Daf Yomi for Women - Hadran

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Zevachim 56 - November 9, 18 Cheshvan Nov 09, 2025

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Today's daf is sponsored by Judy and Jerel Shapiro for the marriage today of their son Oren Shapiro to Fay Gamliel of Toronto. "Mazal tov and may they build a Bayit Ne'eman b'Yisrael, and a bayit filled with love and peace!"

Today's daf is sponsored by Beth Kissileff in loving memory of the 11 precious souls killed on the 18 of Cheshvan at Dor Hadash, New Light and Tree of Life in Pittsburgh. Joyce Fienberg, Dr Richard Gottfried, Rose Mallinger, Dr. Jerry Rabinowitz, Cecil Rosenthal, David Rosenthal, Bernice Simon, Sylvan Simon, Daniel Stein, Melvin Wax, and Irving Younger. And in honor of the Daf Yomi Pittsburgh group under the leadership of Rabbi Amy Bardack and Eric Lidji.

What is the size of the Temple courtyard, the Azara? These boundaries are important for three laws that are specifically done in the azara only - kohanim eat kodshai kodashim, slaughtering kodshim kalim takes place there, and one is punished by karet for entering while impure. Rav Nachman's father specified the boundaries. There was an assumption that he was trying to exclude a particular space by demarcating the exact size. They explain that he must have been excluding the chambers that open into the Azara but are partially outside the Azara boundaries. A difficulty is raised from a Mishna that designates them as sanctified. But it is resolved by explaining that the Mishna was referring to a rabbinic definition, but by Torah law, they are not considered the Azara. Two other sources seem to contradict this explanation, but are resolved.

Rav Avudimi explained the source that the blood is disqualified if not brought on the altar before sunset of the day of the slaughtering.

Rabbi Yochanan and Chizkiya disagree about the status of the meat of a peace offering on the night after the second day, both for laws of pigul and notar.

Comparisons are made between the meat of the sacrifices that can be eaten for one day and those that can be eaten for two days – explaining the source of the differences between the two regarding the night of the second day.

A firstborn, maaser and Pesach are kodshai kalim and have similar laws. However, certain issues surrounding eating them are different – who can eat them, how the meat is prepared, and for how long they can be eaten.

Zevachim 55 - Shabbat November 8, 17 Cheshvan Nov 07, 2025

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Today's daf is sponsored by Diana Bloom in loving memory of her Zayde, Ignacio (Israel) Marmurek, on his 42nd yahrzeit. "A pillar of the Jewish community of Buenos Aires, an ardent Zionist, a loving family man, I am proud to be his granddaughter, and he is missed."

Communal peace offerings and guilt offerings have the same requirements. The derivation that communal peace offerings are slaughtered in the North is initially brought from a verse in Vayikra 23:19–20, but this is rejected because it relies on a juxtaposition built upon another juxtaposition - deriving communal peace offerings from sin offerings, which themselves are derived from burnt offerings. Instead, Bamidbar 10:10 presents a direct juxtaposition between communal peace offerings and burnt offerings, making it a stronger source. This raises two questions: why are communal peace offerings juxtaposed to sin offerings in the first verse, and why, in the verse regarding the ram offering of the nazir, is the peace offering juxtaposed with both the sin and burnt offering? One answer is given for the first question, and two possible answers are offered for the second.

The Mishna introduces kodshim kalim, sacrifices with a lower level of sanctity. These may be slaughtered anywhere within the Azara and eaten by the owner anywhere in Jerusalem. The first examples cited are the thanksgiving offering (toda) and the peace offering (ram) of the nazir, as they share the same requirements and must be consumed within one day and one night.

What is the source that kodshim kalim must be eaten in Jerusalem? Abaye and Rava each derive it differently from Vayikra 10:14. However, Abaye's interpretation is preferred due to a difficulty found in Rava's approach.

Regular peace offerings may be eaten over two days and the intervening night.

The Gemara cites three verses concerning peace offerings where slaughtering is mentioned, and derives a distinct law from each one—including the rule that they may be slaughtered anywhere in the Azara. Rabbi Eliezer and the first tanna disagree on how these verses should be interpreted and what halakhot can be extracted from them.

One of the laws derived from these verses is that the door to the Sanctuary (Heichal) must be open when peace offerings are slaughtered. The Gemara proceeds to analyze the scope and implications of this requirement.

