The Eddie D. Sitt edition presents an audio series of the Talmud Bavli, focusing on Gemara Avodah Zarah, Daf Chaf-Daled. This learning is dedicated for the elevation of the soul of Avraham ben Ester, may the spirit of God rest upon him in Gan Eden, and for Shlomo Mickey ben Giat. We pray for his healing, both of the soul and the body, and may it be soon, and let us say, Amen.
We are currently on Daf Chaf-Gimmel Amud Bet, ten lines from the bottom. The Gemara begins with the term Gufa, indicating a return to a previous discussion. We learned earlier from a Baraita that Tane Sheila asked, "What is the reasoning of Rabbi Eliezer?" Rabbi Eliezer holds a specific view: it is forbidden to buy a Parah Adumah from the Goyim. The Gemara explains this with a verse: “Speak to the children of Israel, and they shall take.” This implies that the Jewish people are the ones who should take the Parah Adumah, and thus, it is inferred that only a Jew should sell it. Hence, the inference is made that the Parah Adumah cannot be purchased from non-Jews.
Following this reasoning, the Gemara draws a parallel to the verse regarding Terumah, which also states “and they shall take.” The same inference applies: only the Jewish people are permitted to give or sell items for the Mishkan, and not the Goyim. Therefore, it follows that precious materials for the Mishkan cannot be sourced from non-Jews either. However, the Gemara challenges this conclusion.
It raises a question regarding the extent of honoring one’s parents, referencing a story about Dama ben Netina, a non-Jew from Ashkelon. When the Rabbis requested stones for the Ephod from him, he refused to wake his father, who was sleeping on the keys to the vault, despite being offered an exorbitant price. This demonstrates the high regard he held for his father, raising the question: if Rabbi Eliezer's reasoning applies, why were the stones bought from a non-Jew?
The Gemara explains that the stones were purchased through Jewish intermediaries. Rabbi Eliezer does not worry about the potential issue of Riviah (illicit mating) because the Jewish buyers ensured that the Parah Adumah was not compromised. However, there is still a concern about whether the non-Jew could have mated with the animal before it was sold.
Rabbi Eliezer maintains that the prohibition against buying a Parah Adumah from a non-Jew stems from both the verse indicating that it should be a Jewish transaction and the concern of Riviah. Thus, in the case of Dama ben Netina, it was a Jew who bought the Parah Adumah first, and the animal was watched closely from birth, ensuring it was not compromised.
The Gemara continues to explore this topic, questioning whether the Jewish people were vigilant enough to monitor the mother of the Parah Adumah during its conception. The concern is raised that if the mother was compromised, the offspring would also be unfit for a Korban.
To counter this, the Gemara suggests that the Jewish people were indeed monitoring the mother from conception. However, the question arises: how could they know that the mother was pregnant with a Parah Adumah? The Gemara explains that they used a technique involving a red drink placed before the mother at the time of conception, influencing the offspring to be born red.
Despite this method, the Gemara questions why Dama ben Netina’s Parah Adumah was so valuable if it could be created artificially. The answer lies in the fact that even though the Parah Adumah may be influenced, it still must meet specific criteria. If it has even two black or white hairs, it is rendered unfit.
The Gemara then recounts a discussion between Rabbi Ami and Rabbi Yitzchak Nafcha, where they assert that Rabbi Eliezer prohibits not only the Parah Adumah from non-Jews but all animals for Korbans. The Rabbis challenge him, citing a verse from Yeshayahu that indicates animals from the Goyim could be bought for the future. Rabbi Eliezer responds that in the future, these nations will convert, allowing for transactions with them.
Rav Yosef questions this interpretation, suggesting that the Goyim may merely cease idol worship without converting. Rabbi Abaye counters that the verse implies they will serve God as one people, indicating a full conversion.
The Gemara continues to examine various scenarios where animals were taken from the Goyim, arguing that these instances were exceptions due to miraculous circumstances. Ultimately, Rabbi Eliezer’s position remains that animals over three years old cannot be bought from non-Jews due to the risk of Riviah.
In conclusion, the Gemara establishes that the prohibition against purchasing animals from the Goyim for Korbans is upheld, except in cases where special circumstances apply, highlighting the importance of vigilance and adherence to halachic standards in all transactions.
May we continue to learn and grow in our understanding of these vital teachings. Baruch Adonai L'Olam, Amen and Amen.