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Temurah 14 for kids: Offerings and Remembering

תמורה י״ד

📜 This daf compares offerings brought by one person with offerings brought by the community. It also asks when offerings may be brought and how to keep teachings from being forgotten.

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Stories from Temurah 14

Words to know

Rashi and Tosafot on Temurah 14 in simple English

Rashi on Temurah 14a, in English Tab translation (31)
  1. Communal offerings — They are all male. Most are burnt offerings, which must be male. The only communal peace offerings are the Shavuot lambs, which are male; the communal sin offerings are goats, as the verses specify: “one goat for a sin offering.”
  2. Individual offerings require the owner to make them up — Some have a set time, yet must still be brought if that time passes. For example, a woman after childbirth can bring her burnt offering later, and a person healed of leprosy can bring the required offerings after the eighth day. By contrast, if the time for a communal offering passes, it can no longer be brought, as the Gemara explains.
  3. Once the sacrifice has been offered — If it was offered at its proper time without its libations, they must still be brought, even ten days later, as the Gemara explains.
  4. The High Priest’s griddle-cake offering — It overrides Shabbat and ritual impurity. Scripture calls it a “continual meal offering,” making it like the continual offering, as explained near the end of the chapter “The Blue Thread” in Menahot.
  5. The bull of Yom Kippur — Aaron’s bull.
  6. Rather, whose time is fixed — The deciding factor is whether an offering has a fixed time. Offerings that cannot be made up after their time passes override Shabbat and ritual impurity, even if they belong to an individual. Offerings without a fixed time do not, even if they belong to the community, such as the bull brought for an erroneous communal ruling and the goats brought for communal idol worship.
  7. The primary offering — The animal first consecrated.
  8. You may even say it follows the Rabbis — They hold that the offspring of a consecrated animal cannot make another animal a substitute.
  9. Both males and females — This suggests that every offering an individual must bring may be either male or female.
  10. But there is a bird burnt offering — This is the answer to the question.
  11. A guilt offering — It must be male, since Scripture specifies a male lamb or ram, not a ewe.
  12. Which offering is that? A peace offering — Communal peace offerings, however, are male, as Scripture says, “two year-old lambs for a peace offering.” These are the Shavuot lambs.
  13. From where is this derived? — That communal offerings cannot be made up later.
  14. Each day’s matter on its day — This concerns the additional offerings of the festivals. In the passage about an ox or sheep, Scripture says, “These are the Lord’s appointed times, holy convocations … to offer a fire offering.” What offerings are brought on a festival in addition to those of other days? The additional offerings.
  15. The entire day is valid for the additional offerings — Provided they precede the afternoon continual offering, for it is taught concerning that offering: “Complete all the offerings after it.”
  16. Their meal offerings and libations, even at night and even the next day — This applies if the sacrifice was offered at its proper time. Its accompaniments may be brought even ten days later—or still later—if they were not available earlier.
  17. Besides the Lord’s Sabbaths — The verses place “a sacrifice and libations, each day’s matter on its day” next to “besides the Lord’s Sabbaths.” This teaches that if a festival follows Shabbat, one brings the festival offerings and their libations, as well as libations omitted on Shabbat.
  18. By day, but not by night — For Scripture says “each day’s matter on its day,” followed by “besides the Lord’s Sabbaths”: Bring the Shabbat libations today, on the festival, but not at night.
  19. Had Scripture written only “their meal offerings and libations,” I would have thought — It teaches that the day’s libations may be brought the following night, but not during the following day.
  20. What is different? — Why would we allow the night but not the following day, when the verse does not specify?
  21. Because, for offerings, the night follows the preceding day — Scripture says, “It shall be eaten on the day of its offering; you shall not leave any of it until morning.” Thus the entire night counts as the day of its offering. I might therefore have thought its libations could be brought that night, but not during the following day.
  22. I know only … — This teaching appears in the Sifra. It refers to the verse, “It is the burnt offering on the firewood upon the altar all night,” which teaches that the parts may be placed there from sunset and consumed throughout the night.
