Zevachim 17

דוחין קדשים הנאכלים אצל קדשים הנאכלין ואין דוחין קדשים הנאכלין אצל קדשים שאינן נאכלין

We transfer sacrifices which are eaten to sacrifices which are eaten, but do not transfer sacrifices which are eaten to sacrifices which are not eaten.<span class="x" onmousemove="('comment',' The animal dedicated for a Passover-offering was in the first place consecrated as a sacrifice which is eaten. Now that it cannot be offered for what it was originally intended, it is transferred to a peace-offering, which is eaten, and not to a burnt-offering, which cannot be eaten.');">¹</span>

אטו חטאת ואשם מי לא מיתאכלי

Are then a sin-offering and a guilt-offering not eaten? - [Say] rather, we transfer sacrifices which are eaten by all to sacrifices which are eaten by all, but do not transfer sacrific which are eaten by all to sacrifices which are not eaten by all.<span class="x" onmousemove="('comment',' The Passover-offering and peace-offering are eaten by all, whereas the sin-offering and the guilt-offering are eaten by male priests only.');">²</span>

אלא דוחין קדשים הנאכלין לכל אדם אצל קדשים הנאכלין לכל אדם ואין דוחין קדשים הנאכלין לכל אדם אצל קדשים שאין נאכלין לכל אדם

R'Jose son of R'Abin said: We transfer sacrifices of lesser sanctity to sacrifices of lesser sanctity, but do not transfer sacrifices of lesser sanctit sacrifices of higher sanctity.<span class="x" onmousemove="('comment',' These are fully discussed in Ch. V.');">³</span>

רבי יוסי ברבי אבין אמר דוחין קדשים קלים אצל קדשים קלים ואין דוחין קדשים קלים אצל קדשי קדשים

To this R'Isaac son of R'Sabarin demurred: Then say that if one slaughtered it as tithe, let it be tithe;<span class="x" onmousemove="('comment',' For that too is a sacrifice of lesser sanctity.');">⁴</span>

מתקיף לה רב יצחק ברבי סבריו אימא שחטיה לשם מעשר ליהוי מעשר למאי הילכתא דלא ליבעי נסכים ולמלקא עליה (בלא ימכר) (ויקרא כז, לג) בלא יגאל

and in respect of what law would that be?

אמר קרא (ויקרא כז, לב) העשירי יהיה קודש זה מעשר ואין אחר מעשר

That it should not require a drink-offering; and that the penalty of flagellation should be incurred by one who violates the injunction, It shall not be redeemed?<span class="x" onmousemove="('comment',' Lev. XXVII, 33 . The Talmud (Bek. 32b) interprets this to mean that it may not be sold; hence if one does sell it, he is liable to flagellation, which is the penalty for the violation of a negative command.');">⁵</span>

אימא שחטיה לשם בכור ליהוי כבכור למאי הילכתא דלא ליבעי נסכים אי נמי דליתביה לכהנים

- Scripture saith, The tenth shall be holy,<span class="x" onmousemove="('comment',' Ibid. 32.');">⁶</span>

בכור נמי עברה עברה ממעשר גמר

[which implies,] this one [the tenth] can be tithe, bu no other can be tithe.

ואימא שחטיה לשם תמורה ליהוי תמורה למאי הילכתא למלקא עליה אי נמי למיקם עליה (ויקרא כז, כח) בלא ימכר ולא יגאל

[Again,] say that if one slaughtered it as a firstling, let it be as a firstling: in resp which law?

אמר מר זוטרא בריה דרב נחמן אמר קרא (ויקרא כז, י) והיה הוא ותמורתו זו תמורה ואין אחר תמורה

That it should not require a drink-offering; or that it should be given to the priests? - As for a firstling too, similarity of law with tithe is deduced from the fact that 'passing' is written in both cases.<span class="x" onmousemove="('comment',' Tithe: Whatsoever passeth under the rod (ibid) ; Firstling: All that openeth the womb thou shalt cause to pass (E.V. Set apart-the same root is used in both texts) to the Lord (Ex. XIII, 12) . The employment of the same word in both cases teaches that they are similar in law. Therefore since this Passover-offering cannot be transferred to tithe, it cannot be transferred to a firstling either.');">⁷</span>

ואימא שחטיה לשם תודה ליהוי כי תודה למאי הילכתא להטעינו לחם

Say that if one slaughtered it as a substitute,<span class="x" onmousemove="('comment',' Lev. XXVII, 33: Neither shall he change it; and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed. From this it is learnt that if one consecrates an animal to substitute another consecrated animal, both are holy, the second having the same sanctity as the first,');">⁸</span>

מי איכא מידי דפסח גופיה לא בעי לחם ומותרו בעי לחם

let it be a substitute: in respect of which law?

