Today's Mishnah Yomi
Zevachim 13:1 - 13:2
The Mishnah Yomi for Wednesday, August 27, 2025 is Zevachim 13:1 - 13:2
Mishnah 1
Change text layout:
Mishnayos Zevachim Perek 13 Mishnah 1
זבחים פרק י"ג משנה א׳
Bartenura
השוחט. קדשים בחוץ והעלן בחוץ. בהעלם אחד. חייב על השחיטה וחייב על ההעלאה. שהן שני גופי עבירה, דתרוייהו כתיבי אשר ישחט ואשר יעלה:
כיון שהוציאו פסלו. ואפילו הכי חייב, והוא הדין לשוחט בחוץ ומעלה בחוץ. ור׳ יוסי הגלילי אמר לך, מה לשוחט בפנים ומעלה בחוץ שכן היתה לו שעת הכושר, תאמר לשוחט בחוץ ומעלה בחוץ שלא היתה לו שעת הכושר. ואין הלכה כר׳ יוסי הגלילי:
Mishnah 2
Mishnayos Zevachim Perek 13 Mishnah 2
זבחים פרק י"ג משנה ב׳
Bartenura
טמא שאכל כו' – because Rabbi Yossi Haglili and the Rabbis disagree on both of them and these two disputes are similar to each other, they taught them [in the Mishnah] together.
רבי יוסי הגלילי אומר וכו' – when the body became ritually defiled and afterwards the meat became ritually defiled, no one disagrees that he is liable for extirpation. What they do dispute is when the meat [first] becomes ritually defiled and afterwards the body becomes defiled. The Rabbis have an inclusive prohibition (i.e., an exception to the principle that one prohibition does not take effect upon another; the second prohibition takes effect if it is a more comprehensive prohibition), for since the prohibition of the Levitical uncleanness of the body occurs upon it, it also prohibits the pure meat that was permitted from the outside, it also occurs even on the ritually impure meat, and even though it was continually prohibited, in order to make him liable even because of the Levitical uncleanness of the body. But Rabbi Yossi Haglili does not hold that one prohibition can take a legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) with a comprehensive prohibition, and the prohibition of ritual defilement of the body does not occur on the prohibition of the ritual defilement of the meat. But the Halakha is not according to Rabbi Yossi Haglili.
והטהור שאכל טמא פטור – from extirpation. But he endures forty [minus one] lashes because of (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire. As for other flesh, only he who is pure may eat such flesh].”
שאינו חייב אלא על טומאת הגוף – as it is written (Leviticus 7:20): “ [But the person who], in a state of impurity, [eats flesh from the LOD’s sacrifice of well-being,] that person shall be cut off from his kin,” This verse is speaking of Levitical uncleanness of the body.
הטמא שאכל כו׳. משום דפליגי ר׳ יוסי הגלילי ורבנן בתרוייהו ודמו הנך תרתי פלוגתא אהדדי, תנינהו גבי הדדי:
רבי יוסי הגלילי אומר וכו׳. כשנטמא הגוף ואחר כך נטמא הבשר כולי עלמא לא פליגי דחייב כרת. כי פליגי, שנטמא הבשר ואחר כך נטמא הגוף, רבנן אית להו איסור כולל, דמתוך שחל עליו איסור טומאת הגוף לאסרו בבשר טהור שהיה מותר בו מתחלה, חל נמי אף על הבשר טמא ואע״פ שהיה אסור ועומד, כדי שיתחייב עליו אף משום טומאת הגוף. ור׳ יוסי הגלילי לית ליה איסור חל על איסור באיסור כולל ואין איסור של טומאת הגוף חל על איסור של טומאת בשר. ואין הלכה כר׳ יוסי הגלילי:
וטהור שאכל טמא פטור. מן הכרת. וסופג את הארבעים משום (ויקרא ז׳:י״ט) והבשר אשר יגע בכל טמא לא יאכל:
שאינו חייב אלא על טומאת הגוף. כדכתיב (שם) וטומאתו עליו ונכרתה, בטומאת הגוף הכתוב מדבר:
Mishnah Yomi FAQ
What is Mishnah Yomi?
Mishnah Yomi is a daily study program where participants study two mishnayot (individual teachings from the Mishnah) every day. By following this program, one can complete the entire Mishnah in about six years.
What is the Mishnah?
The Mishnah is the first major written collection of Jewish oral traditions, forming the basis of the Talmud. It dates back to around 200 CE and consists of teachings and discussions of Jewish law by various rabbis.
Who started the Mishnah Yomi program?
In 1934, the Kozoglover Gaon, Rav Aryeh Tzvi Frommer, who took over from Rav Meir Shapiro (the founder of Daf Yomi) as the head of Yeshivas Chachmei Lublin, initiated the Mishnah Yomi cycle, focusing on Seder Zeraim and Seder Taharos. After World War II, in 1947, Rav Yonah Sztencl, a disciple of Rav Frommer, expanded the program, advocating for a comprehensive study of Shishah Sidrei Mishnah. The idea of studying two Mishnayos daily gained the support of figures like Rav Isser Zalman Meltzer, the Tchebiner Rov, and the Gerer Rebbe, marking the formal inception of Mishnah Yomi.
How long does it take to complete the Mishnah with Mishnah Yomi?
Following the Mishnah Yomi program, one can complete the Mishnah in approximately six years.
Can anyone join Mishnah Yomi?
Yes, anyone interested in studying the Mishnah can start the Mishnah Yomi cycle. There’s no need for prior knowledge; beginners are welcome.
Do I need to know Hebrew to study Mishnah Yomi?
While the Mishnah is originally in Hebrew, there are numerous translations and commentaries available in various languages, making it accessible to anyone interested in studying.
Is there a specific time of day to study Mishnah Yomi?
There’s no designated time. Participants can choose a time that best fits their schedule.
Can I study Mishnah Yomi with a group?
Yes, many communities and synagogues organize group study sessions for Mishnah Yomi. Studying in a group can enhance understanding and foster camaraderie.
What if I miss a day?
If you miss a day, you can catch up by studying the missed mishnayot alongside the current day’s study or by dedicating some extra time until you’re back on track.
השוחט –[He who ritually slaughters] Holy Things outside [of the Temple courtyard] and offered them up outside [the Temple courtyard]. In one act of forgetfulness [inadvertently]. He is liable [for a sin-offering] for the ritual slaughtering and he is liable [for a sin-offering] on the offering up, for they are two essential parts of the sin for both of them are written [in the Torah] (Leviticus 17:3): “[if anyone of the house of Israel] אשר ישחט/slaughters [an ox or sheep of goat in the camp, or does so outside the camp],” and (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] אשר – יעלה /offers [a burnt offering or a sacrifice].”
כיון שהוציאו פסלו –[because he took it outside, he has invalidated it] but nevertheless, he is liable. And the same law applies to the individual who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard]. And Rabbi Yossi Haglili said to you, just as the person who slaughters it inside [the Temple courtyard] and offered up outside [the Temple courtyard] for he had a period of time when it was fit for use, shall you say to the person who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard] that he didn’t have a period of time when it was fit for use? But the Halakah is not according to Rabbi Yossi Haglili.