What is pigul (פִּיגוּל)? TB Zevakhim 13

Daf TB Zevakhim is the source for the laws of Pigul. Pigul is a sacrifice which becomes invalid because of an improper thought at the time of one the four steps sacrificing an animal, the slaughtering (שחיטה), the receiving the blood into a bowl (קבלה), the transfer of the blood to the altar (הולכה), and sprinkling the blood on the altar (זריקה). The model for the laws of pigul are derived from the well-being-shemamim sacrifice.

There are two forms of pigul. The first is khutz lezamni (חוץ לזמנו), outside the appropriate time frame. The penalty of khutz lezamni (חוץ לזמנו) is kareit. The second is khutz lemekamo (חוץ למקמו). For example, the kohen slaughters the animal in a place where the Torah forbids. Although khutz lezamni (חוץ לזמנו), it does not carry the penalty of kareit.

For example, If during one of the four steps of sacrificing an animal, one has the improper thought to consume the sacrifice or having the altar consume it outside the prescribed timeframe the sacrifice becomes invalid.

The importance and the power of teshuva, repentance TB Zevakhim 7

 I love when there’s a coincidental connection between the daf yomi and the holiday were about to celebrate. Today is erev Rosh Hashanah. One of the most famous and well-known prayers is the Unetaneh Tokef which says “On Rosh Hashana their decree is inscribed, and on Yom Kippur it is sealed…But repentance, and prayer and charity annul the evil decree.”

Daf TB Zevakhim 7 reminds us of the importance and the power of repentance. A sin offering, khatat חַטָאת , is brought to the Temple to gain atonement for one who accidentally and unintentionally transgressed a negative commandment. There are some sages who hold that the whole burnt offering, olah עוֹלָה, has a secondary role by gaining atonement for one who accidentally and unintentionally transgressed a positive commandment like forgetting to put on tefillin one day. The Gemara reminds us that sacrifice by itself is not sufficient for the person to gain atonement. The person has to do teshuva to gain atonement.

“And Rava says: A burnt offering is a gift [doron] to God; its essential purpose is not atonement. Rava supports his assertion: What are the circumstances under which a burnt offering atones for violating a positive mitzva? If one brings a burnt offering without repentance for his transgression, he may not sacrifice it at all, as “the sacrifice of the wicked is an abomination” (Proverbs 21:27). And if there is repentance, isn’t it taught in a baraita that if one violates a positive mitzva and repents, God forgives him before he even moves from his place? If so, why is he required to bring an offering? Rather, conclude from it that a burnt offering is a gift that one brings in order to appease God even after he is forgiven.” (Sefaria.org translation)

Rava teaches us that without teshuva bringing a sacrifice has no effect. It’s not a magic cure. That’s how important teshuva is! We have to do the hard work of turning our lives around first. Now that the Temple no longer stands, we only have teshuva gain atonement. Teshuva is really powerful because God immediately forgives us for transgressions when our repentance is sincere. That’s good to know as we enter Rosh Hashanah tonight.

Keeping in mind the correct sacrifice and the person who is offering it TB Zevakhim 4

An offering of a sacrifice must be performed for its own sake (leshma-לִשְמָהּ) meaning while bringing a sin offering a person cannot change the intention to bring a whole burnt offering during the course of the sacrifice. Today’s daf TB Zevakhim 4 calls this shenui kodesh, לְשִׁינּוּי קוֹדֶשׁ. We have previously learned that the sacrifice is still kosher, but becomes detached from the person offering it. He needs to replace it with another animal for the original intention.

An offering of the sacrifice must be performed for the sake of the same individual meaning while sacrificing a sin offering for Reuvan, the priest can’t mistakenly articulate now the sacrifice is for Shimon. The Gemara calls this shenui ba’alim, שִנּוּי בְעָלִים.

There are four different components for each sacrifice that should be done with the right kavanah, for its own sake and for the sake of the individual bringing the sacrifice. They are: 1, Shekhita (שְׁחִיטָה), proper slaughtering of the animal; 2, Kabbalat hadam (קָבָּלַת הַדָּם), collecting the blood into a bowl; 3, Holakha (הולָכָה), walking the blood to the altar; 4, Zerikah (זְרִיקָה), sprinkling the blood on the altar. Even when one begins the sacrifice with the wrong kavanah, the other components need to be done with the proper kavanah.