Zevachim 54 - November 7, 16 Cheshvan Nov 07, 2025

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Rav and Levi disagree about whether there was truly no base on the south and east sides of the altar, or whether a base existed but the blood could not be poured there. Various sources are cited to challenge both opinions, and each difficulty is addressed and resolved. One of the sources provides a detailed description of how the altar was constructed.

Rava, based on a drasha from a verse in Shmuel I 19:19, explains how David and Shmuel determined that the Temple would be built specifically in the territory of Binyamin and precisely at that location—not elsewhere. Although Ein Eitam was actually higher in elevation, two reasons are given for why that site was ultimately rejected.

Zevachim 53 - November 6, 15 Cheshvan Nov 06, 2025

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Public and individual sin offerings are categorized as kodshei kodashim. Public offerings include the goat offerings on Rosh Chodesh and the holidays. They are slaughtered and blood is accepted in the North of the Azara. The blood is sprinkled on the top of the altar. The kohen goes onto the sovev, a ledge of the altar, one cubit wide and five cubits off the ground that extends across the length of the altar. From there, he walks around the altar, placing the blood, using his finger, at the top of the altar near the horns. The remainder of the blood is then spilled at the base of the altar,

and the meat can be prepared in all manners, and is eaten by male kohanim for that day and night, until midnight.

Rabbi Elazar b'Rabbi Shimon holds that the blood was placed on the horns, while Rebbi holds that the blood just needs to be placed above the red line at the mid-height of the altar (chut hasikra). Within Rebbi's opinion, there is a debate between Rabbi Yochanan and Rabbi Elazar whether it needs to be placed on the edge of the corner or can it be up to a cubit away from the corner. Even though a braita clearly states "the edge of the corner," it is possible that is only ideally, but a cubit away would be sufficient as well.

Rabbi Elazar b'Rabbi Shimon agrees with Rebbi regarding the blood of a bird burnt offering, which can be done anywhere above the red line, but distinguishes between that and the sin offering of an animal as the Torah specified kranot, horns.

The Gemara brings a source for Rebbi's opinion from Yechezkel 43:15 and a source for the red line from Shmot 27:5.

There is a debate regarding the placement of the remainder of the blood on the base of the altar – some say both were on the Western part of the base, some say both were on the Southern part and some say the inner ones were poured on the Western part, while the outer ones were placed on the Southern part. What is the basis for the different opinions?

The burnt offering is slaughtered in the North and blood is collected in the North. The blood is placed on two corners, but covers all four sides. Rav and Shmuel, based on a tannaitic debate, disagree about whether the kohen throws the blood twice in each corner to get on both sides or in one throw reaching both sides.

The blood was placed only from two corners, as one of the corners does not have a yesod, base, underneath and the blood of the burnt offering needs to be placed on the altar where there is a base underneath, as derived from verses earlier in the Gemara. Why was there no base on the East and South sides? Since that area was specifically part of Yehuda's territory, and the rest of the altar was in Binyamin's territory, they did not extend the base there, as Binyamin was promised that the altar would be in his territory.

Zevachim 52 - November 5, 14 Cheshvan Nov 05, 2025

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The braita in Zevachim 51 extrapolates from the third mention (by the nasi) of the base of the altar that for all sacrifices on the outer altar the remainder of the blood is poured on the base, the yesod. The braita then raises a question: perhaps the extrapolation should be different — that the sprinkling of sacrificial blood on the outer altar must be performed only on the sides where there is a base, i.e., not on the southeast corner, since the base did not extend there.

A difficulty on that suggestion is drawn from the verse's wording. The verse states "to the base of the altar of the olah," which suggests relevance to all sacrifices on the outer altar rather than only to the olah. But the sin offering, which is placed on the outer altar, is positioned on all four corners and not limited to the three corners where there is a base. If the verse had intended the latter ruling, it should have been phrased "to the base of the olah," referring specifically to the burnt offering where that limitation would apply.

The Gemara resolves this difficulty by explaining the unique inclusion of the word "altar" in the verse: it teaches that when blood is spilled on the base, it must be spilled on the roof of the base (top flat surface) and not on the wall of the base. With this reading, the subsequent lines of the braita, where Rabbi Yishmael and Rabbi Akiva each say the law could have been derived by a kal va'chomer are reread including mention of the roof of the base.