אי הכי השתא נמי מי איכא מידי דפסח גופיה לא בעי נסכים ומותרו בעי נסכים

To be flagellated on its account;<span class="x" onmousemove="('comment',' For having violated the injunction, Neither shall he change it.');">⁹</span>

אנן הכי קאמרינן מי איכא מידי דמותר תודה עצמה לא בעי לחם ואילו מותר דאתיא להו מעלמא בעיא לחם

or alternatively, that in respect thereof we should be guilty of, 'it shall not be redeemed'?<span class="x" onmousemove="('comment',' Sh. M. deletes.');">¹⁰</span>

מתקיף לה רב [יימר] בריה דרב הילל וממאי דבמותר פסח כתיב דילמא במותר אשם כתיב

- Said Mar Zutra the son of R'Nahman: Scripture saith, Then both it and that for which it is changed shall be [holy], [which implies;] This is a substitute but no other is a substitute.<span class="x" onmousemove="('comment',' I.e., only if one consecrates a non-sacred animal (hullin, v. Glos) as a substitute does the law apply, but not when one consecrates as a substitute an animal which had already been consecrated earlier, as is the case of this lost Passover-offering.');">¹¹</span>

אמר רבא אמר קרא (ויקרא ג, ו) ואם מן הצאן קרבנו לזבח שלמים דבר השוה בכל הצאן

And say that if one slaughters is as a thanksoffering, let it be a thanksoffering: in respect of what law?

מתקיף לה ר' אבין בר חייא ואיתימא ר' אבין בר כהנא בכל אתר את אמרת מן להוציא וכאן מן לרבות

That it may require [the addition of] loaves.<span class="x" onmousemove="('comment',' V. Lev. VII, 12 seq.');">¹²</span>

אמר ר' מני הכא נמי מן להוציא דלא אתי בן שתי שנים ולא אתי בנקיבה

- Can there be a case where the Passover-offering itself does not require loaves, yet its remainder does require loaves! If so, then now too [you may argue:] Can there be a case where the Passover-offering itself does not require a drink-offering [to accompany it], yet its remainder requires a drink-offering? - This is our argument: Can there be a case where the remainder of the thanksoffering itself requires no loaves, yet the remainder of that which was converted into a thanksoffering<span class="x" onmousemove="('comment',' Lit., 'the remainder of that which comes thereto (sc. the thanksoffering) from the world.' - Thus here we are treating of the remainder of a Passover-offering which it is proposed shall rank as a thanksoffering if slaughtered as such.');">¹³</span>

מתקיף לה רב חנא בגדתאה ומי מצית אמרת דכי כתיב האי במותר פסח כתיב והא מדכתיב (ויקרא ג, ז) אם כשב (ויקרא ג, יב) אם עז מכלל דלאו במותר פסח כתיב

shall require loaves!

ההוא מיבעי ליה לכדתניא כבש לרבות את הפסח לאליה

To this<span class="x" onmousemove="('comment',' Sc. the interpretation of the verse Lev. III, 6 quoted supra 8b, q.v.');">¹⁴</span>

כשהוא אומר אם כבש לרבות פסח שעיברה שנתה ושלמים הבאים מחמת פסח לכל מצות שלמים שיטענו סמיכה ונסכים ותנופת חזה ושוק כשהוא אומר אם עז הפסיק הענין לימד על העז שאינה טעונה אליה

R'Yemar the son of R'Hillel demurred: And whence [does it follow] that it is written in reference to the remainder of a Passover-offering: perhaps it is written of the remainder of a guilt-offering?<span class="x" onmousemove="('comment',' Since a guilt-offering too was a ram without blemish from the flock, and might not come from the herd.');">¹⁵</span>

והא מהכא נפקא מדאבוה דשמואל נפקא דאמר אבוה דשמואל ואם מן הצאן קרבנו לזבח שלמים דבר הבא מן הצאן יהא לזבח שלמים

- Said Raba, Scripture saith: 'And if his offering for a sacrifice of peace-offerings be of the flock',<span class="x" onmousemove="('comment',' Lev. III, 6.');">¹⁶</span>

ואכתי מדרב נחמן אמר רבה בר אבוה נפקא דאמר רב נחמן אמר רבה בר אבוה מנין למותר פסח שקרב שלמים שנאמר (דברים טז, ב) וזבחת פסח לה' אלהיך צאן ובקר והלא אין פסח בא אלא מן הכבשים ומן העזים אלא מכאן למותר הפסח שיהא לדבר הבא מן הצאן ומן הבקר ומאי ניהו שלמי