  23. I know only things normally offered at night, such as — The limbs and fats of a burnt offering, included by the earlier teaching that they may be placed on the altar from sunset—that is, after sundown.
  24. Things normally offered by day — These are not offered at night, since Scripture says of offerings, “on the day He commanded,” implying day and not night. Only limbs and fats are included here by the verse allowing them to be placed on the altar from sunset, where they burn on their own. Otherwise, what would “it is the burnt offering” exclude?
  25. From sunset? — But you said these are normally offered by day.
  26. At sunset — before the sun sets.
  27. To become sanctified — if placed in a Temple service vessel at night, they become sacred and do not revert to ordinary status, but they cannot be offered until daytime.
  28. If they become sanctified — if they become sanctified at night, they should also be offered at night.
  29. Remove the libations from here — do not count them among things normally offered by day.
  30. With the sacrifice — the slaughter of the sacrifice sanctifies the libations brought with it. They are therefore like the sacrifice itself and may be offered only by day.
  31. Rav Dimi said, ‘If I found someone, I would write a letter’ — if I found someone to carry it, I would write a letter and send it to Rav Yosef in Babylonia.
Tosafot on Temurah 14a, in English Tab translation (1)
  1. Anything offered at night — Rashi, at the end of the chapter “The Two Loaves” (Menachot 100), explains this as oil for the menorah. But that seems unlikely: how would sanctification apply to it when it has no sanctity imparted by a sacred vessel? Rather, the only offering we find brought at night is the meal offering accompanying libations. This also explains why the Gemara here does not answer, “Perhaps it is not consecrated for purposes of sanctification, but it is consecrated for purposes of disqualification.” At the end of “The Two Loaves,” the Gemara concludes that only the meal offering accompanying libations is brought at night, relying on the teaching “anything offered at night.” The Gemara here could likewise have raised a direct objection from that teaching. Instead, it raises an objection that works even according to the initial assumption there.
Rashi on Temurah 14b, in English Tab translation (25)
  1. Do not delete “libations” — from the earlier teaching; the apparent contradiction can be resolved.
  2. Here — the teaching that lists libations among offerings normally brought by day refers to libations that accompany an animal offering.
  3. By themselves — libations not consecrated through the slaughter of an animal offering may be brought at night.
  4. Like those who burn the Torah — because these written texts may not be rescued from a fire on Shabbat. Alternatively, because it is forbidden to keep them in writing: they are Oral Torah.
  5. And one who learns from them — from the written texts.
  6. A new matter — a new explanation of the apparently conflicting teachings, which had not been known before.
  7. Alternatively, “new” — a newly derived ruling, such as this one.
  8. They studied a scroll of aggada — so its teachings would not be forgotten.
  9. “It is time to act for the Lord” — when acting to preserve God’s Torah, it is proper to set aside a Torah rule; better that one rule be uprooted than that the Torah be forgotten.
  10. Now that you have said — one may consecrate these libations and offer them on the same night. Alternatively, the text reads, “Dawn disqualifies them, as it does limbs”: when we say that libations available at night may be consecrated and offered at night, this qualification applies.
  11. As it does limbs — the limbs of the daily offering, as explained in Tractate Zevachim. This is the preferred reading.
  12. Festival obligations during the Festival — such as the burnt offering of appearance, the Festival offering, and the additional offerings.
  13. “Your vows” has already been stated — so the verse must refer to another kind of burnt offering.
  14. Even libations by day — the verse includes libations among offerings brought during the day.
  15. To include a nazirite’s peace offerings — voluntary peace offerings are already covered by “your voluntary offerings.” If the verse meant only to draw a comparison, it could have said simply “and peace offerings.”
  16. Peace offerings accompanying the Passover offering — when a group was large and its Passover offering would not suffice, they brought peace offerings with it. If they set aside such offerings but did not bring them, they may bring them on the intermediate days of the Festival. Nazirites’ peace offerings need no special inclusion: they are covered by “your vows and your voluntary offerings,” since naziriteship begins with a vow. Peace offerings accompanying the Passover offering, by contrast, are obligatory.