The Gemara shows that since each one of these four components of the sacrifice have a unique element, one cannot derive these halakhot of intention one from the other. Each component needs a proof text why shenui kodesh and shenui ba’alim would detach the sacrifice from the one offering it. The Gemara cites the verses where the rabbis learn one needs the proper intention for the sake of the sacrifice and for the sake of the individual bringing the sacrifice during each one of the four parts of a sacrifice.

 

#Rosh Hashana#devartorah Let’s make the most of the time we have left.

At the age of 64, British novelist William Somerset Maugham decided that he had better write his autobiography, even though his health was still good. He did so entitled it The Summing Up. But why sum up your life at 64? “An occasional glance at the obituary columns,” he explained, “suggests that the 60s can be very unhealthy.” That may be true, but Maugham survived another 27 years and died at the age of 91.

No matter how young or old we are, is good on Rosh Hashanah to review our lives. Where have we been on our earthly journey? Have we been achieving our goals? Are we developing into the kind of people we aspire to be?

Just as important is the question of whether we are becoming the men and women God wants us to be. Are we making the most of the opportunities before us-opportunities to live holy lives, serve others, and bring honor to God’s name in both words and deeds? Because life is as “a passing shadow or a dream that will fly away” (the High Holiday prayer Unetaneh Tokef based on Psalm 144:4 and Job 20:8), we would be wise to make the most of our limited days.

We cannot change the way we spent our time in the past. But from this moment on, we can pray, do teshuvah (repent), and give tzedakkah not only to avert the severity of the decree, but more importantly fulfill His will for our lives. We have the present moment-let’s make the most of it! 

Shana Tova

Is the law based on logic or textual analysis? TB Zevakhim 3

Yesterday we learned that Rav Pappa missed Rava’s excellent class the night before. Rava raised a contradiction between two mishnayot and then resolved the contradiction. On today’s daf TB Zevakhim 3 Ravina continued to fill in Rav Pappa what he missed the night before.

“Rava further raises another contradiction: Did Rav Yehuda say that Rav says that a sin offering (khatat חַטָאת) that one slaughtered for the sake of a burnt offering (olah עוֹלָה) is unfit, whereas if one slaughtered the animal for the sake of consumption of non-sacred meat (khulin-חוּלִין ), it is fit? Apparently, only improper intent that is of its type, i.e., for the sake of another offering, ruins the offering and renders it unfit, whereas wrong intent that is not of its type, i.e., for the sake of consumption of non-sacred meat, is disregarded and does not ruin it. (דְּמִינַהּ מַחֲרִיב בַּהּ, דְּלָאו מִינַהּ לָא מַחֲרִיב בַּהּ)” (Sefaria.org translation) In other words, since the khatat and the olah are similar in the fact that they are both sacrifices offered up on the altar and the Temple, the wrong intention disqualifies the original sacrifice. Since a khatat is a sacrifice offered up in the Temple and khulin cannot be offered up in the Temple and it is eaten as part of any meal anywhere in the world.

The Gemara tests whether this principle of similarity ruins the sacrifice while difference does not by bringing a Mishna in Kelim dealing with ritual unreadiness. Ultimately the Gemara resolves this contradiction as well. This ruling is not based on logic, but rather on textual analysis “And he resolves the contradiction as follows: There, with regard to deviation from the type of offering, the Merciful One states in the Torah: “And slaughter it for a sin offering” (Leviticus 4:33). And here a sin offering was slaughtered for the sake of a sin offering, and therefore although it was for the sake of a different sin offering, it remains fit.” (Sefaria.org translation)

What happens with the wrong intention? TB Zevakhim 2

We begin a brand-new massekhet, Zevakhim, with today’s daf TB Zevakhim 2. Of course, one who is bringing a sacrifice must have the right intention (kavanah-כַּוָנָה). For example, if he is bringing a shelamim, a well-being peace offering, he must not only have the intention that this animal is being offered as a shelamim, but also he needs to articulate his intention. The Mishnah begins discussing what happens if he doesn’t have the right kavanah. “All slaughtered offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughterer’s intent was to sacrifice a different offering, are fit, and one may continue their sacrificial rites and partake of their meat where that applies. But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering.” (Sefaria.org translation) In other words, the sacrifice is still kosher but is detached from the owner of the animal. The Mishna also provides a several exemptions of this rule.

