Mesorat%20hashas for Zevachim 95:23

אשכחן למצוה לעכב מנין קרא אחרינא כתיב (ויקרא ד, כד) ושחט אותו במקום אשר ישחט את העולה ותניא היכן עולה נשחטה בצפון אף זה בצפון

- As there it is fixed, so here it is fixed, thus excluding the sin-offering for the defilement of the sanctuary and its sacred objects [sacrifices], which is variable.<span class="x" onmousemove="('comment',' Lit., 'ascends (in value) and descends'. - The ordinary sin-offering is fixed and the same for rich and poor alike. This gezerah shawah then teaches that a guilt-offering of suspense is incurred only for the doubtful violation of a law which, if definitely violated, involves a fixed sin-offering. But if one is doubtful whether he entered the Temple whilst unclean, he does not bring a guilt-offering of suspense, because if he were certain he would only be liable to a variable sacrifice (v. Lev. V, 1-10) .');">²⁰</span> And the Rabbis?<span class="x" onmousemove="('comment',' What is their view on this?');">²¹</span> - There is no semi gezerah shawah.<span class="x" onmousemove="('comment',' A gezerah shawah shews similarity in all respects, not in some only.');">²²</span> But R'Akiba too [surely admits that] there is no semi gezerah shawah? - That indeed is so; here, however, they differ in this: R'Akiba holds: 'And if a soul' is written, and the waw indicates conjunction with the preceding subject.<span class="x" onmousemove="('comment',' As above.');">²³</span> But [according to] the Rabbis too, surely it is written, And if a soul?<span class="x" onmousemove="('comment',' And it was stated above that all agree that the subject above is learnt from that below.');">²⁴</span> Shall we say that they differ in this: one master holds tha a hekkesh is stronger; while the other master holds that a gezerah shawah is stronger?<span class="x" onmousemove="('comment',' The hekkesh or analogy arises from the waw, which couples both subjects. Thus apparently the Rabbis give preference to the gezerah shawah, while R. Akiba gives preference to the hekkesh (only one can be employed here, since they yield apparently contradictory results) .');">²⁵</span> - No: all agree that the gezerah shawah is stronger, but the Rabbis can answer you: the subject below is learnt from that above, that the guilt-offering must be [two] silver shekels in value,<span class="x" onmousemove="('comment',' The earlier passage reads: then he shall bring . . according to thy valuations in silver by shekels . . a guilt-offering (v. 15) , which the Rabbis interpret as meaning not less than two shekels. The analogy therefore teaches that the guilt-offering of suspense in v. 18 must also have that value.');">²⁶</span> so that you should not say: Surely the doubt cannot be more stringent than the certainty: as the certainty [of sin] requires a sin-offering [even] a sixth [o zuz in value], so [for] the doubt a guilt-offering of a sixth [of a zuz] is sufficient.<span class="x" onmousemove="('comment',' Hence the hekkesh teaches otherwise.');">²⁷</span> Now, how does R'Akiba know this? - He deduces it from [the text,] And this is the law of the guilt-offering,<span class="x" onmousemove="('comment',' Lev. VII, 1. lfrgc');">²⁸</span> [which intimates that] there is one law for all guilt-offerings. That is well on the view that 'law' can be [so] interpreted; but on th view that 'law' cannot be so interpreted, whence does he derive [it]? - He derives [it] from the repetition of 'according to thy valuation.'<span class="x" onmousemove="('comment',' Heb. It is repeated in Lev. V, 15 and Lev. V, 18, and this furnishes a gezerah shawah, which teaches that they must be of equal value in both cases.');">²⁹</span> [But] what can be said of the guilt-offering of a maidservant promised in marriage,<span class="x" onmousemove="('comment',' Ibid. XIX, 20-22.');">³⁰</span> where according to thy valuation' is not written? - He derives [it from] the repetition of 'with the ram.'<span class="x" onmousemove="('comment',' Ibid. V, 16 and XIX, 22.');">³¹</span> How do we know that a sin-offering requires the north? - Because it is written, And he shall kill the sin-offering in the place of the burnt-offering.<span class="x" onmousemove="('comment',' Ibid. IV, 24.');">³²</span> We have found [it of] slaughtering: how do we know [it of] receiving? Because it is written, And the priest shall take of the blood of the sin-offering.<span class="x" onmousemove="('comment',' Ibid 25. This is connected with the immediately preceding words, 'in the place where they kill the burnt-offering.' - ' Take' means to receive the blood.');">³³</span> How do we know that the receiver himself [must stand in the north]?<span class="x" onmousemove="('comment',' And not in the south and stretch out his hand to the north. (A line - imaginary - demarcated the north and the south, and so it would be possible to stand on one side of the line - south - and receive the blood on the other - the north.)');">³⁴</span> The text says, 'And he shall take', [which intimates,] he shall [be]take himself [to the place where the blood is received].<span class="x" onmousemove="('comment',' I.e., the north.');">³⁵</span> We have thus found [it as] a regulation; how do we know that it is indispensable?<span class="x" onmousemove="('comment',' That the sacrifice is invalid otherwise.');">³⁶</span> - Another text is written, And he shall kill it for a sin-offering the place where they kill the burnt-offering;<span class="x" onmousemove="('comment',' Ibid. 33. This treats of a lamb brought by a prince (ruler) as a sin-offering.');">³⁷</span> and it was taught: Where is the burnt-offering slaughtered? in the north: so this too<span class="x" onmousemove="('comment',' Sc. the sin-offering.');">³⁸</span> is [slaughtered] in the north.

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