרִים לִסְמִיכָה. וּשְׁיָרֵי הַדָּם מִנַּיִן? תַּלְמוּד לוֹמַר: ״כֵּן יַעֲשֶׂה״.
The Gemara answers that Rabbi Yehuda requires this verse for that which is taught in a baraita: As we did not learn with regard to the bull of Yom Kippur that placing hands is required, i.e., that the High Priest must place his hands on this animal before it is slaughtered, and likewise it is not stated that the remainder of its blood must be poured on the base of the altar. From where is it derived that these actions must be performed? The verse states: “So shall he do.”
וּלְפַר יוֹם הַכִּפּוּרִים לֹא לָמַדְנוּ? הָא אָמַרְתָּ: ״לַפָּר״ – זֶה יוֹם הַכִּפּוּרִים!
The Gemara asks: And did we not learn with regard to the bull of Yom Kippur that these requirements apply? But you said earlier in the baraita: “With the bull” (Leviticus 4:20); this alludes to the bull of Yom Kippur, which indicates that all the rites performed in connection with the bull for an unwitting communal sin apply also to the bull of Yom Kippur.
אִיצְטְרִיךְ; סָלְקָא דַּעְתָּךְ אָמֵינָא: הָנֵי מִילֵּי – עֲבוֹדָה דִּמְעַכְּבָא כַּפָּרָה, אֲבָל עֲבוֹדָה דְּלָא מְעַכְּבָא כַּפָּרָה – אֵימָא לָא; קָמַשְׁמַע לַן.
The Gemara answers: The derivation from the phrase “so shall he do” was necessary, as it could enter your mind to say that this matter, the comparison between the bull for an unwitting communal sin and the bull of Yom Kippur, applies only to a service that is indispensable for atonement, e.g., the sprinkling of the blood. But with regard to a service that is not indispensable for atonement, such as placing hands on the head of the animal or pouring out the remainder of the blood, one might say that these actions need not be performed. Therefore, the verse teaches us: “So shall he do,” i.e., these services, too, must be performed with the bull of Yom Kippur.
וְרַבִּי שִׁמְעוֹן, הַאי ״בְּאֹהֶל מוֹעֵד״ מַאי עָבֵיד לֵיהּ? ״בְּאֹהֶל מוֹעֵד״ מִבְּעֵי לֵיהּ שֶׁאִם נִפְחֲתָה תִּקְרָה שֶׁל הֵיכָל, לֹא הָיָה מַזֶּה. וְאִידַּךְ – מֵ״אֲשֶׁר״. וְאִידַּךְ – ״אֲשֶׁר״ לָא דָּרֵישׁ.
The Gemara asks: And Rabbi Shimon, what does he do with this phrase: “In the Tent of Meeting,” from which Rabbi Yehuda derives that the blood must be placed on all four corners of the altar? The Gemara answers: Rabbi Shimon requires the phrase “in the Tent of Meeting” to teach that if the roof of the Sanctuary was breached by a hole, the priest would not sprinkle the blood, as it would no longer be called the Tent of Meeting. The Gemara asks: And the other tanna, Rabbi Yehuda, from where does he derive this halakha? The Gemara explains that Rabbi Yehuda derives it from the superfluous term “which is in the Tent of Meeting” (Leviticus 4:7, 18). The Gemara asks: And the other tanna, Rabbi Shimon? He does not interpret the term “which is” as he maintains that this expression is not significant enough to serve as the source of a halakha.
אַבָּיֵי אָמַר: לְרַבִּי יְהוּדָה נָמֵי אִיצְטְרִיךְ; סָלְקָא דַּעְתָּךְ אָמֵינָא: מִידֵּי דְּהָוֵה אַסְּמִיכָה וּשְׁיָרֵי הַדָּם – דְּאַף עַל גַּב דִּכְתִיבָן וּכְפִילָן לָא מְעַכְּבָא, מַתַּן אַרְבַּע נָמֵי לָא תִּתְעַכַּב; קָא מַשְׁמַע לַן.
Abaye said: According to the opinion of Rabbi Yehuda as well, it was necessary to learn from the phrase “so shall he do” that the four placements are indispensable. As it might enter your mind to say that just as it is with regard to placing hands and the remainder of the blood, that even though they are written and repeated they are not indispensable, so too, the four placements of blood should not be indispensable. Therefore, the phrase “so shall he do” teaches us that this is not the case, and the four sprinklings are indeed indispensable.
״לַפָּר״ – זֶה פַּר יוֹם הַכִּפּוּרִים. לְמַאי הִילְכְתָא? אִי לְעַכֵּב – פְּשִׁיטָא, ״חֻקָּה״ כְּתִיבָה בֵּיהּ!
§ The baraita teaches: “With the bull” (Leviticus 4:20), this alludes to the bull of Yom Kippur. To what halakha does this statement relate? If it serves to teach that all matters stated with regard to the bull of Yom Kippur are indispensable, this is obvious, since the word “statute” is written concerning it: “And this shall be an everlasting statute to you” (Leviticus 16:29), and there is a principle that halakhot described as statutes are indispensable.
