Zevachim 109

<big><strong>גמ׳</strong></big> מנא לן דבעי צפון דתני רבה בר רב חנן קמיה דרבא (ויקרא כג, יט) ועשיתם שעיר עזים אחד לחטאת מה חטאת בצפון אף שלמי צבור בצפון

<big><b>GEMARA: </b></big>How do we know that it requires the north? - As Raba son of R'Hanan<span class="x" onmousemove="('comment',' Emended text (Sh. M.)');">¹</span> recited before Raba: And ye shall offer one he-goat for a sin-offering, [and two he-lambs of the first year for a sacrifice of peace-offerings]:<span class="x" onmousemove="('comment',' Lev. XXIII, 19.');">²</span>

אמר ליה רבא וכי חטאת מהיכן למדה מעולה דבר הלמד בהיקש חוזר ומלמד בהיקש

as a sin-offering requires the north, so [must] the peace-offerings of the congregation [be slaughtered] in the north. Said Raba to him: Now, whence do we learn this about a sin-offering?

אלא מדתני רב מרי בריה דרב כהנא (במדבר י, י) על עולותיכם ועל זבחי שלמיכם מה עולה קדשי קדשים אף זבחי שלמי צבור קדשי קדשים מה עולה בצפון אף זבחי שלמי צבור בצפון

From a burnt-offering. Can then that which is learnt through a hekkesh teach in turn through a hekkesh?<span class="x" onmousemove="('comment',' Surely not. V. supra 48a, 49b.');">³</span>

אלא היקשא קמא למאי אתא כי חטאת מה חטאת אינה נאכלת אלא לזכרי כהונה אף זבחי שלמי צבור לזכרי כהונה

- Rather, [said Raba], It follows from what R'Mari the son of R'Kahana recited: [Ye shall blow with the trumpets] over your burnt-offerings, and over the sacrifices of your peace-offerings:<span class="x" onmousemove="('comment',' Num. X, 10. It must mean the peace-offerings of the congregation, since private peace-offerings did not require the blowing of trumpets.');">⁴</span> as a burnt-offering was a sacrifice of higher sanctity, so were the public peace-offerings sacrifices of higher sanctity; as a burnt-offering [was slaughtered] in the north, so were the public peace-offerings [slaughtered] in the north.

אמר ליה אביי אי הכי גבי איל נזיר דכתיב (במדבר ו, יד) והקריב את קרבנו לה' כבש בן שנתו תמים אחד לעולה וכבשה אחת בת שנתה [תמימה] לחטאת ואיל אחד [תמים] לשלמים הכי נמי נימא דהקיש הכתוב לחטאת מה חטאת אינה נאכלת אלא לזכרי כהונה אף איל נזיר נמי אינו נאכל אלא לזכרי כהונה

Now, what is the purpose of the first hekkesh?<span class="x" onmousemove="('comment',' Where it is assimilated to a sin-offering.');">⁵</span> - [To teach that it is] like a sin-offering: as a sin-offer is eaten by male priests only, so are public peace-offerings [eaten] by male priests [only].

הכי השתא התם כיון דכתיב (במדבר ו, יט) ולקח הכהן את הזרוע בשלה מן האיל מכלל דכוליה בעלים אכלי ליה

Said Abaye to him [Raba]: If so, when it is written in connection with a nazirite's ram: And he shall present his offering unto th Lord, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for a peace-offering:<span class="x" onmousemove="('comment',' Num. VI, 14.');">⁶</span> will you say that here too the Divine Law assimilated it to a sin-offering: as a sin-offering may be eaten by male priests only, so the nazirite's ram may be eaten by male priests only? - How compare: There, since it is written, And the priest shall take the shoulder of the ram when it is sodden, [.

זרוע בשלה מיהא לא ליתאכיל אלא לזכרי כהונה קשיא

this is holy, for the priest]<span class="x" onmousemove="('comment',' Ibid. 19, 20.');">⁷</span> it follows that the whole of it is eaten by its owner.

ואיבעית אימא קדשי אקרי קדשי קדשים לא איקרו ואלא למאי הלכתא איתקש אמר רבא שאם גלח על אחד משלשתן יצא:

But at least the shoulder that is sodden should be eaten by male priests only? - That is a difficulty. Alternatively [you can answer]: It<span class="x" onmousemove="('comment',' The shoulder that is sodden.');">⁸</span>

<big><strong>מתני׳</strong></big> התודה ואיל נזיר קדשים קלים שחיטתן בכל מקום בעזרה ודמן טעון שתי מתנות שהן ארבע ונאכלין בכל העיר לכל אדם בכל מאכל ליום ולילה עד חצות המורם מהם כיוצא בהן אלא שהמורם נאכל לכהנים לנשיהם ולבניהם ולעבדיהם:

is called 'holy', but not 'most holy'.<span class="x" onmousemove="('comment',' Therefore it cannot be like the sin-offering, which is 'most holy'.');">⁹</span> Then in respect of which law is it assimilated?<span class="x" onmousemove="('comment',' Sc. the nazirite's ram to a sin-offering.');">¹⁰</span>