There are four different components for each sacrifice that should be done with the right kavanah. They are: 1, Shekhita (שְׁחִיטָה), proper slaughtering of the animal; 2, Kabbalat hadam (קָבָּלַת הַדָּם), collecting the blood into a bowl; 3, Holakha (הולָכָה), walking the blood to the altar; 4, Zerikah (זְרִיקָה), sprinkling the blood on the altar. Even when one begins the sacrifice with the wrong kavanah, the other components need to be done with the proper kavanah.

The Gemara discusses the status of a sacrifice that was offered up without any intention at all first by enumerating the six different intentions one needs for sacrifice. “The offering is slaughtered for the sake of six matters: (1) For the sake of the particular offering; (2) for the sake of the one sacrificing the offering, i.e., the owner; (3) for the sake of God; (4) for the sake of consumption by the fires of the altar; (5) for the sake of sacrificing it in a manner that gives an aroma; and (6) for the sake of pleasing God. And the sin offering and a guilt offering are slaughtered for the sake of atonement for the sin.

“The mishna on 46b continues: Rabbi Yosei said: Even in the case of one who did not have in mind to slaughter the offering for the sake of any one of these, the offering is fit, since this is a stipulation of the court. The Gemara explains Rabbi Yosei’s opinion: The court stipulated that one should not say that he is slaughtering the offering for its sake, lest he come to say that he is slaughtering it not for its sake. Therefore one should not specify his intent at all.

“The Gemara infers: And if it enters your mind that if one slaughters an offering without specification it is unfit, would the court arise and stipulate a matter that disqualifies the offering? Clearly, an offering slaughtered without specification is fit and satisfies the obligation of the owner.” (Sefaria.org translation)

 

 

Which type of scholar is preferable ? TB Horayot 14

With today’s daf TB Horayot 14 we not only conclude this very short massekhet we also finish the entire Seder Nezekin! The Gemara concludes by raising a classic Jewish question. Which approach of Torah study is preferable, deep analysis or a wide breadth of knowledge?

“Rabbi Yokhanan said: Rabban Shimon ben Gamliel and the Rabbis disagreed with regard to this matter. One said: Sinai, i.e., one who is extremely knowledgeable, is preferable; and one said: One who uproots mountains, i.e., one who is extremely incisive, is preferable.

“The Gemara relates that this is not merely a theoretical dispute; rather, at one point it had practical ramifications. Rav Yosef  was Sinai; Rabba was one who uproots mountains. They sent a message from Babylonia to there, Eretz Yisrael: Which takes precedence? They sent in response: Sinai is preferable, as the Master said: Everyone requires the owner of the wheat, i.e., one who is expert in the sources. And even so, Rav Yosef did not accept upon himself the appointment of head of the yeshiva. Rabba reigned for twenty-two years, and then Rav Yosef reigned. The Gemara relates that in all those years that Rabba presided, Rav Yosef did not even call a bloodletter to his home. Rav Yosef did not assume even the slightest air of authority, in deference to Rabba, and would go to seek out the bloodletter rather than expecting that the bloodletter would accommodate him...

“A dilemma was raised before the Sages: Between Rabbi Zeira and Rabba bar Rav Mattana, which of them is preferable? Rabbi Zeira is incisive and raises pertinent difficulties, and Rabba bar Rav Mattana is moderate and not so incisive, but ultimately he draws the appropriate conclusions. What is the conclusion? Which is preferable? The Gemara concludes: The dilemma shall stand unresolved. (תֵּיקוּ)” (Sefaria.org translation)

The question is never resolved to this very day. Which type of teacher would you prefer?

 Tomorrow we start massekhet Zevakhim in Seder Kodashim!

Standing is a sign of respect TB Horayot 13

Standing in the presence of somebody is a sign of respect. In the TV show The West Wing Pres. Bartlet has to remind Dr. Jacobs that in the White House when the president stands everybody stands. (https://www.youtube.com/watch?v=3CPjWd4MUXs). 

