Hadran: Advancing Talmud Study for Women

If one becomes impure, must one repeat the washing of hands and feet? A source is brought from Mishna Para 3:7 regarding the para aduma (red heifer) to suggest that re-washing is not required. However, this proof is rejected, as the laws concerning the para aduma are considered more lenient.

Can a kohen immerse his hands and feet directly in the water of the basin, or must the water be poured over them? Rav Nachman bar Yitzchak cites a source to support the permissibility of immersion, but the inference is ultimately rejected.

Regarding the timing for sinking the water into its pit to prevent disqualification for the following day, three opinions are presented:

• Rabbi Chiya bar Yosef distinguishes between rites performed during the day and those at night. For daytime rites, the water must be sunk at sunset; for nighttime rites, at dawn.
• Rav Chisda maintains that for all rites, the water must be sunk at dawn.
• Rabbi Yochanan holds that once the water is sunk at the beginning of the night, it may not be raised again until morning.

Rabbi Yochanan’s position is examined in light of other statements he made that appear contradictory. The analysis also ensures his view is clearly differentiated from those of Rav Chisda and Rabbi Chiya bar Yosef, with whom he disagrees.

A challenge is raised against Rav Chisda’s opinion, but it is resolved.

Rebbi and Rabbi Elazar b’Rabbi Shimon disagree about whether the sanctification of a kohen’s hands and feet, performed before Temple service, is nullified each night, requiring repetition the next morning. According to Rabbi Elazar b’Rabbi Shimon, the sanctification remains valid overnight, and there is no need to repeat it.

Ilfa raises a question based on this view: If the sanctification remains valid overnight, is the water in the Temple’s basin also unaffected and not disqualified by nightfall? Rabbi Ami quotes Rabbi Yochanan, who reports that Ilfa later answered that the water is indeed not disqualified overnight. However, Rabbi Yitzchak bar Bisna challenges this conclusion.

A Mishna in Yoma describes a device used in the Temple—the muchni—which lowered the water into a well each night to prevent it from becoming disqualified by remaining overnight. The Gemara attempts to use this source to support the possibility that Rabbi Elazar b’Rabbi Shimon holds the water is disqualified overnight. This is based on an earlier Mishna in the same chapter that discusses the location of the bull’s slaughter on Yom Kippur, which aligns with Rabbi Elazar b’Rabbi Shimon’s opinion: the area between the altar and the ulam (entrance hall), designated for slaughtering kodashei kodashim (most holy offerings). If the earlier Mishna accords with his opinion, it stands to reason that the later Mishna accords with his opinion as well. However, since the passage can also be interpreted in accordance with Rebbi’s view, no definitive conclusion is reached.

A Mishna in Yoma describes a device used in the Temple, the muchni, to lower the water into a well each night to prevent it from becoming disqualified overnight. The Gemara attempts to prove that this source aligns with Rabbi Elazar b’Rabbi Shimon’s view, proving that he holds the water is disqualified overnight, as an earlier Mishna in the chapter that describes the location of the slaughtering of the bull on Yom Kippur accords with his opinion. This location, between the altar and the ulam, matches Rabbi Elazar b’Rabbi Shimon’s opinion regarding the designated area for slaughtering kodashei kodashim (most holy offerings). However, the passage can also be interpreted according to Rebbi’s view, so no definitive conclusion is reached.

Rabbi Yochanan rules that a kohen who removes ashes from the altar during the final part of the night sanctifies his hands and feet for the day, despite it still being nighttime. Abaye explains this ruling according to Rebbi, while Rava explains it according to Rabbi Elazar b’Rabbi Shimon. A challenge is raised against Rava’s interpretation, but it is ultimately resolved.

Two additional questions are discussed:

1. Does leaving the Temple cancel the sanctification of one’s hands and feet? Four sources are brought to address this, but each is rejected, and the question remains unresolved.
2. Does becoming impure cancel the sanctification? Two of the sources cited in the previous discussion are brought in an attempt to answer this question as well.

A Mishna is quoted from Masechet Eruvin 103, permitting a kohen to put on a bandage made from a reed on an injured finger while he is in the Temple, but not outside the Temple, as this is forbidden by rabbinic laws, and rabbinic laws are suspended in the Temple. However, if he intends to draw blood, that is forbidden as that is a Torah prohibition. Rabbi Yehuda, son of Rabbi Chiya, qualifies the Mishna that it is only relating to issues of Shabbat, but if the kohen put a sash around his finger, there would be an additional problem of wearing an extra garment. However, Rabbi Yochanan disagrees and only forbids an extra garment in a location where the special kohen clothes are meant to be. Rava disagrees with Rabbi Yochanan, as he holds even where there are no clothes, e.g., on a finger, there is still a prohibition, but distinguishes. If it is where the kohen wears his clothes, any side cloth will be problematic. If it is somewhere else, it will be prohibited if it is 3×3 fingers.

A second version of the three opinions are brought, in which it is clear that Rabbi Yochanan disagrees with Rabbi Yehuda, and that Rabbi Yochanan and Rava disagree, but the Gemara asks whether or not Rava and Rabbi Yehuda disagree, and they conclude that they do not disagree.

Rava asks six questions, Rav Ashi adds a seventh, and Rabbi Zeira an eighth relating to issues with the kohen’s clothing. An answer is brought only for the last question regarding tefillin, if they are considered a chatzitza (interposition) between the clothing and the kohen’s body.  Two braitot are brought to raise a difficulty with the answer, but are resolved.

A source is brought for the disqualification of work performed in the Temple by a kohen who is mechusar kipuurim.

A source is brought for the disqualification of work performed in the Temple by a kohen who has not washed his hands and feet from the basin in the Temple beforehand.

A  braita distinguishes between the washing of hands that the kohen gadol does on Yom Kippur before and after going in the mikveh when changing his clothes, which is not essential, and the washing done by the kohanim daily, which is essential. Why is there a distinction?

Four distinct verses are cited to teach that a kohen who performs a service in the Temple without wearing the prescribed priestly garments renders the sacrifice invalid. Each verse contributes a unique aspect to this halakha, clarifying different scenarios.

A braita further analyzes various garment-related issues—such as garments that are too long or too short, worn out, duplicated (e.g., wearing two pairs of pants), or missing one garment. It distinguishes between cases that invalidate the service and those that do not. However, statements by Shmuel and Rav regarding overly long or short garments appear to contradict the braita, which does not disqualify those cases. These apparent contradictions are addressed and resolved through deeper analysis.

Additionally, several drashot are derived from the Torah’s use of the word “bad“ in describing the kohen’s clothing. The term is interpreted to mean fine linen, and the derivation of this meaning is explored through textual and linguistic analysis.

A verse from Vayikra 21:6 is cited to demonstrate that if a tvul yom – someone who has immersed in a mikveh but must wait until sunset to complete their purification – performs one of the essential sacrificial rites, the sacrifice is invalidated. The discussion explores how this verse specifically refers to a tvul yom and not another form of impurity.

The Mishna lists three distinct categories: an impure person, a tvul yom, and a mechusar kaparah – someone who has completed immersion and sunset but still needs to bring a sacrificial offering (e.g., a zav on the eighth day of his purification). The necessity of listing all three is examined, highlighting the unique halachic implications of each status.

Sources are brought to prove that if a kohen performs sacrificial rites without wearing all the required priestly garments, the sacrifice is disqualified.

If one becomes impure, must one repeat the washing of hands and feet? A source is brought from Mishna Para 3:7 regarding the para aduma (red heifer) to suggest that re-washing is not required. However, this proof is rejected, as the laws concerning the para aduma are considered more lenient.

Can a kohen immerse his hands and feet directly in the water of the basin, or must the water be poured over them? Rav Nachman bar Yitzchak cites a source to support the permissibility of immersion, but the inference is ultimately rejected.

Regarding the timing for sinking the water into its pit to prevent disqualification for the following day, three opinions are presented:

• Rabbi Chiya bar Yosef distinguishes between rites performed during the day and those at night. For daytime rites, the water must be sunk at sunset; for nighttime rites, at dawn.
• Rav Chisda maintains that for all rites, the water must be sunk at dawn.
• Rabbi Yochanan holds that once the water is sunk at the beginning of the night, it may not be raised again until morning.

Rabbi Yochanan’s position is examined in light of other statements he made that appear contradictory. The analysis also ensures his view is clearly differentiated from those of Rav Chisda and Rabbi Chiya bar Yosef, with whom he disagrees.

A challenge is raised against Rav Chisda’s opinion, but it is resolved.

Rebbi and Rabbi Elazar b’Rabbi Shimon disagree about whether the sanctification of a kohen’s hands and feet, performed before Temple service, is nullified each night, requiring repetition the next morning. According to Rabbi Elazar b’Rabbi Shimon, the sanctification remains valid overnight, and there is no need to repeat it.

Ilfa raises a question based on this view: If the sanctification remains valid overnight, is the water in the Temple’s basin also unaffected and not disqualified by nightfall? Rabbi Ami quotes Rabbi Yochanan, who reports that Ilfa later answered that the water is indeed not disqualified overnight. However, Rabbi Yitzchak bar Bisna challenges this conclusion.

A Mishna in Yoma describes a device used in the Temple—the muchni—which lowered the water into a well each night to prevent it from becoming disqualified by remaining overnight. The Gemara attempts to use this source to support the possibility that Rabbi Elazar b’Rabbi Shimon holds the water is disqualified overnight. This is based on an earlier Mishna in the same chapter that discusses the location of the bull’s slaughter on Yom Kippur, which aligns with Rabbi Elazar b’Rabbi Shimon’s opinion: the area between the altar and the ulam (entrance hall), designated for slaughtering kodashei kodashim (most holy offerings). If the earlier Mishna accords with his opinion, it stands to reason that the later Mishna accords with his opinion as well. However, since the passage can also be interpreted in accordance with Rebbi’s view, no definitive conclusion is reached.

A Mishna in Yoma describes a device used in the Temple, the muchni, to lower the water into a well each night to prevent it from becoming disqualified overnight. The Gemara attempts to prove that this source aligns with Rabbi Elazar b’Rabbi Shimon’s view, proving that he holds the water is disqualified overnight, as an earlier Mishna in the chapter that describes the location of the slaughtering of the bull on Yom Kippur accords with his opinion. This location, between the altar and the ulam, matches Rabbi Elazar b’Rabbi Shimon’s opinion regarding the designated area for slaughtering kodashei kodashim (most holy offerings). However, the passage can also be interpreted according to Rebbi’s view, so no definitive conclusion is reached.

Rabbi Yochanan rules that a kohen who removes ashes from the altar during the final part of the night sanctifies his hands and feet for the day, despite it still being nighttime. Abaye explains this ruling according to Rebbi, while Rava explains it according to Rabbi Elazar b’Rabbi Shimon. A challenge is raised against Rava’s interpretation, but it is ultimately resolved.

Two additional questions are discussed:

1. Does leaving the Temple cancel the sanctification of one’s hands and feet? Four sources are brought to address this, but each is rejected, and the question remains unresolved.
2. Does becoming impure cancel the sanctification? Two of the sources cited in the previous discussion are brought in an attempt to answer this question as well.

A Mishna is quoted from Masechet Eruvin 103, permitting a kohen to put on a bandage made from a reed on an injured finger while he is in the Temple, but not outside the Temple, as this is forbidden by rabbinic laws, and rabbinic laws are suspended in the Temple. However, if he intends to draw blood, that is forbidden as that is a Torah prohibition. Rabbi Yehuda, son of Rabbi Chiya, qualifies the Mishna that it is only relating to issues of Shabbat, but if the kohen put a sash around his finger, there would be an additional problem of wearing an extra garment. However, Rabbi Yochanan disagrees and only forbids an extra garment in a location where the special kohen clothes are meant to be. Rava disagrees with Rabbi Yochanan, as he holds even where there are no clothes, e.g., on a finger, there is still a prohibition, but distinguishes. If it is where the kohen wears his clothes, any side cloth will be problematic. If it is somewhere else, it will be prohibited if it is 3×3 fingers.

A second version of the three opinions are brought, in which it is clear that Rabbi Yochanan disagrees with Rabbi Yehuda, and that Rabbi Yochanan and Rava disagree, but the Gemara asks whether or not Rava and Rabbi Yehuda disagree, and they conclude that they do not disagree.

Rava asks six questions, Rav Ashi adds a seventh, and Rabbi Zeira an eighth relating to issues with the kohen’s clothing. An answer is brought only for the last question regarding tefillin, if they are considered a chatzitza (interposition) between the clothing and the kohen’s body.  Two braitot are brought to raise a difficulty with the answer, but are resolved.

A source is brought for the disqualification of work performed in the Temple by a kohen who is mechusar kipuurim.

A source is brought for the disqualification of work performed in the Temple by a kohen who has not washed his hands and feet from the basin in the Temple beforehand.

A  braita distinguishes between the washing of hands that the kohen gadol does on Yom Kippur before and after going in the mikveh when changing his clothes, which is not essential, and the washing done by the kohanim daily, which is essential. Why is there a distinction?

Four distinct verses are cited to teach that a kohen who performs a service in the Temple without wearing the prescribed priestly garments renders the sacrifice invalid. Each verse contributes a unique aspect to this halakha, clarifying different scenarios.

A braita further analyzes various garment-related issues—such as garments that are too long or too short, worn out, duplicated (e.g., wearing two pairs of pants), or missing one garment. It distinguishes between cases that invalidate the service and those that do not. However, statements by Shmuel and Rav regarding overly long or short garments appear to contradict the braita, which does not disqualify those cases. These apparent contradictions are addressed and resolved through deeper analysis.

Additionally, several drashot are derived from the Torah’s use of the word “bad“ in describing the kohen’s clothing. The term is interpreted to mean fine linen, and the derivation of this meaning is explored through textual and linguistic analysis.

A verse from Vayikra 21:6 is cited to demonstrate that if a tvul yom – someone who has immersed in a mikveh but must wait until sunset to complete their purification – performs one of the essential sacrificial rites, the sacrifice is invalidated. The discussion explores how this verse specifically refers to a tvul yom and not another form of impurity.

The Mishna lists three distinct categories: an impure person, a tvul yom, and a mechusar kaparah – someone who has completed immersion and sunset but still needs to bring a sacrificial offering (e.g., a zav on the eighth day of his purification). The necessity of listing all three is examined, highlighting the unique halachic implications of each status.

Sources are brought to prove that if a kohen performs sacrificial rites without wearing all the required priestly garments, the sacrifice is disqualified.

The Gemara presents three proofs that the service of a non-priest (zar) in the Temple is invalid: one from a verse, and two derived through a kal v’chomer argument. It then brings four proofs that the service of a mourner, before burial (onen), in the Temple is also invalid: two from verses and two from kal v’chomer reasoning.

Rava attempts to limit the disqualification of the onen to the case of an individual offering, based on a kal v’chomer from ritual impurity that is permitted in communal offerings. In other words, if impurity does not invalidate a communal offering (when the majority of the community is impure), perhaps mourning should not invalidate it either. However, Rava bar Ahilai rejects this argument, claiming that accepting such a kal v’chomer would open the door to additional a fortiori arguments that could lead to incorrect halakhic conclusions, and therefore it should not be accepted.