אָמַר רַב נַחְמָן בַּר יִצְחָק: לֹא נִצְרְכָא אֶלָּא לְרַבִּי יְהוּדָה, דְּאָמַר: כִּי כְּתִיבָה ״חֻקָּה״ – אַדְּבָרִים הַנַּעֲשִׂים בְּבִגְדֵי לָבָן בִּפְנִים, שֶׁאִם הִקְדִּים מַעֲשֶׂה לַחֲבֵירוֹ – לֹא עָשָׂה וְלֹא כְלוּם;
Rav Naḥman bar Yitzḥak said: This statement is necessary only according to the opinion of Rabbi Yehuda, who says: When the term “statute” is written concerning the Yom Kippur service, indicating that no details may be altered, it is written only with regard to actions performed in white garments inside the Holy of Holies, e.g., burning the incense and sprinkling the blood, which are the essential services of the day, and it teaches that if the High Priest performed one of the actions before another, i.e., not in the proper order, he has done nothing.
אֲבָל דְּבָרִים הַנַּעֲשִׂים בְּבִגְדֵי לָבָן בַּחוּץ, הִקְדִּים מַעֲשֶׂה לַחֲבֵירוֹ – מַה שֶּׁעָשָׂה עָשׂוּי; אֵימָא מִדִּכְסִידְרָן לָא מְעַכְּבִי, הַזָּאוֹת נָמֵי לָא מְעַכְּבִי; קָא מַשְׁמַע לַן.
But with regard to those actions performed in white garments outside, in the Sanctuary, if he performed one action before another, what he did is done and he is not required to repeat the rite. Consequently, one might say that from the fact that their order is not indispensable, it may be derived that the sprinklings, i.e., placements, themselves are also not indispensable. Therefore, the term “with the bull” teaches us that the placements are indeed indispensable.
מַתְקֵיף לַהּ רַב פָּפָּא: וּמִי מָצֵית אָמְרַתְּ הָכִי?! וְהָתַנְיָא: ״וְכִלָּה מִכַּפֵּר אֶת הַקֹּדֶשׁ״ – אִם כִּיפֵּר כִּילָּה, וְאִם לֹא כִּיפֵּר לֹא כִּילָּה. דִּבְרֵי רַבִּי עֲקִיבָא.
Rav Pappa objects to this: And how can you say this, that Rabbi Yehuda derives from here that the placements are indispensable? But isn’t it taught in a baraita: The verse discussing the Yom Kippur service states: “And when he has finished atoning for the Sanctuary” (Leviticus 16:20). This indicates that if he performed the atonement, i.e., the sprinklings, inside the Sanctuary, he has finished the order of the service, even though he has not poured the remainder of the blood on the base of the altar; and if he did not perform the atonement, he has not finished; this is the statement of Rabbi Akiva.
אָמַר לוֹ רַבִּי יְהוּדָה, מִפְּנֵי מָה לֹא נֹאמַר: אִם כִּילָּה כִּיפֵּר, וְאִם לֹא כִּילָּה לֹא כִּיפֵּר?
Rabbi Yehuda said to him: For what reason do we not say: If he finished the entire service, which includes sprinkling the blood in the Sanctuary and pouring the remainder of the blood onto the base of the altar, he has facilitated atonement; and if he did not finish, he has not facilitated atonement? This indicates that Rabbi Yehuda derives from this verse the halakha that the sprinklings in the Sanctuary are indispensable.
אָמַר רַב פָּפָּא: לֹא נִצְרְכָא אֶלָּא לְאֶת (דם) [בְּדָם] וּבִטְבִילָה. ״אֶת״ – אָמַר רַב אַחָא בַּר יַעֲקֹב: לֹא נִצְרְכָא לְהַכְשִׁיר
Rav Pappa says: This reference to the bull of Yom Kippur in the term “with the bull,” is necessary only to apply to the bull of Yom Kippur three halakhot that are derived from that which is stated with regard to the bull for an unwitting sin of the anointed priest: “And the priest shall immerse his finger [et etzba’o] in the blood” (Leviticus 4:6). These halakhot can be summarized in the shortened form: Et, blood, and with immersion. The Gemara elaborates: With regard to the word et, Rav Aḥa bar Ya’akov says: This word is necessary only to render fit
אַמִּין שֶׁבָּאֶצְבַּע. ״בַּדָּם״ – שֶׁיְּהֵא בַּדָּם שִׁיעוּר טְבִילָה מֵעִיקָּרָא. ״וְטָבַל״ – וְלֹא מְסַפֵּג.
service performed by a priest who has a wart or blister on his finger. These are not considered an interposition between his finger and the blood. With regard to the term “in the blood” (Leviticus 4:6), this teaches that the blood in the service vessel must be of a sufficient measure for immersion from the outset. The priest must initially collect in the vessel enough blood for all the sprinklings, rather than adding blood to the vessel for each sprinkling. Finally, the term “and the priest shall immerse his finger in the blood” indicates that there must be enough blood in the vessel such that the priest can immerse his finger in it and not have to wipe the sides of the utensil to collect blood for sprinkling.
וְאִיצְטְרִיךְ לְמִכְתַּב ״בַּדָּם״, דְּאִי כְּתַב רַחֲמָנָא ״וְטָבַל״ – הֲוָה אָמֵינָא: אַף עַל גַּב דְּלֵיכָּא שִׁיעוּר טְבִילָה מֵעִיקָּרָא; כְּתַב רַחֲמָנָא ״בַּדָּם״.
