{"id":13347,"date":"2010-12-21T15:57:59","date_gmt":"2010-12-21T15:57:59","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_zevahim_44a50b\/"},"modified":"2015-11-02T08:08:24","modified_gmt":"2015-11-02T13:08:24","slug":"masechet_zevahim_44a50b","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_zevahim_44a50b\/","title":{"rendered":"Masechet Zevachim 44a-50b"},"content":{"rendered":"<p><em>The Coming Week&#8217;s Daf Yomi by Rabbi Adin Steinsaltz<\/em><\/p>\n<p><em>This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud.<\/em><\/p>\n<p><strong><u>Zevachim 44a-b: Gifts to the priestly family<\/u><\/strong><\/p>\n<p>In <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#sefer\">Sefer<\/a> <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#bamidbar\">Bamidbar<\/a><\/em> (<a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0418.htm#9\">18:9<\/a>) the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> lists a number of sanctified items that are given to the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/jl.htm#kohen\">kohanim<\/a><\/em> for their use. Aharon, the High Priest, is told:<\/p>\n<p>&#8220;This shall be yours of the most holy things, reserved from the fire:<\/p>\n<ul>\n<li><em>Kol korbanam<\/em> &#8211; every offering of theirs,<\/li>\n<li><em>Kol minchatam<\/em> &#8211; every meal-offering of theirs,<\/li>\n<li><em>Kol chatatam<\/em> &#8211; every sin-offering of theirs,<\/li>\n<li><em>Kol ashamam<\/em> &#8211; every guilt-offering of theirs,<\/li>\n<li><em>Asher yashivu li<\/em> &#8211; which they may render unto Me,<\/li>\n<\/ul>\n<p>shall be most holy for you and for your sons.&#8221;<\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> on today&#8217;s <em>daf<\/em> offers an explanation of what is included in each of these cases, and particularly why the Torah needed to add the word <em>kol<\/em> \u2013 &#8220;every&#8221; \u2013 before each of them. According to the Gemara, within each category there are certain cases that we might have thought were not included as a gift to the <em>kohanim<\/em>, and therefore the Torah wants to emphasize that all of these belong to them.<\/p>\n<p>The final clause \u2013 <em>asher yashivu li \u2013 <\/em>is understood by the Gemara to be teaching the law of <em>gezel ha-ger<\/em>; when the Torah granted money stolen from a convert to the <em>kohanim<\/em>, it is a gift that belongs entirely to the <em>kohen<\/em>, and he can even use it to give it to a woman for the purposes of marriage.<\/p>\n<p>The case of <em>gezel ha-ger<\/em> is a unique situation. Ordinarily, if someone steals from another person and then takes a false oath denying the thievery, he must bring a guilt-offering and pay back the money that he stole plus an additional 20% penalty (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0305.htm#20\">5:20-26<\/a>). If the victim died, then the perpetrator would have to pay the money to the people who inherit him. In <em>Sefer Bamidbar<\/em> (<a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0405.htm#7\">5:7<\/a>), the Torah teaches that if the victim had no one who would inherit him, then the money must be paid to the <em>kohen<\/em>. The Sages interpret this as referring to <em>gezel ha-ger<\/em>, since an ordinary Jewish person must have some surviving relative who would deserve to receive the payment.<\/p>\n<p><a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> points out that the word <em>kol<\/em> does not appear before <em>asher yashivu li<\/em>, indicating that there is no special law being taught, it is mentioned simply because it is in the list of those gifts given to the <em>kohanim<\/em>. <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#baaleitosafot\">Tosafot<\/a> argue that there is a special <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#halachah\">halacha<\/a><\/em> being taught here, based on the emphasis that it be given &#8220;for you and for your sons.&#8221; Their suggestion is that even though <em>gezel ha-ger<\/em> is not taken from the altar (&#8220;reserved from the fire&#8221;) nevertheless it becomes the property of the <em>kohen<\/em> who can use it for any purpose that he sees fit.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Zevachim 45a-b: Deciding laws for Messianic times<\/u><\/strong><\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> (<a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2183\">43a<\/a>) brings a disagreement between the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#tanna\">Tanna<\/a> Kamma<\/em> and <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=774&amp;letter=S\">Rabbi Shimon<\/a> with regard to a question about the application of <em>pigul<\/em> \u2013 inappropriate thoughts relating to time regarding a given sacrifice \u2013 to an animal that was to be brought on the inner altar but was being prepared in the outer courtyard. The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> on <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2184\">yesterday&#8217;s <em>daf<\/em><\/a> brings another opinion, that of <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=133&amp;letter=E\">Rabbi Elazar<\/a> in the name of <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=426&amp;letter=J\">Rabbi Yossi HaGalili<\/a>. The concluding sentence on yesterday&#8217;s <em>daf<\/em> was <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=27&amp;letter=N\">Rav Nachman<\/a> quoting Rabbah bar Avuha in the name of <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=127&amp;letter=A\">Rav<\/a> who said that the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#halachah\">halacha<\/a><\/em> follows this last opinion.