Commentary for Zevachim 30:14

דבי רבי ישמעאל תנא אתיא בק"ו מבעל מום מה בעל מום שאוכל אם עבד חילל

What does 'the children [sons] of Israel' exclude? Shall we say that it excludes [the sacrifice of] women? Can women's sacrifice be offered in uncleanness?<span class="x" onmousemove="('comment',' Surely not.');">¹⁶</span> Again, is it to exclude [the sacrifices of] heathens? seeing that [even] the headplate does not propitiate, for a Master said: But in th case of [the sacrifices of] heathens, whether [done]<span class="x" onmousemove="('comment',' I.e., offered in an unclean state.');">¹⁷</span> in ignorance or deliberately, propitiation is not effected,<span class="x" onmousemove="('comment',' V. infra 45b.');">¹⁸</span> can these [actually] be offered in uncleanness! Hence this is what [Scripture] means: that they separate themselves from the holy things of the children of Israel, and that they [the children of Israel] profane not [My holy name].<span class="x" onmousemove="('comment',' Since 'the children of Israel' cannot be a limitation, it is interpreted as an additional subject of 'separate': the children of Israel (i.e., zarim) t must separate themselves from the sacrifices, as otherwise they profane God's name, by disqualifying the sacrifice.');">¹⁹</span> The School of R'Ishmael taught: [That a zar disqualifies the sacrifice] is inferred a minori from [a priest with a blemish: if [a priest] with a blemish, who may eat [of the sacrifice], profanes [it] when he officiates,<span class="x" onmousemove="('comment',' V. Lev. XXI, 22f.');">²⁰</span>

Explore commentary for Zevachim 30:14. In-depth commentary and analysis from classical Jewish sources.