The Gemara explains: And it was necessary for the verse to state both these last two terms. It had to write “in the blood,” as had the Merciful One written only “and the priest shall immerse,” I would say that the sprinklings are valid even if there was not a sufficient measure of blood for immersion from the outset, but only enough for a single sprinkling, provided that the priest then added more blood to the vessel for each sprinkling. Therefore, the Merciful One writes “in the blood” to teach that from the outset there must be enough blood in the vessel for all the sprinklings.
וְאִי כְּתַב רַחֲמָנָא ״בַּדָּם״ – הֲוָה אָמֵינָא: אֲפִילּוּ מְסַפֵּג; כְּתַב רַחֲמָנָא: ״וְטָבַל״.
And conversely, had the Merciful One written only “in the blood,” I would say that even if there was enough blood in the vessel at the outset it is not necessary that there be enough blood for immersion for the last sprinklings, as the priest can wipe the sides of the utensil to collect blood for sprinkling. Therefore, the Merciful One writes “and the priest shall immerse.”
״מִזְבַּח קְטֹרֶת סַמִּים״ לְמָה לִי? שֶׁאִם לֹא נִתְחַנֵּךְ הַמִּזְבֵּחַ בִּקְטוֹרֶת הַסַּמִּים – לֹא הָיָה מַזֶּה.
The Gemara addresses another apparently superfluous phrase in the same chapter: “And the priest shall put some of the blood upon the corners of the altar of sweet incense before the Lord” (Leviticus 4:7). Why do I need the verse to mention the sweet incense? It would have been enough to identify the altar as being “before the Lord” and one would have understood that the reference is to the inner altar. Rather, this serves to teach that if the altar had not been inaugurated with sweet incense, the priest would not sprinkle blood on it.
תַּנְיָא כְּוָותֵיהּ דְּרַב פָּפָּא: ״וְעָשָׂה… כַּאֲשֶׁר עָשָׂה״ – מָה תַּלְמוּד לוֹמַר ״לַפָּר״? לְרַבּוֹת פַּר יוֹם הַכִּפּוּרִים לְכׇל מַה שֶּׁאָמוּר בָּעִנְיָן. דִּבְרֵי רַבִּי.
The Gemara comments: It is taught in a baraita in accordance with the opinion of Rav Pappa that the superfluous phrase in the passage discussing the bull for an unwitting communal sin alludes to the bull of Yom Kippur in order to teach the three halakhot of et, in the blood, and immersion, from the case of the bull for an unwitting sin of the anointed priest, which is also alluded to in that verse. The baraita states: “And he shall do with the bull, as he did with the bull for a sin offering” (Leviticus 4:20). What is the meaning when the verse states “with the bull”? This serves to include the bull of Yom Kippur for all that is stated in this matter, i.e., in the passage concerning the bull for an unwitting sin of the anointed priest, specifically the halakhot of et, in the blood, and immersion. This is the statement of Rabbi Yehuda HaNasi.
אָמַר רַבִּי יִשְׁמָעֵאל: קַל וָחוֹמֶר! וּמָה בְּמָקוֹם שֶׁלֹּא הוּשְׁוָה קׇרְבָּן לְקׇרְבָּן – הִשְׁוָה מַעֲשִׂים לְמַעֲשִׂים; מָקוֹם שֶׁהִשְׁוָה קׇרְבָּן לְקׇרְבָּן – אֵינוֹ דִּין שֶׁיַּשְׁוֶה מַעֲשֶׂה לְמַעֲשֶׂה?!
Rabbi Yishmael said: This inclusion is unnecessary, as these halakhot can be derived via an a fortiori inference: Just as in a case in which one offering is not equated with another offering of a different type of animal, the Torah equated the actions of sprinkling the blood in one offering with the actions of the blood in the other offering, as will be explained, in a case in which the Torah equated one offering with another offering, i.e., the bull for an unwitting sin of the anointed priest and the bull of Yom Kippur, isn’t it logical that the Torah should equate the actions of sprinkling the blood in the one offering with the actions of the blood in the other offering? Therefore, the derivation by way of a special inclusion is not necessary.
אֶלָּא מָה תַּלְמוּד לוֹמַר ״לַפָּר״ – זֶה פַּר הֶעְלֵם דָּבָר שֶׁל צִבּוּר. ״לְפַר״ – זֶה פַּר כֹּהֵן מָשִׁיחַ.
Rather, what is the meaning when the verse states: “And he shall do with the bull, as he did with the bull for a sin offering”? With regard to the first instance of “with the bull,” this is the bull for an unwitting communal sin. And with regard to the second instance of “with the bull,” this is the bull for an unwitting sin of the anointed priest. And the verse serves to teach that just as in the first case, if the priest omitted one of the sprinklings, he has done nothing, the same is true in the second case.
אָמַר מָר: וּמָה בִּמְקוֹם שֶׁלֹּא הוּשְׁוָה קׇרְבָּן לְקׇרְבָּן. מַאי לֹא הוּשְׁוָה קׇרְבָּן לְקׇרְבָּן?