<\/p>\n<p>Reacting to this ruling, <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=5&amp;letter=R\">Rava<\/a> asks <em>hilkheta l&#8217;meshicha<\/em>?! \u2013 are we establishing <em>halakhic<\/em> rulings for Messianic times, i.e. when the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> will be rebuilt? <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=120&amp;letter=A\">Abayye<\/a> responds to him by asking whether it would be appropriate to avoid learning any topics about the Temple service, since all of it should be considered <em>hilkheta l&#8217;meshicha<\/em>. Rather, Abayye argues, we study all aspects of <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a>, even those that are not applicable since we are commanded \u2013 and rewarded \u2013 for Torah study. Therefore it is appropriate to learn the laws of the Temple service for that same reason. Rava replies that his question was why there is a need for a final ruling on these matters, since they are not practical at this time.<\/p>\n<p><a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#baaleitosafot\">Tosafot<\/a> point out that there are many places in the Gemara where a particular <em>halakhic<\/em> conclusion is reached regarding a question about the Temple service, but they argue that it is only in cases where the ruling will have practical ramifications as well. They also bring the opinion of Rabbenu Hayyim ha-Kohen who suggests that there is a particular problem with rulings regarding forbidden acts in the Temple, since there is no reason to rule about a forbidden act in Messianic times.<\/p>\n<p>As a general principle, the study of any area of Torah in an attempt to understand the Torah&#8217;s true intent is a valuable exercise, whether the topic is practical or esoteric. Nevertheless, reaching a <em>halakhic<\/em> conclusion can be viewed as bowing to necessity, inasmuch as we need to decide how to act in a given case. Therefore there is no problem with studying the laws of <em>pigul<\/em>, the only surprise is to find that there are final rulings about those laws, since they are not applicable today.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Zevachim 46a-b: Proper intent when bringing a sacrifice<\/u><\/strong><\/p>\n<p>According to the <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> on today&#8217;s <em>daf<\/em>, a standard sacrifice needs to be brought with six things in mind:<\/p>\n<ol>\n<li><em>Zevach<\/em> &#8211; The intent must be for the specific sacrifice that is being brought<\/li>\n<li><em>Zovei&#8217;ach<\/em> &#8211; The intent must be for the owner of the sacrifice<\/li>\n<li><em>HaShem<\/em> &#8211; The sacrifice must be brought with God in mind<\/li>\n<li><em>Ishim<\/em> &#8211; The intent must be to sacrifice the animal on the altar<\/li>\n<li><em>Rei&#8217;ach<\/em> &#8211; It must be brought in a manner that will raise the scent of the sacrifice<\/li>\n<li><em>Nichoach<\/em> &#8211; The intention must be to fulfill God&#8217;s will.<\/li>\n<\/ol>\n<p>In addition, a sin-offering or a guilt-offering must be brought with the specific transgression in mind.<\/p>\n<p><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=427&amp;letter=J\">Rabbi Yossi<\/a> argues that even if someone did not have any of these ideas in mind, the sacrifice is fine, since this is a condition established by the Sages, that the intent that is necessary is that of the person who is performing the sacrificial service.<\/p>\n<p><a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> explains this last statement as meaning that the Sages insisted that the person who brings the sacrifice should not say aloud anything about his intentions, because if he makes a mistaken statement, his words may invalidate the sacrifice.<\/p>\n<p>Rav Avraham Chaim Shor in his <em>Tzon Kodashim<\/em> explains that this refers specifically to the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/jl.htm#kohen\">kohen<\/a><\/em> who brings the sacrifice, and we fear lest the incorrect statement made by the <em>kohen<\/em> will invalidate the sacrifice being brought on behalf of another.