Hadran: Advancing Talmud Study for Women

The Mishna states that the method of slaughtering a red heifer (para aduma) is not the same method used for breaking the back of the neck of a decapitated heifer (egla arufa), and vice-versa. A braita brings a source demonstrating that one cannot break the back of the neck of the para aduma and that one cannot slaughter the egla arufa. Both laws are derived from verses found within the passage of the egla arufa.

The Mishna notes that while blemished kohanim are disqualified from Temple service, blemished Levites are fit for their respective duties. Conversely, while Levites are restricted to a specific age range for their service, kohanim can work in the Temple at all ages. A braita derives a source for both of these exclusive rules from a verse in Bamidbar 8:24. The age limitation on Levites only concerned the period of carrying the Tabernacle in the desert; for the singing service, there is no age limitation, provided the Levite can still sing properly.

Regarding this age restriction for the Levites, a contradiction arises between two verses, as one states the youngest age one can work is thirty, while another states twenty-five. The Gemara reconciles this by differentiating the stages: at twenty-five a Levite begins his training, and at thirty he can actually perform the service.

A braita brings a debate about the minimum age for kohanim to begin serving in the Temple – either at the biological age of maturity (the appearance of two pubic hairs) or at the age of twenty. The maximum age for their service is when they reach old age, which Rabbi Ela in the name of Rabbi Chanina defines as the point when one begins to tremble.

Rav Chisda explains the scriptural source behind this minimum age debate. Later, the Gemara brings two explanations regarding whether Rebbi’s requirement of twenty as the minimum age is an enacted rabbinic law, or if it was instituted because the older kohanim felt uncomfortable with teenagers performing the sacred Temple service.

The method of contracting ritual impurity in earthenware vessels is not the same method of contracting impurity in other vessels. A braita details the exact differences and delineates the scriptural sources from which they are derived.

The Gemara introduces a braita to show the source for the debate between the rabbis and Rabbi Elazar b’Rabbi Shimon in a bird burnt offering. The braita presents three distinct opinions on the biblical term “k’mishpat” regarding a bird burnt offering. The Sages debate whether this term compares it to an animal sin offering or a bird sin offering, detailing the exact procedural laws they share. This very debate serves as the foundation for the conflicting views of the rabbis and Rabbi Elazar b’Rabbi Shimon regarding whether the two simanim must be severed completely.

The Mishna states the age rules for birds for sacrifices: mature turtledoves (torim) are valid while young ones are not, whereas young pigeons (bnei yonah) are valid while mature ones are not. The Gemara defines the exact boundaries of these stages, analyzing the transitional phase known as techilat hatzahov (when the plumage around the neck begins to turn a golden/yellow color), which is disqualified in both species.