Although he was correct in insisting that people respect the office of the president no matter what the person thinks of the president, he was wrong in embarrassing her in public the way he did. As the high holidays approach and we reflect upon our behavior in order to become the best version of ourselves, the Gemara reminds us embarrassing somebody is a terrible sin. “the tanna who recited mishnayot and baraitot in the study hall taught a baraita before Rav Naḥman bar Yitzḥak: Anyone who humiliates another in public, it is as though he were spilling blood. Rav Naḥman bar Yitzḥak said to him: You have spoken well, as we see that after the humiliated person blushes, the red leaves his face and pallor comes in its place, which is tantamount to spilling his blood. Abaye said to Rav Dimi: In the West, i.e., Eretz Yisrael, with regard to what mitzva are they particularly vigilant? Rav Dimi said to him: They are vigilant in refraining from humiliating others,” (daf TB Baba Metzia 58b, Sefaria.org translation)

Returning to daf TB Horayot 13 we learn of the importance of the respect due to the leaders of the Jewish people by standing. “The Sages taught in a baraita: When the Nasi of the Sanhedrin enters, all the people stand and they do not sit until he says to them: Sit. When the deputy Nasi of the Sanhedrin enters, the people form for him one row from here, on this side of the path that he takes, and one row from there, on the other side of it, in a display of deference, until he sits in his place, and then they may be seated. When the Ḥakham, who is ranked third among the members of the Sanhedrin, enters, one person stands when he is within four cubits of the Ḥakham, and another sits, i.e., when one is no longer within four cubits of the Ḥakham he may sit. And all those whom the Ḥakham passes do this, until he sits in his place.” (Sefaria.org translation)

When I was a rabbinical student at JTS, my classmates and I would stand when Dr. Saul Lieberman and Dr. Moshe Zuckerman would enter the classroom and any other room we would find ourselves together as a sign of respect. They were two of the greatest scholars I had the honor of studying with. Reflecting back though, I wonder why we also didn’t stand for some for other younger faculty members at the time. Certainly teachers like Rabbi Joel Roth and Rabbi Meir Rabinowitz, talmudai Ḥakhamim, in their own right should have been respected by standing as well.

 

The roots of a Rosh Hashanah Seder Horayot 12

Everybody knows what a Passover Seder is. In the last 50 years a Tu BiShevat Seder has become popular. But did you know that there is a Rosh Hashanah Seder whose roots can be found on daf TB Horayot 12. “Abaye said: Now that you said that an omen is a significant matter, a person should always be accustomed to seeing these on Rosh HaShana: Squash (קָרָא), and fenugreek (רוּבְּיָא,), leeks (כַּרָּתֵי), and chard (סִילְקָא), and dates (תַמְרֵי), as each of these grows quickly and serves as a positive omen for one’s actions during the coming year.” (Sefaria.org translation)

We have to distinguish between the official religion and the folk religion. The Torah forbids divination! “You shall not practice divination or soothsaying.” (Leviticus 19:26) and “Let no one be found among you who …is an augur, a soothsayer, a diviner, a sorcerer,” (Deuteronomy 18:10) Just like today’s Jews don’t always follow what the rabbis instruct, neither did the Jews in any other era. In fact their folk practices were probably more entrenched and observed in some of the laws of the official religion. So that the practice of having symbolic food doesn’t take on the form of divination, the Meiri teaches we should turn it into a prayer before eating any symbolic food. One should say “May it be Your will, God…”

Around the Rosh Hashanah table, Ashkenazi Jews dip apples and honey symbolizing that the new year should be as sweet as the honey. Sefardic Jews added other symbolic foods at the dinner table. A lot of times the meaning of these foods are a play on words. I shall give you a three of examples from Apples and Pomegranates: A Family Seder for Rosh Hashanah by Rahel Musleah.

Rubia (רוּבְּיָא) or Lubia, green beans: May be your will, God that our merits increase (יִרְבּוּ). Pumpkin or Gourd (קָרָא): may it be Your will, God, to tear away all evil decrees against us as our merits are proclaimed (יִקָּרְאוּ) in front of you. Leeks, Scallions, or Chives (כַּרָּתֵי): may it be Your will, God their enemies be cut off (יִכָּרְתוּ). Without enemies, we hope for the blessing of friendship.

I encourage you to add symbolic food around your Rosh Hashanah table as another way of praying for a good year in 5786.

 

 

 

Running in the right direction #kitavo#devartorah#parashathashavua

Running in  the right direction #kitavo#devartorah#parashathashavuaThose who have ever commuted to the City on the LIRR are familiar with scenes like this. While on the platform, the conductor scanned the area for stragglers. A woman with wet hair bounded from the parking lot and up into the train. Then, a man in a dark suit strode to the platform and climbed aboard. The conductor waited patiently while several more late-comers sprinted to the tracks and boarded at the last moment.

Just as the conductor was patient with people boarding the train, God patiently waits for people to come return to Him and become the very best vision of themselves. Isaiah says, “Truly the Lord is waiting to show you grace, truly He will arise to pardon you. For the Lord is a God of justice; happy are all who wait for Him.” (Is. 30:18)  God isn’t interested in punishing us. His justice means being compassionate and pardoning. What a powerful message for us during the month of Elul as we prepare our hearts and souls for these Days of Awe. God is waiting for us to turn back to Him.

 Over and over again on the High Holidays we shall sing “Adonai, Adonai, El Rachum veChanun The Lord is ever present, all-mericiful, gracious, compassionate, patient, abounding in kindness and faithfulness, treasuring up love for a thousand generations, forgiving iniquity, transgression and sin, and pardoning the penitent.” If you have delayed deciding to do teshuva, repentance, there is good news—it’s never too late to return back to the Ribbono shel Olam. He is calling to us now so that He may bless us with all the blessings found in this week’s Torah portion, Ki Tavo. Why wouldn’t you run in His direction an keep Him waiting no longer?!

That’s a lot a bull TB Horayaot 5

When the High Court of Israel, the Sanhedrin, issues an erroneous legal decision like declaring the forbidden fat called khalev (חֵלֶב) permitted and the majority of the Jews eat this forbidden fat based on that legal decision, then a special community sacrifice of a bull (פר העלם דבר של ציבור) is offered up based upon the verses “If it is the community leadership of Israel that has erred and the matter escapes the notice of the congregation, so that they do any of the things which by YHVH’s commandments ought not to be done, and they realize guilt— when the sin through which they incurred guilt becomes known, the congregation shall offer a bull of the herd as a sin offering, and bring it before the Tent of Meeting.” (Leviticus 4:13-14) This halakha only applies when the court approves a detail of the prohibition and not the entire prohibition.

On daf TB Horayot 5 there are three opinions who is obligated to bring this special sacrifice. Rabbi Meir holds that the court has to bring the פר העלם דבר של ציבור because it made the mistake. The people don’t have to bring the sacrifice because they were just following the legal decision of the court.

Rabbi Yehuda holds that each tribe is obligated to bring its own פר העלם דבר של ציבור because each tribe is described as a community, (kahal- קהל). Once one tribe is obligated all the tribes are obligated through the principle of drawing (geraira- גְרִירָה) i.e., a tribe that did not sin is drawn after a tribe that sinned and is liable to bring an offering.

Rabbi Shimon holds that each tribe that erroneously followed the wrong legal decision of the court and the court is obligated to bring the פר העלם דבר של ציבור. He doesn’t subscribe to the principle of drawing (geraira- גְרִירָה).

Sharing decision-making responsibilities TB Horayot 3

Today’s daf TB Horayot 3 teaches that sometimes it’s good to share decision-making with other people. “Rav Huna, when he would go out to the court to sit in judgment, would bring ten tanna’im, i.e., people who recited mishnayot and baraitot in the study hall, to sit before him and serve as partners in judgment with him. He said: I do this so that we will each receive a splinter from the beam, i.e., each of us will bear only a small part of the responsibility. The Gemara relates on a similar note: Rav Ashi, when they would bring a slaughtered animal before him to determine whether or not it was a tereifa, would bring ten slaughterers from Mata Meḥasya and sit them before him while rendering his decision. He said: I do this so that we will each receive a splinter from the beam.” (Sefaria.org translation)

Even before I studied this daf, I’ve learned this lesson as a rabbi from experience. No decision will ever be accepted universally. There will always be detractors who will be little the decision and demean the one making him the decision.

I remember once when I was a rabbi in Springfield, Massachusetts, I was tasked with mounting a plaque. I told the board that I wanted a small committee to help me decide because I wanted to share the responsibility of choosing a spot. I knew that no matter where I hung the plaque, somebody would complain. By having a small committee, I could claim it wasn’t my sole decision. The committee made it.

One board member scoffed at my reasoning and said I could do anything I wanted. I told her that she was on my committee. Together we chose a spot in the front lobby to mount that plaque. As we were hanging it on the wall, somebody walking by told us that was a bad place and suggested we should have hung it somewhere else. I looked at my board member, smiled, and said, “You see!”