<\/p>\n<p>In his Commentary to the Mishnah, the <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=905&amp;letter=M\">Rambam<\/a> offers an alternative approach to this Mishnah. He explains that the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#tanna\">Tanna<\/a> Kamma<\/em> requires the owner of the sacrifice to have these six issues in mind, and Rabbi Yossi argues, saying that the condition established by the Sages is that we do not consider the thoughts of the owner at all; all that is important are the thoughts of the <em>kohen<\/em> who is performing the sacrificial service.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Zevachim 47a-b: Begin your day by reviewing this chapter<\/u><\/strong><\/p>\n<p><em>Perek Eizehu Mekoman<\/em>, the fifth <em>perek<\/em> of <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#masechet\">Masechet<\/a> <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2141\">Zevachim<\/a><\/em>, begins on today&#8217;s <em>daf<\/em>. This <em>perek<\/em> offers an overview of all of the different sacrifices that were brought in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a>, with the exception of <em>korbanot ha-of<\/em> \u2013 sacrifices brought from fowl \u2013 which are discussed in the following chapters, and <em>menachot<\/em> \u2013 meal offerings \u2013 that have their own tractates dedicated to those laws.<\/p>\n<p>The sacrifices appear in this <em>perek<\/em> according to their levels of holiness. First we find the sacrifices that are <em>kodshei kodashim<\/em> \u2013 the holiest of holies \u2013 which are prepared in the northern part of the Temple courtyard; this is followed by <em>kodashim kalim<\/em> \u2013 ordinary holy sacrifices \u2013 which can be prepared anywhere in the courtyard. The next issue relates to the blood of the sacrifices, where and how they are sprinkled. The closeness of the sprinkling of the blood to the Holy of Holies in the Temple indicates the level of holiness of the sacrifice, and the <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> lists those that have a greater number of sprinklings first. Another detail that affects the level of holiness is the amount of time given for the <em>korban<\/em> to be eaten. The shorter the amount of time is, the holier the <em>korban<\/em> is. Each of the Mishnayot in the <em>perek<\/em> follow the same format \u2013 first where the sacrifice is slaughtered and prepared, where its blood is sprinkled, what is done with its meat and innards and finally where the remnants of the blood will be poured off.<\/p>\n<p>The entire chapter of <em>Perek Eizehu Mekoman<\/em> has been inserted into the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#siddur\">siddur<\/a><\/em> as an introduction to the daily morning prayer service. The <em><a href=\"http:\/\/en.wikipedia.org\/wiki\/Joseph_ben_Ephraim_Karo\">Beit Yosef<\/a><\/em> quotes the <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=58&amp;letter=A\">Ra&#8217;ah<\/a> in offering a number of reasons for this. First of all, it contains a review of virtually all of the sacrifices, and our prayers serve as replacements for the <em>korbanot<\/em> that can no longer be brought. Furthermore he points to the fact that we do not find any differences of opinion in the entire chapter, which can be understood as indicating that this is a chapter of oral tradition that has come down to us in the same language that it was received by Moshe on Mount Sinai.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Zevachim 48a-b: What the Sages enjoyed teaching<\/u><\/strong><\/p>\n<p>As we learned on <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2187\">yesterday&#8217;s <em>daf<\/em><\/a>, the fifth <em>perek<\/em> of <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#masechet\">Masechet<\/a> <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2141\">Zevachim<\/a><\/em> offers an overview of all of the different sacrifices that were brought in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a>. The first sacrifices mentioned are the <em>kodshei kodashim<\/em> \u2013 the holiest of holies \u2013 that were brought in the northern part of the Temple courtyard, beginning with the Yom Kippur sacrifices.<\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> on today&#8217;s <em>daf<\/em> asks why the <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> begins with the <a href=\"http:\/\/www.ou.org\/about\/judaism\/yz.htm#yomkippur\">Yom Kippur<\/a> sacrifices, rather than the <em>olah<\/em> \u2013 the burnt-offering \u2013 which is where the law regarding the placement of the <em>korban<\/em> in the northern part of the Temple courtyard actually appears (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0301.htm#11\">1:11<\/a>). The Gemara answers that the Mishnah specifically chose to begin with <em>korbanot<\/em> that were derived by means of rabbinic inference rather than those that are clearly written in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> \u2013 <em>keivan de&#8217;ati mi-derasha haviva<\/em> <em>lei<\/em> \u2013 since the Sages are particularly fond of those <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#halachah\">halakhot<\/a><\/em> that are established based on such logical means.