The Gemara clarifies the baraita. The Master said above: Just as in a case in which one offering is not equated with another offering. What is the meaning of the expression: One offering is not equated with another offering? Which offerings are not brought from the same type of animal, but nevertheless the halakhot governing the sprinkling of their blood are the same?
אִילֵּימָא פַּר יוֹם הַכִּפּוּרִים וּשְׂעִיר יוֹם הַכִּפּוּרִים – אִיכָּא לְמִיפְרַךְ: מָה לְהָנָךְ, שֶׁכֵּן נִכְנָס דָּמָם לִפְנַיי וְלִפְנִים!
If we say that Rabbi Yishmael is referring to the bull of Yom Kippur and the goat of Yom Kippur, and from them he derives by way of an a fortiori inference that the actions concerning the bull of Yom Kippur are the same as those concerning the bull for an unwitting sin of the anointed priest, which are the same animal, this can be refuted as follows: What is notable about these offerings, the bull and the goat of Yom Kippur? They are notable in that their blood enters the innermost sanctum, the Holy of Holies. This is not so of the bull for an unwitting sin of the anointed priest, the blood of which is sprinkled only in the outer area of the Sanctuary.
אֶלָּא פַּר הֶעְלֵם דָּבָר שֶׁל צִבּוּר וּשְׂעִירֵי עֲבוֹדָה זָרָה – אִיכָּא לְמִיפְרַךְ: מָה לְהָנָךְ, שֶׁכֵּן מְכַפְּרִין עַל עֲבֵירוֹת מִצְוָה יְדוּעָה!
Rather, say that the reference here is to the bull for an unwitting communal sin and the goats for an unwitting communal sin of idol worship. But once again this claim can be refuted: What is notable about these offerings? They are notable in that they both atone for the known transgressions of a mitzva, whereas the bull of Yom Kippur atones for unknown transgressions (see Shevuot 2a).
אֶלָּא פַּר הֶעְלֵם דָּבָר שֶׁל צִבּוּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְהָכִי קָאָמַר: וּמָה בִּמְקוֹם שֶׁלֹּא הוּשְׁווּ קׇרְבָּן לְקׇרְבָּן – דְּהַאי פַּר וְהַאי שָׂעִיר, הוּשְׁווּ מַעֲשִׂים לְמַעֲשִׂים – לְמַאי דִּכְתַב בְּהוּ; מָקוֹם שֶׁהוּשְׁוָה קׇרְבָּן לְקׇרְבָּן – דְּהַאי פַּר וְהַאי פַּר, אֵינוֹ דִּין
Rather, the reference here is to the bull for an unwitting communal sin and the goat of Yom Kippur, and this is what Rabbi Yishmael is saying: Just as in a case in which one offering is not equated with another offering, as this is a bull and that is a goat, nevertheless the actions of sprinkling the blood in one offering are equated with the actions of the blood in the other offering with regard to that which is written concerning it, in a case in which one offering is equated with another offering, i.e., the bull for an unwitting sin of the anointed priest and the bull of Yom Kippur, as this is a bull and that is a bull, isn’t it logical
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.
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Skokie, IL, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Tampa, United States
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, United States
Jerusalem, Israel
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
בית שמש, Israel
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
New Jersey, United States
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Jerusalem, Israel
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
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 .
Pittsburgh, Pennsylvania, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Pittsburgh, United States
Tel Aviv, Israel
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
California, United States
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
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!
אפרת, Israel
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Karmiel, Israel
Zevachim 40
אָמַר מָר: אֵין לִי אֶלָּא מַתַּן שֶׁבַע שֶׁמְּעַכְּבוֹת בְּכׇל מָקוֹם. הֵיכָא? אָמַר רַב פָּפָּא: בְּפָרָה וּבִנְגָעִים.
The Gemara analyzes the baraita in detail. The Master said in the baraita: I have a derivation only with regard to the seven placements on the Curtain separating between the Sanctuary and Holy of Holies, that they are indispensable, as these seven are indispensable in all cases. The Gemara asks: Where are the seven indispensable? Rav Pappa says: In the case of the red heifer (see Numbers 19:2–4), and in the purification process of one afflicted with leprous marks (see Leviticus 14:16).
מַתַּן אַרְבַּע מִנַּיִן? תַּלְמוּד לוֹמַר: ״כֵּן יַעֲשֶׂה״. מַאי שְׁנָא מַתַּן שֶׁבַע – דִּכְתִיבָן וּכְפִילָן, מַתַּן אַרְבַּע נָמֵי – כְּתִיבָן וּכְפִילָן!
The baraita continues: From where is it derived that the same applies to the four placements on the inner altar? The verse states: “So shall he do” (Leviticus 4:20). The Gemara asks: What is different about seven placements, that they should be indispensable? If you say that the reason is that the seven placements are written and repeated, by means of the terms “And he shall do…as he did,” which teaches that they are indispensable, I can say that the four placements as well are written and repeated. Why then should their halakha be any different?