<big><strong>גמ׳</strong></big> ת"ר (ויקרא י, יד) את חזה התנופה ואת שוק התרומה תאכלו במקום טהור אמר רבי נחמיה וכי ראשונים בטומאה אכלום

- Said Raba: [To teach] that if he shaves himself after one [sacrifice of the three, he fulfils his duty.<span class="x" onmousemove="('comment',' At the termination of his vow a nazirite must bring three sacrifices, viz., a burnt-offering, a sin-offering, and a peace-offering. Yet if he brings only one and shaves, the prohibitions of a nazirite, such as drinking wine, are lifted, because it is written, And after that the nazirite may drink wine (v. 20) , 'after that' meaning, according to the Rabbis, after he brings his peace-offering. Then the sin-offering is assimilated to the peace-offering to shew that the same applies to the former too.');">¹¹</span> <big><b>MISHNAH: </b></big>THE THANKS-OFFERING AND THE NAZIRITE'S RAM ARE SACRIFICES OF LESSER SANCTITY.

אלא טהור מכלל שהוא טמא טהור מטומאת מצורע וטמא מטומאת זב ואיזה זה זה מחנה ישראל

THEY ARE SLAUGHTERED ANYWHERE IN THE TEMPLE COURT, AND THEIR BLOOD REQUIRES TWO SPRINKLINGS, WHICH CONSTITUTE FOUR; AND THEY ARE EATEN IN ANY PART OF THE CITY, BY ANY PERSON,<span class="x" onmousemove="('comment',' I.e., even by a zar.');">¹²</span> PREPARED IN ANY MANNER, THE SAME DAY AND THE NIGHT FOLLOWING, UNTIL MIDNIGHT.

ואימא טהור מטומאת זב וטמא מטומאת מת ואיזה זה זה מחנה לויה

THE PARTS THEREOF WHICH ARE SEPARATED<span class="x" onmousemove="('comment',' In the case of the thanks-offering, the thigh and breast, and four loaves out of the forty by which it is accompanied. In the case of the nazirite's ram, likewise the thigh and the breast, the boiled shoulder, one unleavened loaf and one unleavened wafer.');">¹³</span> ARE GOVERNED BY THE SAME LAW, SAVE THAT THESE ARE EATEN [ONLY] BY THE PRIESTS, THEIR WIVES, THEIR CHILDREN AND THEIR SLAVES.

אמר אביי אמר קרא (ויקרא י, יג) ואכלתם אותה במקום קדוש אותה במקום קדוש ולא אחרת במקום קדוש אפקה למחנה לויה הדר כתיב במקום טהור אפקה למחנה ישראל

<big><b>GEMARA: </b></big>Our Rabbis taught: And the breast of waving and the thigh of heaving shall ye eat in a clean place:<span class="x" onmousemove="('comment',' Lev. X, 14.');">¹⁴</span> Said R'Nehemiah: Did they then eat the earlier [sacrifices]<span class="x" onmousemove="('comment',' Those enumerated earlier in this passage, which treats of Aaron's consecration.');">¹⁵</span>

רבא אמר אותה במקום קדוש ולא אחרת במקום קדוש אפקה לגמרי הדר כתב רחמנא תאכלו במקום טהור עיילא למחנה ישראל

in uncleanness? Rather, 'clean' implies that it is [partially] unclean:<span class="x" onmousemove="('comment',' Since Scripture writes 'in a clean place instead of in a holy place,' as in the preceding verse.');">¹⁶</span>

ואימא עיילא למחנה לויה לחדא מעיילינן לתרתי לא מעיילינן

[thus it means,] clean from the defilement of a leper, but unclean with the uncleanness of a zab, and which place is that? The camp of the Israelites.<span class="x" onmousemove="('comment',' Three 'camps' of lessening degrees of sanctity were recognised in the wilderness: (i) The camp of the Divine Presence, - the Tabernacle;');">¹⁷</span>

אי הכי אפוקי נמי לחדא מפקינן מתרתי לא מפקינן ועוד (דברים יב, יז) לא תוכל לאכול בשעריך כתיב אלא מחוורתא כדאביי:

Yet say [that it means] clean from the defilement of a zab, yet unclean with the defilement of the dead, and which [place] is that? The Levitical camp?<span class="x" onmousemove="('comment',' Where a corpse might be taken. So that the flesh of this sacrifice may be eaten in the Temple Mount only, but not anywhere in Jerusalem.');">¹⁸</span>

<big><strong>מתני׳</strong></big> שלמים קדשים קלים שחיטתן בכל מקום בעזרה ודמן טעון שתי מתנות שהן ארבע ונאכלין בכל העיר לכל אדם בכל מאכל לשני ימים ולילה אחד המורם מהם כיוצא בהם אלא שהמורם נאכל לכהנים לנשיהם ולבניהם ולעבדיהם.