<\/p>\n<p>The idea that the Sages enjoyed their homiletical derivations and therefore place them first in the Mishnah appears a number of times in the Talmud. Ordinarily it refers to true Rabbinic derivations. In this case, however, the law that these other sacrifices are to be brought in the northern part of the Temple courtyard is a straightforward understanding of the passage in <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#sefer\">Sefer<\/a> Vayikra<\/em> (<a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0304.htm#29\">4:29<\/a>) that says that they should be brought in the same place that the <em>olah<\/em> was to be brought. Nevertheless, the Sages still viewed the need for some level of search and examination of the biblical passages as more intriguing than a simple, straight-forward <em>pasuk<\/em>.<\/p>\n<p><a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#baaleitosafot\">Tosafot<\/a> explain that based on this argument one may have suggested that the <em>olah<\/em> sacrifice should appear last in the Mishnah, since it is the only <em>korban<\/em> where the northern placement is clearly stated. They explain that there are other considerations that come into play when establishing the order of the Mishnah; the <em>olah<\/em> is written immediately after the <em>chatat<\/em> \u2013 the sin-offering \u2013 since both have communal sacrifices in addition to personal sacrifices, as opposed to the <em>asham<\/em> \u2013 a guilt-offering \u2013 which is only brought as a personal sacrifice.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Zevachim 49a-b: How to derive biblical laws<\/u><\/strong><\/p>\n<p>As we have learned on <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2188\">yesterday&#8217;s <em>daf<\/em><\/a>, sacrifices that were <em>kodshei kodashim<\/em> \u2013 the holiest of holies \u2013 were brought in the northern part of the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> courtyard. The source for this law appears in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> with reference to the <em>korban olah<\/em> \u2013 the burnt-offering \u2013 and the other sacrifices were derived from the <em>olah<\/em>.<\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> on today&#8217;s <em>daf<\/em> asks why the <em>korban asham<\/em> \u2013 the guilt-offering \u2013 needs to be compared to both the <em>korban olah<\/em> and the <em>korban chatat<\/em> \u2013 the sin-offering (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0314.htm#13\">14:13<\/a> where the Torah requires that the <em>asham<\/em> be slaughtered in the same place as the <em>chatat<\/em> and the <em>olah<\/em>).<\/p>\n<p><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=41&amp;letter=R\">Ravina<\/a> explains that if the Torah&#8217;s comparison connected the <em>asham<\/em> with the <em>chatat<\/em>, this may have led to a mistaken conclusion that a law derived by means of a <em>hekesh<\/em> (a word analogy) \u2013 like the law that the <em>chatat<\/em> must be slaughtered in the northern part of the Temple courtyard, which is derived from the clearly stated law regarding an <em>olah<\/em> \u2013 can then be used to teach that law in a similar situation \u2013 like using <em>chatat<\/em> as a source for the law for the <em>korban asham<\/em>.<\/p>\n<p>In truth, in this particular case it is likely that we would have been able to derive the law of the <em>asham<\/em> from the law of the <em>chatat<\/em>, even though the <em>chatat<\/em> is not the original source of the law. This is because (as we learned on yesterday&#8217;s <em>daf<\/em>) the Torah clearly states that the <em>chatat<\/em> must be slaughtered in the same place that the <em>asham<\/em> was slaughtered, so it is not an ordinary <em>hekesh<\/em>, it is almost a biblical source. \u00a0Nevertheless, because of the possibility that someone might mistakenly think that this law is derived from a <em>hekesh<\/em> and is used as a source for another <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#halachah\">halacha<\/a><\/em>, we need to have a more solid, original source for the <em>hekesh<\/em>.<\/p>\n<hr \/>\n<p><strong style=\"line-height: 1.5;\"><u>Zevachim 50a-b: Exegetical methods of deriving laws from the Torah<\/u><\/strong><\/p>\n<p>As we learned on <a href=\"http:\/\/www.steinsaltz.org\/learning.php?pg=Daf_Yomi&amp;articleId=2189\">yesterday&#8217;s <em>daf<\/em><\/a>, a law derived by means of a <em>hekesh<\/em> (a word analogy) \u2013 like the law that the <em>chatat<\/em>, the sin-offering, must be slaughtered in the northern part of the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> courtyard, which is derived from the clearly stated law regarding an <em>olah<\/em>, the burnt-offering \u2013 cannot be used to teach that law by means of another <em>hekesh<\/em> \u2013 like using <em>chatat<\/em> as a source for the law for the <em>korban asham<\/em>, the guilt-offering.