אָמַר רַבִּי יִרְמְיָה: לֹא נִצְרְכָא אֶלָּא לְרַבִּי שִׁמְעוֹן. דְּתַנְיָא, לְמַעְלָה אוֹמֵר: ״קֶרֶן״–״קַרְנוֹת״ – שְׁתַּיִם; לְמַטָּה הוּא אוֹמֵר: ״קֶרֶן״–״קַרְנוֹת״ – אַרְבַּע. דִּבְרֵי רַבִּי שִׁמְעוֹן.
Rabbi Yirmeya says: This is necessary only according to the opinion of Rabbi Shimon, who maintains that only two placements are written in this chapter, while the other two are derived through a juxtaposition. Consequently, a specific derivation is required for these. As it is taught in a baraita with regard to the placements on the inner altar: Above, in the case of the bull for an unwitting sin of the anointed priest, the verse states corner in the plural form of corners (see Leviticus 4:7), i.e., it says “corners [karnot],” in the plural, where it could have written corner, in the singular. These are two corners. And below, with regard to the bull for an unwitting communal sin, it again states corner in the plural form of corners (see Leviticus 4:18). Together these amount to four corners. This is the statement of Rabbi Shimon.
רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ צָרִיךְ; הֲרֵי הוּא אוֹמֵר: ״בְּאֹהֶל מוֹעֵד״ – עַל כׇּל הָאָמוּר בְּאֹהֶל מוֹעֵד. וְרַבִּי יְהוּדָה, ״כֵּן יֵעָשֶׂה״ מַאי עָבֵיד לֵיהּ?
Rabbi Yehuda says: This derivation is not necessary, as it states in these same verses: “And he shall put of the blood upon the corners of the altar which is before the Lord, which is in the Tent of Meeting” (Leviticus 4:18). The superfluous expression “in the Tent of Meeting” teaches that the blood must be placed on all the corners of the altar that are stated with regard to the Tent of Meeting, i.e., on all four corners. The Gemara asks: And Rabbi Yehuda, what does he do with the phrase “so shall he do,” which Rabbi Shimon interprets as referring to the four placements?
מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: לְפִי שֶׁלֹּא לָמַדְנוּ לְפַר יוֹם הַכִּפּוּרִים לִסְמִיכָה. וּשְׁיָרֵי הַדָּם מִנַּיִן? תַּלְמוּד לוֹמַר: ״כֵּן יַעֲשֶׂה״.
The Gemara answers that Rabbi Yehuda requires this verse for that which is taught in a baraita: As we did not learn with regard to the bull of Yom Kippur that placing hands is required, i.e., that the High Priest must place his hands on this animal before it is slaughtered, and likewise it is not stated that the remainder of its blood must be poured on the base of the altar. From where is it derived that these actions must be performed? The verse states: “So shall he do.”
וּלְפַר יוֹם הַכִּפּוּרִים לֹא לָמַדְנוּ? הָא אָמַרְתָּ: ״לַפָּר״ – זֶה יוֹם הַכִּפּוּרִים!
The Gemara asks: And did we not learn with regard to the bull of Yom Kippur that these requirements apply? But you said earlier in the baraita: “With the bull” (Leviticus 4:20); this alludes to the bull of Yom Kippur, which indicates that all the rites performed in connection with the bull for an unwitting communal sin apply also to the bull of Yom Kippur.
אִיצְטְרִיךְ; סָלְקָא דַּעְתָּךְ אָמֵינָא: הָנֵי מִילֵּי – עֲבוֹדָה דִּמְעַכְּבָא כַּפָּרָה, אֲבָל עֲבוֹדָה דְּלָא מְעַכְּבָא כַּפָּרָה – אֵימָא לָא; קָמַשְׁמַע לַן.
The Gemara answers: The derivation from the phrase “so shall he do” was necessary, as it could enter your mind to say that this matter, the comparison between the bull for an unwitting communal sin and the bull of Yom Kippur, applies only to a service that is indispensable for atonement, e.g., the sprinkling of the blood. But with regard to a service that is not indispensable for atonement, such as placing hands on the head of the animal or pouring out the remainder of the blood, one might say that these actions need not be performed. Therefore, the verse teaches us: “So shall he do,” i.e., these services, too, must be performed with the bull of Yom Kippur.
וְרַבִּי שִׁמְעוֹן, הַאי ״בְּאֹהֶל מוֹעֵד״ מַאי עָבֵיד לֵיהּ? ״בְּאֹהֶל מוֹעֵד״ מִבְּעֵי לֵיהּ שֶׁאִם נִפְחֲתָה תִּקְרָה שֶׁל הֵיכָל, לֹא הָיָה מַזֶּה. וְאִידַּךְ – מֵ״אֲשֶׁר״. וְאִידַּךְ – ״אֲשֶׁר״ לָא דָּרֵישׁ.
The Gemara asks: And Rabbi Shimon, what does he do with this phrase: “In the Tent of Meeting,” from which Rabbi Yehuda derives that the blood must be placed on all four corners of the altar? The Gemara answers: Rabbi Shimon requires the phrase “in the Tent of Meeting” to teach that if the roof of the Sanctuary was breached by a hole, the priest would not sprinkle the blood, as it would no longer be called the Tent of Meeting. The Gemara asks: And the other tanna, Rabbi Yehuda, from where does he derive this halakha? The Gemara explains that Rabbi Yehuda derives it from the superfluous term “which is in the Tent of Meeting” (Leviticus 4:7, 18). The Gemara asks: And the other tanna, Rabbi Shimon? He does not interpret the term “which is” as he maintains that this expression is not significant enough to serve as the source of a halakha.