Rabbi Yishmael and Rabbi Akiva appear to assert the same logical argument using slightly different wording. Rav Ada bar Ahava and Rav Papa propose possible distinctions between their positions. Rav Ada argues that because Rabbi Akiva used more extended language about the remainder of the blood, that it "does not atone" and "does not come for atonement purposes," Rabbi Akiva must regard pouring the remainder as nonessential. Rabbi Yishmael, having said only "it doesn't atone," must hold that pouring the remainder is essential.

Rav Papa rejects this reading, maintaining that no one posits an obligation to pour the remainder of the blood. He narrows the difference between Rabbi Yishmael and Rabbi Akiva to the specific case of the bird sin offering: whether mitzui, squeezing out the remainder of the blood and placing it directly on the wall of the altar while squeezing, is essential. Rav Papa understands Rabbi Yishmael to require mitzui, while Rabbi Akiva does not.

A braita is then cited to support Rav Papa, showing that Rabbi Yishmael holds pouring the remainder is not essential. A difficulty is raised against Rav Papa's position, but the Gemara resolves it. Rami bar Hama introduces a tana who maintains that for sin offerings whose blood is placed on the inner altar, pouring the remainder of the blood on the base of the altar is essential; Rava, however, rejects this understanding of the braita and its conclusion.

Rabbi Yochanan and Rabbi Yehoshua ben Levi dispute whether Rabbi Yehuda and Rabbi Akiva actually differ on the question of whether the remainder of the blood for inner sin offerings is essential.

Zevachim 51 - November 4, 13 Cheshvan Nov 04, 2025

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Study Guide

After suggesting that one can learn from Rabbi Meir's opinion about melika of a bird that is a treifa, that one can learn a binyan av from a kal va'chomer in kodashim, sacrificial items, the Gemara rejects this explanation because it is derived from chulin, not kodashim.

Can one derive a law through a binyan av and then use another method of hermeneutics to derive something else? The Gemara only suggests an answer for a binyan av on a binyan av, but that answer is rejected since the method of derivation in the braita does not make sense. It must be derived from a verse in the Torah, Vayikra 2:6, and the braita is just being used as an asmachta.

The remainder of the blood of the inner offerings is poured on the base of the altar on the western side. This is derived from Vayikra 4:7 where it states, "opposite the entrance to Ohel Moed," which refers to the exit of the sanctuary, which is by the western side of the altar.

In Vayikra chapter 4, the phrase "pour on the base of the altar" is mentioned for three different sacrifices. Each one teaches a different law relating either to the base of the altar or to the pouring of the remainder. The Gemara explains why these verses were available to be extrapolated and were not necessary for their straightforward meaning.

Zevachim 50 - November 3, 12 Cheshvan Nov 03, 2025

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The Gemara explores various hermeneutical methods used to derive halakhic laws - juxtaposition (hekesh), gezeira shava (verbal analogy), kal va'chomer (a fortiori reasoning), and binyan av (paradigm from precedent). It raises the question: can a law derived through one method serve as the basis for further derivation, either by the same method or a different one? They systematically examine each possible permutation, presenting logical arguments and textual proofs to evaluate the validity and limitations of such compound derivations. Importantly, this entire discussion is confined to laws pertaining to sacrificial items (kodashim) alone.

Zevachim 49 - November 2, 11 Cheshvan Nov 02, 2025

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From where do we derive that the law regarding slaughtering of the burnt offering must be in the North, and that if not, it is disqualified? Since the sin offering is invalid if not slaughtered and its blood received in the North, and this requirement is derived from the burnt offering, a logical argument is made that the same requirement must apply to the burnt offering itself: how can a secondary prohibition be more strict than the primary prohibition? Three halakhot are brought to challenge this logic, but all difficulties are resolved. The Gemara then presents a second derivation for the requirement of the North for a burnt offering, based on the repetition of this requirement in Vayikra 4:29, following its initial mention in verse 24.

The guilt offering must also be slaughtered and its blood collected in the North, and if not, it is disqualified. This is derived from two verses: Vayikra 7:2 and 14:13. A difficulty is raised regarding the use of the second verse, which relates to the sacrifices brought by the leper during the purification process, as that verse is needed for a different drasha. However, this challenge is resolved.

The verse concerning the leper's sacrifices juxtaposes the guilt offering with both the burnt offering and the sin offering. If the law of the North for a guilt offering is derived from the burnt offering, why is the sin offering mentioned in that verse as well? Ravina explains that its inclusion teaches the principle that a law derived through juxtaposition cannot be used to teach that same law in another case through juxtaposition. Rava derives this principle from a different source: the bull sin offering of the kohen gadol, Vayikra 4:9–10.

