There is a debate between Rabbi Eliezer and the rabbis regarding a mixture of limbs – can they be brought on the altar? Our mishna has one version of which case they argue about and a braita is brought which has a different version. If blood is mixed up with water or another substance, can it be presented on the altar?
If a guilt offering and a peace offering get mixed up, there is a debate whether or not they can be brought and treated as the more stringent of the two regarding time/place requirements or whether they need to be left to graze so as to not create a situation where we are creating a situation in which holy items that otherwise would not be disqualified can now potentially be disqualified. Rabbi Shimon’s opinion, which allows this, is questioned. Rava thinks that he only allows in if the situation already exists but not lechatchila. Abaya brings several sources to question this assumption of Rava. Rav Yosef questions Abaye – why he didn’t bring another source against Rava.
Questions are raised regarding some of the cases in the mishna. How can there be a case of a treifa mixed in with other animals – wouldn’t the treifa be identifiable? How can animals designated to be sacrificed that got mixed up with others be slaughtered, doesn’t smicha have to be performed by the owner? A question relating to bechor is raised and an attempt to answer it is brought from our mishna.
More cases regarding forbidden items that are mixed up with regular items are discussed and various opinions are brought.
The gemara provides two answers to the question on the mishna of why the problematic animal is not canceled out in a group of other animals according to Rabbi Yochanan who thinks that only items that are sold exclusively by item are not canceled in a mixture? A suggestion is made regarding laws relating to probabilities – why can’t we separate one animal at a time and claim that each time it emerged from a majority of good animals? A discussion ensues regarding laws of probabilities. Rava claims that since the animal is not canceled out, if any of the animals in the mixture are brought on the altar, they do not provide atonement and a new sacrifice must be brought in its place. This assumption is also questioned.
Laws regarding mixtures of forbidden animals that got mixed with animals that were designated as sacrifices are discussed. The gemara questions why this mishna was brought as there are other mishnayot that seem to say the same thing. Answers are brought. Then the gemara questions why regular laws of mixtures apply to animals?
What are the sources for Rabbi Yehuda and Rabbi Meir’s opinions? A verse regarding the forbidden fat of neveila and treifa are brought in to question Rabbi Yehuda’s proof text. After that is resolved, counter questions are brought on Rabbi Meir – how does he deal with the extra words in the various verses that Rabbi Yehuda derived his opinion from.
If a non kohen does melika, does it cause the bird to be impure? Derivations are brought for the cases in the mishna that differentiate between those that do become impure and those that don’t. Does melika of a treifa remove the status of the impurity of a neveila?
Today’s shiur is sponsored by Caroline Musin in honor of the Yeshivat Maharat graduates.
The gemara raises questions on Rav Ada bar Ahava’s understanding of Rabbi Yehoshua and in the end explains Rabbi Yehoshua in a different manner. Depending on how or where the melika is performed, affects whether or not is has the status of a neveila of a pure bird and can cause impurities while the person is eating it.
Rabbi Yehoshua holds that a bird burnt offering that is slughtered in the place of the bird sin offering and in the way the sin offering is done and with the intent of it being a sin offering, there is no law of meila (misuse of consecrated property). There is a debate between him and Rabbi Eliezer, each bringing arguments and counter-arguments. Rav Ada bar Ahava explains that Rabbi Yehoshua holds that the offering transforms into a sin offering. The gemara asks if the reverse would hold true for a sin offering offered as a burnt offering. Mishnayot in masechet Kinim are brought to question Rav Ada bar Aghava’s understanding of Rabbi Yehoshua.