אַבָּיֵי אָמַר: לְרַבִּי יְהוּדָה נָמֵי אִיצְטְרִיךְ; סָלְקָא דַּעְתָּךְ אָמֵינָא: מִידֵּי דְּהָוֵה אַסְּמִיכָה וּשְׁיָרֵי הַדָּם – דְּאַף עַל גַּב דִּכְתִיבָן וּכְפִילָן לָא מְעַכְּבָא, מַתַּן אַרְבַּע נָמֵי לָא תִּתְעַכַּב; קָא מַשְׁמַע לַן.
Abaye said: According to the opinion of Rabbi Yehuda as well, it was necessary to learn from the phrase “so shall he do” that the four placements are indispensable. As it might enter your mind to say that just as it is with regard to placing hands and the remainder of the blood, that even though they are written and repeated they are not indispensable, so too, the four placements of blood should not be indispensable. Therefore, the phrase “so shall he do” teaches us that this is not the case, and the four sprinklings are indeed indispensable.
״לַפָּר״ – זֶה פַּר יוֹם הַכִּפּוּרִים. לְמַאי הִילְכְתָא? אִי לְעַכֵּב – פְּשִׁיטָא, ״חֻקָּה״ כְּתִיבָה בֵּיהּ!
§ The baraita teaches: “With the bull” (Leviticus 4:20), this alludes to the bull of Yom Kippur. To what halakha does this statement relate? If it serves to teach that all matters stated with regard to the bull of Yom Kippur are indispensable, this is obvious, since the word “statute” is written concerning it: “And this shall be an everlasting statute to you” (Leviticus 16:29), and there is a principle that halakhot described as statutes are indispensable.
אָמַר רַב נַחְמָן בַּר יִצְחָק: לֹא נִצְרְכָא אֶלָּא לְרַבִּי יְהוּדָה, דְּאָמַר: כִּי כְּתִיבָה ״חֻקָּה״ – אַדְּבָרִים הַנַּעֲשִׂים בְּבִגְדֵי לָבָן בִּפְנִים, שֶׁאִם הִקְדִּים מַעֲשֶׂה לַחֲבֵירוֹ – לֹא עָשָׂה וְלֹא כְלוּם;
Rav Naḥman bar Yitzḥak said: This statement is necessary only according to the opinion of Rabbi Yehuda, who says: When the term “statute” is written concerning the Yom Kippur service, indicating that no details may be altered, it is written only with regard to actions performed in white garments inside the Holy of Holies, e.g., burning the incense and sprinkling the blood, which are the essential services of the day, and it teaches that if the High Priest performed one of the actions before another, i.e., not in the proper order, he has done nothing.
אֲבָל דְּבָרִים הַנַּעֲשִׂים בְּבִגְדֵי לָבָן בַּחוּץ, הִקְדִּים מַעֲשֶׂה לַחֲבֵירוֹ – מַה שֶּׁעָשָׂה עָשׂוּי; אֵימָא מִדִּכְסִידְרָן לָא מְעַכְּבִי, הַזָּאוֹת נָמֵי לָא מְעַכְּבִי; קָא מַשְׁמַע לַן.
But with regard to those actions performed in white garments outside, in the Sanctuary, if he performed one action before another, what he did is done and he is not required to repeat the rite. Consequently, one might say that from the fact that their order is not indispensable, it may be derived that the sprinklings, i.e., placements, themselves are also not indispensable. Therefore, the term “with the bull” teaches us that the placements are indeed indispensable.
מַתְקֵיף לַהּ רַב פָּפָּא: וּמִי מָצֵית אָמְרַתְּ הָכִי?! וְהָתַנְיָא: ״וְכִלָּה מִכַּפֵּר אֶת הַקֹּדֶשׁ״ – אִם כִּיפֵּר כִּילָּה, וְאִם לֹא כִּיפֵּר לֹא כִּילָּה. דִּבְרֵי רַבִּי עֲקִיבָא.
Rav Pappa objects to this: And how can you say this, that Rabbi Yehuda derives from here that the placements are indispensable? But isn’t it taught in a baraita: The verse discussing the Yom Kippur service states: “And when he has finished atoning for the Sanctuary” (Leviticus 16:20). This indicates that if he performed the atonement, i.e., the sprinklings, inside the Sanctuary, he has finished the order of the service, even though he has not poured the remainder of the blood on the base of the altar; and if he did not perform the atonement, he has not finished; this is the statement of Rabbi Akiva.
אָמַר לוֹ רַבִּי יְהוּדָה, מִפְּנֵי מָה לֹא נֹאמַר: אִם כִּילָּה כִּיפֵּר, וְאִם לֹא כִּילָּה לֹא כִּיפֵּר?
Rabbi Yehuda said to him: For what reason do we not say: If he finished the entire service, which includes sprinkling the blood in the Sanctuary and pouring the remainder of the blood onto the base of the altar, he has facilitated atonement; and if he did not finish, he has not facilitated atonement? This indicates that Rabbi Yehuda derives from this verse the halakha that the sprinklings in the Sanctuary are indispensable.