[which implies that it refers to] that for which the whole flock is equally fit.<span class="x" onmousemove="('comment',' I.e., sheep and goats too, whereas the guilt-offering must be a ram.');">¹⁷</span>

אלא תלתא קראי כתיבי

To this R'Abin B'Hiyya-others say, R'Abin B'Kahana-demurred: Everywhere else you say that 'of' is a limitation, yet here 'of' is an extension?<span class="x" onmousemove="('comment',' If you interpret of the flock as intimating that all animals included in the term 'flock' are meant,');">¹⁸</span> - Said R'Mani: Here too 'of' is a limitation, [teaching] that it cannot be two years old nor a female.<span class="x" onmousemove="('comment',' By relating the verse to a Passover-offering remainder you exclude a two years old animal and a female. (V. Ex. XII, 5) .');">¹⁹</span> R'Hana of Baghdad demurred: Can you say that this text is written in reference to the Passover-remainder; surely since it states, If [he bring] a lamb [for his offering]. And if [his offering be] a goat,<span class="x" onmousemove="('comment',' Lev. III, 7, 12.');">²⁰</span> it follows that it does not refer to a Passover remainder?<span class="x" onmousemove="('comment',' This verse must simply refer to an ordinary peace-offering; for if it referred to a Passover remainder, it is obviously a lamb or a goat (V. Ex. XII, 5) , and it need not be stated.');">²¹</span> - That is required for what was taught: '[If he bring] a lamb': this is to include the Passover-offering, in respect of its fat tail.<span class="x" onmousemove="('comment',' The fat tail of all other sacrifices is explicitly counted in the emurim (q.v. Glos) which are burnt on the altar (V. Lev. III, 9, VII, 3) . The burning of the emurim is not mentioned at all in connection with the Passover, however, but deduced from elsewhere; consequently a verse is required to teach that the fat tail too is included.');">²²</span> When it is stated, 'If [he bring] a lamb', it to include a Passover-offering more than a year old,<span class="x" onmousemove="('comment',' I.e., dedicated as a Passover-offering, and consequently unfit for its purpose (V. Ex. XII, 5) .');">²³</span> and a peace-offering which comes in virtue of a Passover-offering<span class="x" onmousemove="('comment',' E.g., the substitute of a Passover-offering; or where the owner of a Passover-offering registered for a different animal, so that the first is a Passover remainder: both are sacrificed as peace-offerings.');">²⁴</span> in respect of all the regulations of peace-offerings, [viz. ,] that they require laying on [ the hands],<span class="x" onmousemove="('comment',' V. Lev. III, 2.');">²⁵</span> drink-offerings, and the waving of the breast and shoulder. [Again,] when it states, 'and if [his offering be] a goat',<span class="x" onmousemove="('comment',' Ibid, 12.');">²⁶</span> it breaks across the subject [and] teaches that a goat does not require [the burning of the] fat tail [on the altar].<span class="x" onmousemove="('comment',' 'And if' is regarded as a disjunctive, teaching that the provisions that apply to a lamb do not apply to a goat, unless expressly stated. The fat tail is mentioned in connection with the former (V. 9) but not the latter,');">²⁷</span> But is that<span class="x" onmousemove="('comment',' Sc. that a Passover-offering more than a year old, which is therefore a Passover remainder, is sacrificed as a peace-offering.');">²⁸</span> deduced from this? Surely it is deduced from [the verse quoted by] Samuel's father? For Samuel's father said: And if his offering for a sacrifice of peace-offerings unto the Lord be of the flock<span class="x" onmousemove="('comment',' Lev. Ill, 6.');">²⁹</span> [teaches that] whatever comes of the flock must be for a sacrifice of peace-offerings.<span class="x" onmousemove="('comment',' Supra 8b, q.v.');">³⁰</span> - But still, this is deduced from [the verse quoted by] R'Nahman in the name of Rabbah B'Abbuhah. For R'Nahman said in Rabbah B'Abbuha's name: How do we know that a Passover remainder is brought as a peace-offering? Because it says, And thou shalt sacrifice the Passover-offering unto the Lord thy God, of the flock and of the herd.<span class="x" onmousemove="('comment',' Deut. XVI, 2.');">³¹</span> Yet surely the Passover-offering comes only from lambs or from goats? From this [we learn] that the Passover-remainder must be [utilised] for something which comes from the flock and from the herd; and what is it? A peace-offering.<span class="x" onmousemove="('comment',' Supra 7b. Hence if you object that the law under discussion is deducted in accordance with the teaching of Samuel's father, it can be counter-objected that it follows from the verse last quoted.');">³²</span> In fact, however, three texts are written: