Hadran: Advancing Talmud Study for Women

There are two contradictory braitot regarding the oil of the leper that was sprinkled for the sake of the wrong sacrifice. One rules that it is disqualified, and the other rules that it is valid. At first, it was suggested that one matches the opinion of Rabbi Eliezer – who disqualifies a guilt offering (which the oil of the leper is brought with) that is brought with the wrong intent – but this suggestion is rejected. They conclude by saying that each relates to a different issue: the one that permits is referring to permitting the remainder of the oil to be eaten, while the one that disqualifies relates to the owner receiving purification.

The Mishna discusses elements of the Menora, mezuza, tefillin, and tzitzit that are essential. In the Menora, the seven branches are essential.

The Gemara brings a braita that explains other elements of the Menora that are essential. It must be made from one chunk of gold; however, while the “chunk” is essential, it could be made from metals other than gold if gold is unavailable. How is this derived from the verses? How does this differ from the trumpets?

Rav Papa, son of Rav Chanin, brought a braita with a debate between two Tannaim about whether all other metals could be used or only silver. However, Rav Yosef brings an alternative braita stating that the debate was about wood, but all agree that all other metals can be used. Rav Yosef further proves from two other braitot that his version is correct.

Shmuel quotes an elder who described the height of the Menora and what could be found at every level. He also listed how many of the decorative elements were to be found on the Menora and ruled that each one is an essential part of the Menora.

The Mishna lists different elements of the mincha and other offerings that are essential. The Gemara delves into the derivations for each of these. Some elements are repeated Torah, and this repetition serves as an indicator that the act must be performed in that specific way. Others are deemed essential due to a specific formulation in the verse – a word that indicates a particular detail is necessary.

The Gemara delves into two specific issues related to items on the list. One involves the four species of the lulav. A statement of Rav Chanan bar Rava is brought—that the essential element of the four species is that they be present, but they do not all need to be taken at once. A difficulty is raised against him from a braita that makes clear that the species need to be bound together. This is resolved by explaining that there are two different Tannaitic positions on this, based on whether or not the species are required to be bound.

The second issue is the sprinkling of the blood of the Red Heifer, which must be performed while facing the Sanctuary. There are two contradictory braitot: one holds that if the blood is not sprinkled while facing the Sanctuary, it is disqualified, while another holds that it is not. Two resolutions are brought – either each source reflects a different Tannaitic position, or each is addressing a different situation.

If the remainder of the mincha offering becomes impure, lost, or burned before the kometz is offered, according to Rabbi Eliezer and Rabbi Yehoshua’s approaches regarding sacrifices, one can explain what they would each hold on whether the kometz may still be burned. In the case of animal sacrifices, Rabbi Eliezer permits the sprinkling of the blood even if there is no meat left, whereas Rabbi Yehoshua forbids it.

Rav explains that Rabbi Yehoshua’s restriction only applies if the entire remainder is lost; however, if even a portion remains, the kometz may be burned. This aligns with his view on animal sacrifices – that if even an olive-bulk of meat or sacrificial fats remains, the blood may be sprinkled.

Does the kometz require a sacred vessel after being taken from the meal offering, or can it be brought by hand to the altar? Rabbi Shimon and the Sages differ on this requirement, with Rabbi Shimon ruling that a vessel is not required at this stage. The Gemara explores three different approaches to explain the underlying logic of Rabbi Shimon’s lenient view, bringing braitot to challenge the different opinions.

If the kometz is split into two parts, the Mishna rules that it can be burned in two separate actions. However, Rabbi Yochanan and Rabbi Yehoshua ben Levi disagree about whether it can be split into more than two parts. What is the basis of their debate?

Rabbi Yochanan and Rabbi Chanina disagree about the exact point at which the burning of the kometz renders the remainder permitted for consumption.