אָמַר רַב פָּפָּא: לֹא נִצְרְכָא אֶלָּא לְאֶת (דם) [בְּדָם] וּבִטְבִילָה. ״אֶת״ – אָמַר רַב אַחָא בַּר יַעֲקֹב: לֹא נִצְרְכָא לְהַכְשִׁיר
Rav Pappa says: This reference to the bull of Yom Kippur in the term “with the bull,” is necessary only to apply to the bull of Yom Kippur three halakhot that are derived from that which is stated with regard to the bull for an unwitting sin of the anointed priest: “And the priest shall immerse his finger [et etzba’o] in the blood” (Leviticus 4:6). These halakhot can be summarized in the shortened form: Et, blood, and with immersion. The Gemara elaborates: With regard to the word et, Rav Aḥa bar Ya’akov says: This word is necessary only to render fit
אַמִּין שֶׁבָּאֶצְבַּע. ״בַּדָּם״ – שֶׁיְּהֵא בַּדָּם שִׁיעוּר טְבִילָה מֵעִיקָּרָא. ״וְטָבַל״ – וְלֹא מְסַפֵּג.
service performed by a priest who has a wart or blister on his finger. These are not considered an interposition between his finger and the blood. With regard to the term “in the blood” (Leviticus 4:6), this teaches that the blood in the service vessel must be of a sufficient measure for immersion from the outset. The priest must initially collect in the vessel enough blood for all the sprinklings, rather than adding blood to the vessel for each sprinkling. Finally, the term “and the priest shall immerse his finger in the blood” indicates that there must be enough blood in the vessel such that the priest can immerse his finger in it and not have to wipe the sides of the utensil to collect blood for sprinkling.
וְאִיצְטְרִיךְ לְמִכְתַּב ״בַּדָּם״, דְּאִי כְּתַב רַחֲמָנָא ״וְטָבַל״ – הֲוָה אָמֵינָא: אַף עַל גַּב דְּלֵיכָּא שִׁיעוּר טְבִילָה מֵעִיקָּרָא; כְּתַב רַחֲמָנָא ״בַּדָּם״.
The Gemara explains: And it was necessary for the verse to state both these last two terms. It had to write “in the blood,” as had the Merciful One written only “and the priest shall immerse,” I would say that the sprinklings are valid even if there was not a sufficient measure of blood for immersion from the outset, but only enough for a single sprinkling, provided that the priest then added more blood to the vessel for each sprinkling. Therefore, the Merciful One writes “in the blood” to teach that from the outset there must be enough blood in the vessel for all the sprinklings.
וְאִי כְּתַב רַחֲמָנָא ״בַּדָּם״ – הֲוָה אָמֵינָא: אֲפִילּוּ מְסַפֵּג; כְּתַב רַחֲמָנָא: ״וְטָבַל״.
And conversely, had the Merciful One written only “in the blood,” I would say that even if there was enough blood in the vessel at the outset it is not necessary that there be enough blood for immersion for the last sprinklings, as the priest can wipe the sides of the utensil to collect blood for sprinkling. Therefore, the Merciful One writes “and the priest shall immerse.”
״מִזְבַּח קְטֹרֶת סַמִּים״ לְמָה לִי? שֶׁאִם לֹא נִתְחַנֵּךְ הַמִּזְבֵּחַ בִּקְטוֹרֶת הַסַּמִּים – לֹא הָיָה מַזֶּה.
The Gemara addresses another apparently superfluous phrase in the same chapter: “And the priest shall put some of the blood upon the corners of the altar of sweet incense before the Lord” (Leviticus 4:7). Why do I need the verse to mention the sweet incense? It would have been enough to identify the altar as being “before the Lord” and one would have understood that the reference is to the inner altar. Rather, this serves to teach that if the altar had not been inaugurated with sweet incense, the priest would not sprinkle blood on it.
תַּנְיָא כְּוָותֵיהּ דְּרַב פָּפָּא: ״וְעָשָׂה… כַּאֲשֶׁר עָשָׂה״ – מָה תַּלְמוּד לוֹמַר ״לַפָּר״? לְרַבּוֹת פַּר יוֹם הַכִּפּוּרִים לְכׇל מַה שֶּׁאָמוּר בָּעִנְיָן. דִּבְרֵי רַבִּי.
The Gemara comments: It is taught in a baraita in accordance with the opinion of Rav Pappa that the superfluous phrase in the passage discussing the bull for an unwitting communal sin alludes to the bull of Yom Kippur in order to teach the three halakhot of et, in the blood, and immersion, from the case of the bull for an unwitting sin of the anointed priest, which is also alluded to in that verse. The baraita states: “And he shall do with the bull, as he did with the bull for a sin offering” (Leviticus 4:20). What is the meaning when the verse states “with the bull”? This serves to include the bull of Yom Kippur for all that is stated in this matter, i.e., in the passage concerning the bull for an unwitting sin of the anointed priest, specifically the halakhot of et, in the blood, and immersion. This is the statement of Rabbi Yehuda HaNasi.