- Said Abaye, Scripture saith, And ye shall eat it [the mealoffering] in a holy place:<span class="x" onmousemove="('comment',' Lev. X, 13.');">¹⁹</span> 'it' [must be eaten] in a holy place, but another [need] not [be eaten] in a holy place, thus withdrawing it from the Camp of the Divine Presence into the Levitical Camp.<span class="x" onmousemove="('comment',' Emended text (Sh. M.) .');">²⁰</span>

<big><strong>גמ׳</strong></big> ת"ר (ויקרא ג, ב) ושחטו פתח אהל מועד (ויקרא ג, ח) ושחט אותו לפני אהל מועד (ויקרא ג, ח) ושחט אותו לפני אהל מועד

Then 'in a clean place' is written, which withdraws it into the camp of the Israelites. Raba said: 'It' [must be eaten] in a holy place but another [need] not [be eaten] in holy place, withdraws it altogether;<span class="x" onmousemove="('comment',' This would imply that it need not even be eaten in the third camp, hence even outside Jerusalem.');">²¹</span>

להכשיר את כל הרוחות בקדשים קלים ק"ו לצפון ומה קדשי קדשים שלא הוכשרו בכל הרוחות הוכשרו בצפון קדשים קלים שהוכשרו בכל הרוחות אינו דין שהוכשרו בצפון

then the Divine Law wrote 'in a clean place', [thereby] bringing it into the Israelites' camp.<span class="x" onmousemove="('comment',' Hence it must be eaten within the walls of Jerusalem.');">²²</span> Yet say that it brought it into the Levitical camp?<span class="x" onmousemove="('comment',' Teaching that it must be eaten in the Temple Mount.');">²³</span>

רבי אליעזר אומר לא נאמר הכתוב אלא להכשיר צפון שיכול והלא דין הוא ומה קדשים קלים שהוכשרו בכל הרוחות לא הוכשר מקומן אצל קדשי קדשים קדשי קדשים שלא הוכשרו אלא בצפון אינו דין שלא הוכשר מקומן אצל קדשים קלים ת"ל אהל מועד

- We bring it back into one [camp], not into two. If so, [you can] also [argue in respect of] withdrawing: we withdraw it from one, but not from two?<span class="x" onmousemove="('comment',' When Scripture implies that it is not bound to be eaten in a particular place, say that one camp (that of the Divine Presence) is excluded, but not two.');">²⁴</span> Moreover, it is written, Thou mayest not eat within they gates etc?<span class="x" onmousemove="('comment',' Deut. XII, 17. 'Within thy gates' means in the cities outside Jerusalem.');">²⁵</span> Rather, it clearly must be explained as Abaye. <big><b>MISHNAH: </b></big>THE PEACE-OFFERING IS A SACRIFICE OF LESSER SANCTITY. IT MAY BE SLAIN IN ANY PART OF THE TEMPLE COURT, AND ITS BLOOD REQUIRES TWO SPRINKLINGS, WHICH CONSTITUTE FOUR; AND IT MAY BE EATEN IN ANY PART OF THE CITY, BY ANY PERSON, PREPARED IN ANY WAY, DURING TWO DAYS AND ONE NIGHT. THE PARTS THEREOF WHICH ARE SEPARATED ARE SIMILAR, SAVE THAT THESE ARE EATEN BY PRIESTS, THEIR WIVES, THEIR SONS, AND THEIR SLAVES. <big><b>GEMARA: </b></big>Our Rabbis taught: And he shall kill it at the door of the tent of meeting. and he shall kill i before the tent of meeting. and he shall kill it before the tent of meeting:<span class="x" onmousemove="('comment',' Lev. III, 2, 8, 13. The three texts refer to the different animals brought as peace-offerings.');">²⁶</span> this teaches that all sides [of t Temple court] are fit in the case of sacrifices of lesser sanctity,<span class="x" onmousemove="('comment',' As 'before' implies on any side.');">²⁷</span> and the north [side] a fortiori: if sacrifices higher sanctity, which were not made fit [for slaughtering] on all sides, are fit on the north; is it not logica that sacrifices of lesser sanctity, which are fit on all sides, are fit in the north?<span class="x" onmousemove="('comment',' Thus in the view of this Tanna no text is necessary to shew that it can be slain in the north.');">²⁸</span> R'Eliezer said: The Writ comes specifically to declare the north fit.<span class="x" onmousemove="('comment',' Otherwise we would not know it.');">²⁹</span> For you might say, is not [the reverse] logical: If sacrifices of lesser sanctity, which are fit on all sides, yet their place is not fit for sacrifices of higher sanctity;<span class="x" onmousemove="('comment',' The latter cannot be slaughtered in any part of the Temple.');">³⁰</span> then sacrifices of higher sanctity, which are permitted in the north only, is it not logical that their [particular] place is not permitted for sacrifices of lesser sanctity? Therefore 'the tent of meeting' is stated.<span class="x" onmousemove="('comment',' Implying any part of same.');">³¹</span>