Dedicate Daf 23b to:



ואפי' רבנן לא פליגי עליה דר' אלעזר בר' שמעון אלא במנחת חוטא של כהנים דבת הקרבה היא
And
this answer
even
works according to
the Sages who argue on Rabbi Elazar ben Rabbi Shimon,
as they
only argue over a Kohen's sinner - Mincha,
since the leftovers
may be meant to be
offered.

 
There is an argument over what is to be done with a Kohen's "Sinner - Mincha" (if he had to bring a close
For example, one who takes a false oath or makes the Beis Hamikdash impure must bring a Chatas. In contrast to the regular Chatas (which is an animal), the type of Chatas one brings for these sins depends on the sinners financial state. If he was poor, he may bring a bird, and if he was very poor, he may bring a Mincha.
Variable-Cost offering and was very poor and could only afford a Mincha).
 
The verse says "Every Mincha of a Kohen shall be a offered whole: it shall not be eaten". The Gemara in Menachos says that perhaps only the voluntary Mincha is to be fully burned, but a Kohen's sinner - Mincha may be eaten, the verse says (about a sinner - Mincha) " It shall belong to the Kohen, like the Mincha". So there are two opinions how to interpret this verse:
 
1. The Sages say that just as the Kohen's voluntary Mincha may not be eaten, so too his mandatory Mincha may not be eaten.
2. Rabbi Shimon said that the Hekesh is not comparing a Kohen's voluntary Mincha, but a regular person's Mincha (which is eaten), so just as one takes a Kometz from a regular Mincha, the Kohen must take a Kometz from his own Mincha. But since the verse says "to the Kohen, like the Mincha" (which implies that it's like a regular Mincha for the Kohen, but not for the Mizbeach as ...), he may not eat from the rest of the Mincha, and must burn it too.
 
 
אבל בהא אפי'
אפילו
רבנן מודו:
But in
the case of the Sotah
, even the Sages would agree
that the Sotah's Mincha spread out over the ashes.

 
The Sages argue over the law of a regular Sinner - Mincha. Since they hold that since there is no doubt over what must be done to a Sinner - Mincha, they rule that it must be burned in one shot. But it's unclear what should be done to a Kohen's wife's Sotah's Mincha? If it's considered her offering, then it should be eaten. If it's his offering, it should be burned. So they agree that there is no choice but to take the Kemitza, burn it, and the rest must be burned too.
 
 
 
 
:בת ישראל הנשואה וכו':
The daughter of an Israelite married to ...

 
 
 
The Gemara Asks:
מ"ט
מאי טעמה
Why
is the Kohen's daughter's Mincha eaten, but a Kohen's wife's Mincha burned?

The Gemara Answers:
דאמר קרא וכל מנחת כהן כליל תהיה
The verse says "And every Mincha of the Kohen shall be wholly made to smoke; it shall not be eaten."

לא תאכל כהן ולא כהנת:
It shall not be eaten by neither a
male
Kohen nor a
female
Kohen.

 
 
 
:כהנת מתחללת כהן אין מתחלל:
Discussed in Mishna A
female
Kohen becomes a Chalal,
but a male
Kohen
does not become a Chalal
.

 
 
 
The Gemara Asks:
מנלן
What's the source?

The Gemara Answers:
דאמר קרא ולא יחלל זרעו בעמיו
The verse says "And he shall not profane his seed among his people".

זרעו מתחלל והוא אינו מתחלל:
A Kohen's
seed
(offspring) can
become a Chalal, but he
personally
cannot become a Chalal.

 
 
 
:כהנת מטמאה כו':
Discussed in Mishna A Female Kohen becomes Tamei.

 
 
 
The Gemara Asks:
מ"ט
מאי טעמה
What's the source?

The Gemara Answers:
אמר קרא אמור אל הכהנים בני אהרן
The verse says "Speak to the Kohanim the sons of Aharon
and say to them: There shall none defile himself for the dead among his people".

 
The Gemara derives from the word "the sons of Aharon" that...
 
 
בני אהרן ולא בנות אהרן:
The sons of Aharon
are prohibited from becoming Tamei, but
the daughters of Aharon
are permitted to become Tamei.

 
 
 
:כהן אוכל בקדשי קדשים:
Discussed in Mishna A Kohen can eat Kodshei Kodshim .

 
 
 
דכתיב כל זכר בבני אהרן יאכלנה:
Since the verse says
"Every
male
among the children of Aaron shall eat of it".

 
 
 
:ומה בין איש כו':
Discussed in Mishna What
are the Halachic
differences between a man
and a woman?

The Gemara cites the source that only a man Metzorah rips his garments:
ת"ר
תמו רבנן
The Rabbis
taught in a Braisa:

The Braisa asks:
איש אין לי אלא איש
"A man
afflicted with Tzaraas" implies that
only a man
can become a Metzora,

אשה מנין
What
is the source that
a woman
can become a Metzora?