אָמַר רַבִּי יִשְׁמָעֵאל: קַל וָחוֹמֶר! וּמָה בְּמָקוֹם שֶׁלֹּא הוּשְׁוָה קׇרְבָּן לְקׇרְבָּן – הִשְׁוָה מַעֲשִׂים לְמַעֲשִׂים; מָקוֹם שֶׁהִשְׁוָה קׇרְבָּן לְקׇרְבָּן – אֵינוֹ דִּין שֶׁיַּשְׁוֶה מַעֲשֶׂה לְמַעֲשֶׂה?!
Rabbi Yishmael said: This inclusion is unnecessary, as these halakhot can be derived via an a fortiori inference: Just as in a case in which one offering is not equated with another offering of a different type of animal, the Torah equated the actions of sprinkling the blood in one offering with the actions of the blood in the other offering, as will be explained, in a case in which the Torah equated one offering with another offering, i.e., the bull for an unwitting sin of the anointed priest and the bull of Yom Kippur, isn’t it logical that the Torah should equate the actions of sprinkling the blood in the one offering with the actions of the blood in the other offering? Therefore, the derivation by way of a special inclusion is not necessary.
אֶלָּא מָה תַּלְמוּד לוֹמַר ״לַפָּר״ – זֶה פַּר הֶעְלֵם דָּבָר שֶׁל צִבּוּר. ״לְפַר״ – זֶה פַּר כֹּהֵן מָשִׁיחַ.
Rather, what is the meaning when the verse states: “And he shall do with the bull, as he did with the bull for a sin offering”? With regard to the first instance of “with the bull,” this is the bull for an unwitting communal sin. And with regard to the second instance of “with the bull,” this is the bull for an unwitting sin of the anointed priest. And the verse serves to teach that just as in the first case, if the priest omitted one of the sprinklings, he has done nothing, the same is true in the second case.
אָמַר מָר: וּמָה בִּמְקוֹם שֶׁלֹּא הוּשְׁוָה קׇרְבָּן לְקׇרְבָּן. מַאי לֹא הוּשְׁוָה קׇרְבָּן לְקׇרְבָּן?
The Gemara clarifies the baraita. The Master said above: Just as in a case in which one offering is not equated with another offering. What is the meaning of the expression: One offering is not equated with another offering? Which offerings are not brought from the same type of animal, but nevertheless the halakhot governing the sprinkling of their blood are the same?
אִילֵּימָא פַּר יוֹם הַכִּפּוּרִים וּשְׂעִיר יוֹם הַכִּפּוּרִים – אִיכָּא לְמִיפְרַךְ: מָה לְהָנָךְ, שֶׁכֵּן נִכְנָס דָּמָם לִפְנַיי וְלִפְנִים!
If we say that Rabbi Yishmael is referring to the bull of Yom Kippur and the goat of Yom Kippur, and from them he derives by way of an a fortiori inference that the actions concerning the bull of Yom Kippur are the same as those concerning the bull for an unwitting sin of the anointed priest, which are the same animal, this can be refuted as follows: What is notable about these offerings, the bull and the goat of Yom Kippur? They are notable in that their blood enters the innermost sanctum, the Holy of Holies. This is not so of the bull for an unwitting sin of the anointed priest, the blood of which is sprinkled only in the outer area of the Sanctuary.
אֶלָּא פַּר הֶעְלֵם דָּבָר שֶׁל צִבּוּר וּשְׂעִירֵי עֲבוֹדָה זָרָה – אִיכָּא לְמִיפְרַךְ: מָה לְהָנָךְ, שֶׁכֵּן מְכַפְּרִין עַל עֲבֵירוֹת מִצְוָה יְדוּעָה!
Rather, say that the reference here is to the bull for an unwitting communal sin and the goats for an unwitting communal sin of idol worship. But once again this claim can be refuted: What is notable about these offerings? They are notable in that they both atone for the known transgressions of a mitzva, whereas the bull of Yom Kippur atones for unknown transgressions (see Shevuot 2a).
אֶלָּא פַּר הֶעְלֵם דָּבָר שֶׁל צִבּוּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְהָכִי קָאָמַר: וּמָה בִּמְקוֹם שֶׁלֹּא הוּשְׁווּ קׇרְבָּן לְקׇרְבָּן – דְּהַאי פַּר וְהַאי שָׂעִיר, הוּשְׁווּ מַעֲשִׂים לְמַעֲשִׂים – לְמַאי דִּכְתַב בְּהוּ; מָקוֹם שֶׁהוּשְׁוָה קׇרְבָּן לְקׇרְבָּן – דְּהַאי פַּר וְהַאי פַּר, אֵינוֹ דִּין
Rather, the reference here is to the bull for an unwitting communal sin and the goat of Yom Kippur, and this is what Rabbi Yishmael is saying: Just as in a case in which one offering is not equated with another offering, as this is a bull and that is a goat, nevertheless the actions of sprinkling the blood in one offering are equated with the actions of the blood in the other offering with regard to that which is written concerning it, in a case in which one offering is equated with another offering, i.e., the bull for an unwitting sin of the anointed priest and the bull of Yom Kippur, as this is a bull and that is a bull, isn’t it logical
