Mesorat%20hashas for Zevachim 50:20

אמר רבי אמי אמר רבי אלעזר היא בפנים ורגליה בחוץ חתך ואח"כ שחט כשירה

R'Hiyya B'Abba also said in R'Johanan's name: This Mishnah was taught on the testimony of R'Zadok. For we learnt: R'Zadok testified<span class="x" onmousemove="('comment',' V. 'Ed. Sonc. ed. pp. IX and XI.');">¹⁵</span> that running water which is assembled by means of nut leaves is fit. There was such a case in Ahaliyya,<span class="x" onmousemove="('comment',' Horowitz, Palestine, p. 22, identifies it with Bait Ilu, near Jerusalem.');">¹⁶</span> which was referred to the Sages in the Chamber of Hewn Stone,<span class="x" onmousemove="('comment',' In the inner court of the Temple, where the great Sanhedrim sat. V. also J.E. XII, 576.');">¹⁷</span> and they declared it fit. R'Zera said in the name of Rab:<span class="x" onmousemove="('comment',' So Bek. 39b. Cur. edd. Rabbi.');">¹⁸</span> If [the priest] slits the [sacrificial] bullock's ear and then receives blood,<span class="x" onmousemove="('comment',' From the throat, in the usual way. He slit the ear immediately after slaughtering it, so that between the slaughtering and the reception of the blood it was a blemished animal.');">¹⁹</span> it is unfit, for it is said: And [the anointed priest] shall take of the blood of the bullock:<span class="x" onmousemove="('comment',' Lev. IV, 5.');">²⁰</span> [this implies:] the bullock as it was before.<span class="x" onmousemove="('comment',' It must be in the same state when the priest receives the blood as it was before, viz unblemished.');">²¹</span> We have thus found [this law true of] sacrifices of higher sanctity;<span class="x" onmousemove="('comment',' Such as the sin-offering, to which this text refers.');">²²</span> how do we know [it of] sacrifices of lower sanctity? - Said Raba, it was taught: Your lamb shall be without blemish, a male of the first year:<span class="x" onmousemove="('comment',' Ex. XII, 5. This refers to the Passover-offering, which was a sacrifice of lower sanctity.');">²³</span> [this teaches] that it must be without a blemish and a year old when it is slaughtered. How do we know [that it must be likewise] at the receiving [of the blood], the carrying, and the sprinkling? Because it says, 'it shall be', [teaching that] at all its stages [as a sacrifice] it must be withou blemish and a year old. Abaye raised an objection to him: R'Joshua said: [In the case of] all sacrifices prescribed in the Torah whereof as much as an olive of flesh or fat remained,<span class="x" onmousemove="('comment',' By the time of sprinkling, the rest having been lost or defiled. There can be no greater blemish than this.');">²⁴</span> [the priest] sprinkles the blood? - Relate this to [the provision that it must be] a year old.<span class="x" onmousemove="('comment',' At all its stages as a sacrifice it must be a year old, but it need not be without a blemish at all its stages.');">²⁵</span> Yet is it possible for it to be a year old at the slaughtering, yet tw years old<span class="x" onmousemove="('comment',' I.e., more than a year old.');">²⁶</span> at the carrying and sprinkling? - Said Raba: This proves that [even] hours disqualify in the case of sacrifices.<span class="x" onmousemove="('comment',' The age of a sacrifice is calculated exactly from the moment of birth, and even the least excess ('hours' means any short period, even minutes) disqualifies the animal. Thus it may reach the age limit at the moment of slaughtering and exceed it a moment afterwards.');">²⁷</span> R'Ammi said in R'Eleazar's name: [In the case of the animal] being within [the Temple court] while its legs were without, if he cut off its legs and then slaughtered it, it is fit;<span class="x" onmousemove="('comment',' If the blood of a sacrifice passes without the Temple court before it is sprinkled, it is unfit. In this case, if one cut off the legs first, the blood that passed out (sc. that contained in the legs) did not mingle with that which remained within.');">²⁸</span>

Explore mesorat%20hashas for Zevachim 50:20. In-depth commentary and analysis from classical Jewish sources.