 One of my most favorite mitzvot can be found in this week's Torah portion Ki Tetze. “When you reap the harvest in your field and overlook a sheaf in the field, do not turn back to get it; it shall go to the stranger, the fatherless, and the widow-in order that the Lord your God may bless you and all your undertakings." (Deuteronomy 24:19) This mitzvah is called in Hebrew Shekhikha and in English Forgetting. I like this mitzvah so much because I'm very good at forgetting. Ask my wife or my children and they will tell you so.

The Etz Hayyim commentary below the line says, "This is the rare mitzvah that cannot be performed on purpose. One cannot choose to forget or overlook a sheaf of grain." (Page 1131) That is true when it comes to harvesting our produce; however as we approach the High Holidays and we want to repair our relationships with other people forgetting is a very useful tool.

Rabbi Sidney Greenberg wrote about the fine art of forgetting in his book Lessons for Living: "Ingrid Bergman once said that she was fortunate to process the two assets which happiness depends- good health and a poor memory. That talented lady gave us a much needed reminder that the ability to forget is no less important than ability to remember... Many of us could use that gift (of forgetting). So many families remain splintered and fragmented because of some slight, real or imagined, suffered long years ago which the offended party cannot or will not forget... Many a marriage could stand a healthy dose of forgetting. One man complained to his friend that whenever his wife gets angry she becomes historical. ‘You mean hysterical’ the friend corrected him.  ‘No,’ said the husband ‘I mean historical. She starts listing everything I did wrong the last 27 years.’… So many lives are cluttered with all kinds of destructive memories. They carry accumulated resentments, hurts, sorrows and disappointments suffered in the arena life. The price for such remembering is exorbitant. It includes our emotional and mental health. When Torah admonishes us not to ‘bear a grudge,’ it is urging us for our own sake to use our God-given power to forget”

Rabbi Greenberg concludes with a few lines from an anonymous poet:

This world would be for us a happier place

And there would be less of regretting

If we would remember to practice with grace

 The very fine art of forgetting.

 

 

Woops, the court made a mistaken ruling and what do I do now? TB Horayot 2

Today we begin the very last massekhet in Seder Nezikin, Horayot. No matter how educated nor how important the person’s job is, everybody makes mistakes. Owning up to a mistake is not only an individual’s obligation, but also a communal one. Massekhet Horayot discusses what sacrifices people and the court have to bring when the court makes a mistaken ruling. Because this massekhet deals primarily with sacrifices, it could have been placed in Seder Kodashim which is devoted to the sacrificial cult. Since it deals with a court that makes a mistake, it is an extension of massekhet Sanhedrin just like massekhet Makkot. Consequently, massekhet Horayot is placed in Seder Nezikin.

In one version Shmuel holds that the court is liable when it issues a pesak, a ruling. Rav Dimi expands when a court is liable by teaching peak needs to be a halakha lema’aseh. “Shmuel says: The judges of the court are never liable to bring an offering for an erroneous ruling until they say to those seeking a ruling: It is permitted for you. Rav Dimi from Neharde’a says: The judges are not liable unless they say to those seeking a ruling: It is permitted for you to perform this action.” (Sefaria.org translation) The Gemara provides an alternative narration where Shmuel’s and Rav Dimi’s positions are switched. Whichever version is correct, the Gemara holds that the court is not liable until it issues a halakha lema’aseh ruling.

The Gemara explains the reason. “What is the reason that Rav Dimi (or in the alternative version Shmuel-gg) says that there is liability only if the judges say: To perform this action? It is due to the fact that the ruling is not completed if they say only: It is permitted, as perhaps the judges were expressing a theoretical opinion and not issuing a ruling.” (Sefaria.org translation)

If the court issues a halakha lema’aseh ruling and a person follows this ruling, he is exempt from bringing a Khatat (חטאת-sin) sacrifice for he relied upon the court’s ruling. “If a court erroneously issued a ruling permitting the Jewish people to violate one of all the mitzvot that are stated in the Torah, and an individual proceeded and performed that transgression unwittingly on the basis of the court’s ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases the individual is exempt from bringing an offering. This is due to the fact that he associated his action with the ruling of the court.” (Sefaria.org translation)

However, if the person knows that the court indeed made a mistake and he still follow the court’s ruling, he has to bring a Khatat sacrifice. “If the court issued a ruling and one of the judges knew that they erred, despite the fact that the majority ruled against his opinion, or if he was a student and he was qualified to issue halakhic rulings, and that judge or student proceeded and performed that transgression on the basis of its ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases, the judge or the student is liable to bring an offering. This is due to the fact that he did not associate his action with the ruling of the court.” (Sefaria.org translation) The Gemara gives two examples of scholars who were not ordained and known as rabbis. They are Shimon ben Azzai (https://en.wikipedia.org/wiki/Simeon_ben_Azzai) or Shimon ben Zoma (https://en.wikipedia.org/wiki/Simeon_ben_Zoma). By the way, these two men entered the mystical orchard with Rabbi Akiva. This did not end well for them because only Rabbi Akiva exited that mystical orchard whole.

