Hadran: Advancing Talmud Study for Women

This is the daf for Shabbat. 

There is a debate regarding whether apple juice can be used to leaven the dough for the two mincha offerings that are required to be chametz. In Mishna Terumot 10:2, it is explained that apples of teruma that leaven a dough are significant and cannot be nullified; this is because leavening is considered a transformative action that fundamentally alters the dough. While it may initially appear that the Mishna supports the position that apple juice is a valid leavening agent for these offerings, the text can also be reconciled with the opposing view. One can distinguish between different levels of leavening, suggesting that the “leavening” mentioned in the Mishna may be chametz nukshe, which does not satisfy the specific leavening requirements for the mincha offerings.

Rabbi Ila and Rav Yitzchak bar Avdimi debate whether the mincha of a sinner, which is offered without oil, may contain water. Initially, the Gemara assumes the root of this debate is whether we determine the measurement of an item that has changed form based on its original state or its current state. If we follow the current size, water may be added because the kometz (handful) is measured based on the substance in its present form. However, if it must be measured by its original size, adding water would mean the handful no longer contains the required amount of flour, as the volume has been altered by the liquid. Ultimately, the Gemara rejects this explanation and concludes that both sages agree items are measured by their current state; their actual debate concerns how to interpret the requirement for a sinner’s mincha to be “dry”—whether this means it must be completely dry of all liquid, or merely dry of oil.

The Gemara continues to delve into whether the halakhic measurements of items that have changed in size are determined by their present state or their original state. A Mishna in Uktzin 2:8 is cited regarding the laws of ritual impurity for a piece of meat that has shrunk to less than the size of an egg (k’beitza)—the minimum volume required to transmit impurity. Two groups of sages disagree over the correct version of this Mishna: one asserting that the item is assessed based on its original size, and the other maintaining it is assessed by its current size.

The Gemara raises a difficulty against the opinion that items are measured by their original size; specifically, in a case where meat expanded to exceed the size of an egg, it is ruled to transmit impurity. This challenge is resolved by explaining that the law in that specific source is Rabbinic in nature, rather than a Torah law. A second difficulty is raised from a braita discussing the opposite case: if meat shrinks below the required volume, it no longer transmits impurity. However, Raba rejects this proof, explaining that all would agree an item cannot transmit impurity if its current state is too small. He clarifies that the sages were only stringent in cases where an item was originally too small but later expanded to the requisite volume. The true point of disagreement, according to Raba, is a case where the item originally met the requirement, shrunk, and then expanded again. The question is whether the item was “rejected” (nidcheh) during its middle stage – thereby losing its ability to transfer impurity permanently – or if it regains its ability to transmit impurity upon re-expanding.

A difficulty is then raised against the position that it remains pure even after re-expanding.

A challenge from Tosefta Terumot 4:2 is brought against Raba’s premise that everyone agrees a shrunken item is measured by its current state. This challenge involves the laws of separating tithes from fresh figs for dried ones; however, the difficulty is ultimately resolved by explaining that the case does not concern standard tithes, but rather terumat ma’aser (the tithe of the tithe). Unlike regular ma’aser, terumat ma’aser does not require an exact measurement, and it is considered preferable to err on the side of generosity by giving more to the kohen.

Rabbi Shimon and Rabbi Yehuda disagree about whether the communal sin offering is paid for by the Temple treasury or if there is a new dedicated collection from the people. Two different versions are brought regarding who held which position, and the Gemara assumes that they switched their positions at some point and concludes that Rabbi Shimon holds it is paid for by the Temple treasury, and Rabbi Yehuda by a new collection.

Rabbi Yochanan asked about the situation described in the Mishna that the kohen gadol died and there is no one yet appointed and a full issaron is brought. Is this brought twice daily in both the morning and afternoon, or only once a day? Rava brings a proof that it is brought twice daily, which is mentioned to Rabbi Yirmia, and he scoffs at it, insulting Rava as a “Bavlai tipshai” (stupid Babylonian). Rava then brings a different proof from a verse in the Torah that calls it tamid, comparing it to the tamid sacrifice which is brought twice daily. The Gemara concludes that Rava is correct, as can be seen from a braita that says so explicitly.

In a regular case where a kohen gadol brings one issaron and divides it between the morning and afternoon, there is a debate between Abba Yosi ben Dostai and the rabbis about whether two handfuls of frankincense are brought or only one. Rabbi Yochanan asks whether the frankincense would be doubled according to the rabbis in a case when the community or heirs bring it (if the kohen gadol had died) and whether the oil would be doubled according to both opinions. A braita is brought from which they understand that neither is doubled, according to both opinions.

Most mincha offerings are matza, other than the special sacrifice brought on Shavuot and ten of the loaves of the thanksgiving offering which are chametz. How was the leavening agent measured in the measuring of the flour for the offering?