  17. And a nazirite’s offerings may be brought at an individual altar — evidently they count as vowed or voluntary offerings; otherwise they could not be brought there.
  18. Remove naziriteship from here — although it begins with a vow, its offerings are not called vowed or voluntary. The person vowed only to abstain from wine; the offerings then became obligatory.
  19. “Which I vowed to the Lord in Hebron” — this sounds as though Absalom intended to go to Hebron to fulfill his vow there. His vow was to be a lifelong nazirite: every thirty days he would shave and bring an offering. If he went to bring those offerings in Hebron, which had an individual altar, they must count as vowed or voluntary offerings.
  20. It refers to his original vow — “in Hebron” identifies where he made it. He meant: “Let me go to the great altar in Gibeon, where Moses’ altar stood, and fulfill the vow I made in Hebron,” not that he would bring the offering in Hebron.
  21. But he was in Geshur — Scripture says, “Your servant made a vow while I lived in Geshur.”
  22. To bring lambs — from Hebron and offer them at the great altar. Thus “let me fulfill my vow” means “let me complete my naziriteship and shave, bringing lambs from Hebron.” That is why the Gemara objects that he should have said “from Hebron.”
  23. In Hebron — where there are fat lambs, as stated in Tractate Menachot.
  24. Rather, he was going to offer them there — nazirite offerings could be brought at an individual altar.
  25. Then Gibeon should pose a difficulty for you — since Moses’ altar stood there.
Tosafot on Temurah 14b, in English Tab translation (4)
  1. Written words you may not recite by heart — If so, how do we recite Psalms by heart? The restriction may apply only to what is written in the Five Books of Moses. But how, then, do we recite the passage beginning “Thus the Lord saved” and the Shema? The restriction applies only when reciting on behalf of others to fulfill their obligation.
  2. And we learned that meal offerings and Nazirite offerings may be brought on a private altar, according to Rabbi Meir — The Gemara could have answered that this is a dispute between tannaim. In the last chapter of Zevachim, the Rabbis disagree with Rabbi Meir, and the Gemara concludes that their dispute concerns meal offerings and Nazirite offerings.
  3. Remove Nazirite offerings from here — The same removal is needed in the passage in the last chapter of Zevachim that says their dispute concerns meal offerings and Nazirite offerings.
  4. Rather, once private altars were permitted, he could offer wherever he wished — According to the Rabbis who disagree with Rabbi Meir and say that a Nazirite offering is not a vowed or voluntary offering, Absalom must have gone to Hebron only to obtain lambs and then offered them at Gibeon. But Rashi explains that these Rabbis agree with the later Rabbis, who say that individuals could offer only burnt offerings and peace offerings at either kind of altar. If so, how could Absalom say, “Let me go and fulfill my vow”? On their view, a Nazirite offering could not be brought at either altar. We must therefore distinguish these groups of Rabbis: those who disagree with Rabbi Meir instead agree with Rabbi Yehuda, who permits even obligatory offerings at a major altar. Rabbi Meir, who considers a Nazirite offering a vowed or voluntary offering, could agree with the later Rabbis. The discussion in Zevachim, however, seems to support Rashi’s explanation. There is also a difficulty with Rabbi Shimon, who says there that even the community offered only Passover offerings and obligatory offerings with a fixed time. Yet Pesachim says that thanksgiving-offering loaves and Nazirite wafers were eaten at Nob and Gibeon; Rashi explains that this is not Rabbi Shimon’s view. How, then, could Absalom say he would fulfill his vow, if he could not offer it there? My teacher answered that Rabbi Shimon follows his own view: a Nazirite who shaved upon offering a voluntary peace offering has fulfilled his obligation, and one who vows to shave upon offering a hundred burnt offerings must bring a hundred. Absalom may therefore have vowed voluntary burnt offerings, which everyone agrees could be brought at a private altar, and intended to shave upon offering them.

Sources

Kid summary and story cards written by Tab from the William Davidson Edition English (Sefaria, CC BY-NC 4.0).

Tab translation (machine-assisted) of Rashi and Tosafot, from the Vilna Edition Hebrew (public domain) on Sefaria. May contain mistakes.

In the app, the Gemara text comes from Sefaria (William Davidson Edition, CC BY-NC 4.0; Hebrew/Aramaic Vilna Edition). Rashi and Tosafot Hebrew: Vilna Edition (public domain) via Sefaria.

Also spelled: Temura 14.