<\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> on today&#8217;s <em>daf<\/em> examines whether this rule is true in all cases where the source of the original law is not a clear biblical passage, but is learned by means of some exegetical derivation. For example, can something learned from a <em>hekesh<\/em> be used to teach based on:<\/p>\n<ul>\n<li>A <em>gezeirah shava<\/em>?<\/li>\n<li>A <em>kal v&#8217;chomer<\/em>?<\/li>\n<li>A <em>binyan av<\/em>?<\/li>\n<\/ul>\n<p>All of these methods of analysis are among the <em>middot she-haTorah nidreshet bahem<\/em> \u2013 the exegetical principles established by the Sages and used to derive laws from the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a>. These specific examples are used as follows:<\/p>\n<p><em><u>Hekesh<\/u><\/em> \u2013 is an analogy. When two cases are mentioned together in the same passage or in adjacent passages, we can assume that since they are juxtaposed, they are analogous. For this reason, legal inferences may be drawn by comparing the two cases. On rare occasions, such as in our case, the analogy may be stated explicitly in the Torah.<\/p>\n<p><em><u>Gezeira shava<\/u><\/em> \u2013 is a verbal analogy. If the same word or phrase appears in two places in the Torah, we may infer on the basis of &#8220;verbal analogy&#8221; that the same law must apply in the other case, as well.<\/p>\n<p><em><u>Kal vahomer<\/u><\/em> \u2013 is an <em>a fortiori<\/em> inference. This is a rule of logical argumentation by means of which a comparison is drawn between two cases, one lenient and the other stringent. <em>Kal vahomer<\/em> asserts that if the law is stringent in a case where we are usually lenient, then it will certainly be stringent in a more serious case; likewise, if the law is lenient in a case where we are usually not lenient, then it will certainly be lenient in a less serious case.<\/p>\n<p><em><u>Binyan av<\/u><\/em> \u2013 is an interpretation based on induction. While there are different types of <em>binyan avs<\/em>, the simplest form of <em>binyan av<\/em> follows the logical pattern &#8220;just as we find in Case A that Law X applies, so too we may infer that in Case B, which is similar to Case A, law X should apply.&#8221;<\/p>\n<hr \/>\n<p><em>In addition to his monumental translation and commentary on the Talmud, Rabbi Steinsaltz has authored dozens of books and hundreds of articles on a variety of topics, both Jewish and secular. For more information about Rabbi Steinsaltz&#8217;s groundbreaking work in Jewish education, visit <a href=\"http:\/\/www.steinsaltz.org\/\">www.steinsaltz.org<\/a> or contact the Aleph Society at 212-840-1166.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>The Coming Week&#8217;s Daf Yomi by Rabbi Adin Steinsaltz This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud. Zevachim 44a-b: Gifts to the priestly family In Sefer Bamidbar (18:9) the Torah lists a number<\/p>\n","protected":false},"author":125,"featured_media":47645,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[83],"tags":[],"class_list":["post-13347","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-torah","series-steinsaltz-daf-yomi"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v24.9 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Masechet Zevachim 44a-50b - OU Life<\/title>\n<meta name=\"description\" content=\"The Coming Week&#039;s Daf Yomi (Zevachim 44a-50b) by Rabbi Adin Steinsaltz, based upon insights &amp; chidushim published in the Steinsaltz Edition of the Talmud\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/life\/torah\/masechet_zevahim_44a50b\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Masechet Zevachim 44a-50b - OU Life\" \/>\n<meta property=\"og:description\" content=\"The Coming Week&#039;s Daf Yomi (Zevachim 44a-50b) by Rabbi Adin Steinsaltz, based upon insights &amp; chidushim published in the Steinsaltz Edition of the Talmud\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ou.org\/life\/torah\/masechet_zevahim_44a50b\/\" \/>\n<meta property=\"og:site_name\" content=\"OU Life\" \/>\n<meta property=\"article:published_time\" content=\"2010-12-21T15:57:59+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2015-11-02T13:08:24+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ou.org\/life\/files\/Mizbeach-HaNechoshet1.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"843\" \/>\n\t<meta property=\"og:image:height\" content=\"348\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Rabbi Adin Steinsaltz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Rabbi Adin Steinsaltz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"14 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.ou.org\/life\/torah\/masechet_zevahim_44a50b\/\",\"url\":\"https:\/\/www.ou.org\/life\/torah\/masechet_zevahim_44a50b\/\",\"name\":\"Masechet Zevachim 44a-50b - 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