 

Kashering utensils Dappim 65-76 Avodah Zarah

The last dappim in massekhet Avodah Zarah discuss how to kosher utensils when yayin nesekh accidentally is mixed into a permitted substance. This leads our Gemara to spend some time how to kasher items when other prohibited substances and permitted substances are mixed together like milk and meat. The general rule is “כְּבוֹלְעוֹ כָּךְ פּוֹלְטוֹ-as it absorbs it so it expels it” (Daf 76, Sefaria.org translation) All the following quotes comes from Rabbi Isaac Klein’s book A Guide to Jewish Religious Practice.

“Therefore, cooking utensils are koshered by boiling, while those used for broiling over an open fire must be heated until they are red-hot or until they become so hot that piece of paper will be singed if touched to the utensil (O.H. 451:4, 5)

Utensils used only for cold food may be koshered by rinsing (O.H. 451:22)

“The process of kashering through boiling as follows. The utensils to be koshered and must first be thoroughly cleaned (O.H. 451:3) and should not be used for at least 24 hours (Rama on O.H.452:2). There then immersed filled with boiling water. Some add a red-hot stone to the water so that heat will be retained and (in the case of a large vessel which cannot be immersed in another) so that the water overruns the rim and cleanses the outside as well (O.H. 452:6). The utensils are then rinsed in cool water (O.H. 452:7)

 “… Earthenware may not be koshered because it is porous cannot be completely purged (O.H. 451:1)” (page 113)

The following are two important concepts found on our dappim.

If accidental mixtures has already mentioned, the principle of בָּטֵל בְּשִׁשִׁים-bateil beshishim is applied-i.e., if a forbidden food extant falls into a pot wherein a permitted food is cooking, the permitted food is unaffected and remains edible if it is at least 60 times the value of the forbidden food…

“The remedy of bateil beshishim applies to accidental mixing. Is not permitted to deliberately drop a piece of forbidden food into a vessel containing permitted food 60 times its volume in order to cause the forbidden food to be annulled. Furthermore, even if the initial mixing occurred accidentally but the permitted food was not 60 times the volume of the forbidden food, adding to the permitted food in order to attain the 60 to 1 ratio is prohibited (Y.D. 99:5) (page 365)

נוֹתֵן טַעַם לִפְגָם-imparts flavor to food cooked in it to the detriment of the mixture. The principle of notein ta’am lifgam is that a forbidden article food accidentally falls into vessel in which permitted food is “a flavor that is disgusting to the taste, the permitted food is unaffected and there is no need for annulment by 60 times the value of the forbidden food (Y.D. 103:1)

“The following distinction should be noted:

1.    There are substances that are themselves disgusting to the taste, such as loathsome creatures.

2.    There are substances that by themselves are not disgusting to the taste but impart a discussing taste when mixed with other foods (A.Z. 65b). Examples are the flavors of animal fat in wine and of meat in olive oil (Y.D. 103:4).

3.    Objects that impart a weakened flavor because of external factors. For example, a vessel that becomes forbidden because nonkosher food has been cooked in it; if this vessel had not been used for 24 hours or more (eino ben yomo), the kosher food that was cooked in it remains unaffected because the flavor of the vessel may impart to the food is in the category of notein ta’am lifgam.” By the way, you still have to kasher vessel before you use it again. Rabbi Klein goes on to discuss several distinctions to remember.

 

Many other important terms are found in our dappim; however, I didn’t want to overload my reader. I’m sure will come across these terms and more again when we study massekhet Hullin. If you’re interested in learning more you certainly can read the relevant pages and Rabbi Klein’s book. As always, if you have a kashrut question, consult your local rabbi.

 

Tomorrow we begin massekhet Horayot, the last massekhet in Seder Nezikin.