The Braisa answers:
כשהוא אומר והצרוע אשר בו הרי כאן שנים
The verse repeats the word
"And the Metzora,"
implying that there's more than one kind of Metzora - such as a woman.

The Braisa continues to ask:
א"כ
אם כן
מה ת"ל
תלמוד לומר
איש
If
a woman can become a Metzora, then
why does
the verse use the word
"a man"?

The Braisa answers:
לענין שלמטה איש פורע וכו':
To teach that
only a man rips
his garments.

 
 
 
:האיש מדיר את בנו בנזיר ואין האשה מדרת בנה בנזיר:
Discussed in Mishna A man can make his son a Nazirite but a woman can't make her son a Nazirite.

The Gemara cites the source:
אמר ר'
רבי
יוחנן הלכה היא בנזיר:
Rav Yochanan said
that this is
a Halacha
to Moshe from Sinai
.

 
 
 
האיש מגלח על נזירות אביו ואין האשה מגלחת על נזירות אביה:
Discussed in Mishna A man shaves over his father's Nezirus and a woman doesn't shave over her father's Nezirus.

The Gemara cites the source:
אמר ר'
רבי
יוחנן הלכה היא בנזיר:
Rav Yochanan said
that this is
a Halacha
to Moshe from Sinai
.

 
 
 
:האיש מקדש את בתו ואין האשה מקדשת את בתה:
Discussed in Mishna A man can make marry off his daughter and a woman cannot marry off her daughter.

The Gemara cites the source:
דכתיב את בתי נתתי לאיש הזה:
Since the verse says "And the girl's
father
shall say unto the elders:
I gave my daughter to this man to marry"

 
 
 
:האיש מוכר את בתו ואין האשה מוכרת את בתה:
Discussed in Mishna A Man may sell his daughter
as a servant
, but a woman
may not
sell her daughter as a servant.

The Gemara cites the source:
דכתיב כי ימכור איש את בתו:
Since the verse says
" And if
a man
sell his daughter"

 
 
 
:האיש נסקל ערום כו':
Discussed in Mishna A man is stoned naked,
but a woman isn't stoned naked.

The Gemara cites the source:
The Gemara Asks:
מ"ט
מאי טעמה
Why?

The Gemara Answers:
וורגמו אותו
The verse says
"stone him",

The Gemara Asks:
מאי אותו
Why
does
the verse say
"him"?

The Gemara rejects the answer:
אילימא אותו ולא אותה והכתיב והוצאת את האיש ההוא או את האשה ההיא
One
cannot explain that this verse teaches
that only a man may be stoned and not a woman,
since the verse says (about one who had relations with a betrothed woman):
"then you shall bring forth that man or that woman,
... and you shall stone them with stones, that they die."

The Gemara cites the final answer:
אלא אותו בלא כסותו ולא אותה בלא כסותה:
Rather,
the meaning of the verse is that
one stones a
man
,
and not his clothes, but one doesn't stone a woman
without her clothes.

 
The Gemara also discusses the reason on page .
 
 
 
:האיש נתלה ואין כו':
Discussed in Mishna A man is hung but not a woman.

The Gemara cites the source:
The Gemara Asks:
מ"ט
מאי טעמה
Why
is a woman not hung?

The Gemara Answers:
אמר קרא ותלית אותו על עץ
The verse says "and you hang him on a tree".

אותו ולא אותה:
The implication of the word
"him"
is that only a man is hung, and not a woman.

 
 
 
:האיש נמכר בגניבתו ואין האשה נמכרת בגניבתה:
Discussed in Mishna A man is sold
by the court
for his theft, but a woman is not sold for her theft.

The Gemara cites the source:
The Gemara Asks:
מ"ט
מאי טעמה
Why
is a woman not sold?

The Gemara Answers:
אמר קרא ונמכר בגניבתו
The verse says "then he shall be sold for his theft."

בגניבתו ולא בגניבתה:
The implication of this verse is that a while a man is sold for
his theft,
a woman is not sold for her theft

Chapter Four

Mishna
The Mishna will list those who are not eligible to drink the Sotah waters to prove their innocence:
ארוסה ושומרת יבם לא שותות ולא נוטלות כתובה
Discussed in Gemara
Neither 1.
An Arusa or
2.
One awaiting Yibum may drink
the Sotah waters if they were suspected of immorality,
and they do not collect the
money promised to them by their
Kesuba
(as they are unable to clear their status and were at fault for bringing themselves into disrepute).

שנאמר אשר תשטה אשה תחת אישה פרט לארוסה ושומרת יבם
The verse
"being under her husband"
implies that only one who is married is eligible to drink the bitter waters, thereby
excluding an Arusa and one awaiting Yibum
from being eligible to drink the bitter waters
.

אלמנה לכהן גדול
3.
A widow
illicitly married
to a Kohen Gadol ,

גרושה וחלוצה לכהן הדיוט
4.
A divorcee or
5.
A Chalutza
illicitly married
to a regular Kohen,

ממזרת
5.
A close
Who is not allowed to marry a regular Jew
Mamzer ...






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Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
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