Can a law derived by juxtaposition be used to teach something through a gezeira shava? Initially, a proof is brought from the law regarding leprous clothing, which is derived from the law concerning a person with leprosy—originally derived through a gezeira shava. Rabbi Yochanan rejects this proof, arguing that the rules for deriving laws related to sacrificial items differ from those governing other laws. This distinction is demonstrated by the requirement of the North in the case of a guilt offering, which could have been derived from a gezeira shava from the sin offering, but was not - precisely for this reason.

Zevachim 48 - Shabbat November 1, 10 Cheshvan Oct 31, 2025

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Why does the Mishna begin with the bull offering of Yom Kippur as its first example? Given that the primary halakha regarding slaughtering in the northern part of the Azara (Temple courtyard) is derived from the burnt offering, one might expect that to be the opening case. Why would the inner sin offerings appear before regular sin offerings?

The verse that establishes the requirement of slaughtering in the North appears in the context of the sheep burnt offering. From this, the rabbis extrapolate the same requirement for burnt offerings brought from cattle. This derivation hinges on the presence of a connecting vav ("and") in the verse about sheep, which links it to the preceding section discussing cattle. The vav serves as a bridge, allowing the laws of the later section to inform those of the earlier one.

However, the Gemara challenges this method of derivation, questioning how it can be valid for those who reject such connections and brings a braita to prove that there is a debate regarding this issue. The debate is about whether one brings a hanging guilt offering if one is in doubt that one committed mei'la, misuse of consecrated property. After initially suggesting that the disagreement was about whether one can derive laws of one section from another if they are connected by a vav, this explanation is rejected, and three alternative interpretations are proposed. Of these, only the final one is accepted.

The sin offering, like the burnt offering, must be slaughtered in the North of the Azara. This is derived from Vayikra 4:29, which states that the sin offering is slaughtered "in the place of the burnt offering." Additional verses establish that not only must the blood be received in the North, but the priest receiving it must also be standing in the North. These requirements are shown to be essential and not merely ideal.

In Vayikra 4:24, the verse says, "And he shall slaughter it in the North." The Gemara analyzes the word "it" to determine what it might exclude. Four possibilities are considered, and after rejecting three, the Gemara concludes that the correct interpretation is that the animal itself must be in the North, but the person performing the slaughter need not be.

Since the sin offering is invalid if not slaughtered and its blood received in the North—and this requirement is derived from the burnt offering—a logical argument is made that the same strict requirement applies to the burnt offering itself.

Zevachim 47 - October 31, 9 Cheshvan Oct 31, 2025

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A sin offering that is slaughtered for the sake of a non-sacred animal, the sacrifice is valid. However, if the owner slaughtered it thinking that the animal was not sacred, it is disqualified. The second category is called mitasek, one who did not at all intend to do the act. The source for this disqualification is brought from two verses, as two are necessary to prove that the intention for the act of slaughtering a sacrifice is an essential component.

The Gemara explains that both tanna kama in the Mishna and Rabbi Yosi hold that the intention that is necessary, and can disqualify, is that of the kohen performing the sacrificial rites (or non-kohen who slaughtered). However, Rabbi Elazar b'Rabbi Yosi holds that the owner's intention can disqualify a sacrifice.

Abaye brings two others who seem to have a similar opinion to Rabbi Elazar regarding other areas of halakha. Each case involves an instance where one person is performing an action on someone else's item, and the owner's intent can determine the status of the item. One case deals with slaughtering for idol worship, and the other is whether or not an item is considered significant enough to be liable for carrying on Shabbat.

The fifth perek specifies details relating to all the sacrifices, including the location of the slaughtering and acceptance of the blood, where the blood is placed, etc. It begins with kodshei kodashim, a higher level of sanctity. The slaughtering of these sacrifices must take place on the northern side of the Azara.

Before the Mishna details each of the offerings, it begins with a general statement about all kodshei kodashim and says their slaughtering is performed in the North. Why didn't it also mention another issue that is true for all of them - that their blood is collected in a sacred vessel? The Gemara explains that at first, they thought the blood of the leper could be collected in the kohen's hand, but they then realized that his hand can be used only for the blood going on the leper's ear, finger, and toe. The blood that is placed on the altar must first be placed in a sacred vessel. Since they originally thought otherwise, and two kohanim accept blood, each in a different manner, this is omitted from the opening line of the Mishna.

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