Zevachim 170

ואנן ניקו נעביד להו לכהנים מילתא דאתו בה לידי תקלה אפ"ה עדיפא שלא יהו קדשי שמים מוטלים כנבילה

And shall we arise and do a thing to priests whereby they may come to a stumbling block?<span class="x" onmousemove="('comment',' Surely we may not cause another priest to think that they are fit.');">¹</span> - Even so it is better, that Divine sacrifices should not lie like carrion.<span class="x" onmousemove="('comment',' Hence they must be washed.');">²</span>

אמר רבי חייא בר אבא בעי רבי יוחנן אימורי קדשים קלים שהעלן לפני זריקת דמן ירדו או לא ירדו

R'Hiyya B'Abba said: R'Johanan asked: If the emurim of lesser sacrifices were taken up before their blood was sprinkled, must they go down or not? Said R'Ammi to him: Then inquire about a trespass-offering?<span class="x" onmousemove="('comment',' If one misappropriates sacred property to secular use he is liable to a trespass-offering. Normally when emurim are laid on the altar (after the sprinkling of the blood) they become the property of the altar, and anyone thus misappropriating them incurs a trespass-offering. Then let the question be asked: does the law of trespass apply if they were taken up before the sprinkling of the blood?');">³</span>

א"ל רבי אמי ותיבעי לך מעילה א"ל מעילה לא קמיבעיא לי דזריקה הוא דקבעה להו במעילה כי קמיבעיא ליה ירידה ופשיט לא ירדו ואין בהן מעילה

- I do not ask about a trespass-offering, he replied, because sprinkling alone makes it subject to a trespass-offering; I only ask about [their] going down. And he [eventually] ruled that they do not go down and do not involve trespass.

רב נחמן בר יצחק מתני הכי א"ר חייא בר אבא בעי רבי יוחנן אימורי קדשים קלים שהעלן לפני זריקת דמן יש בהן מעילה או לא א"ל רבי אמי ותיבעי לך ירידה א"ל ירידה לא קא מיבעי' לי דנעשו לחמו של מזבח כי קמיבעי' לי מעילה ופשיט הכי לא ירדו ואין בהן מעילה:

R'Nahman B'Isaac recited it thus. R'Hiyya B'Abba said, R'Johanan asked: If the emurim of lesser sacrifices were taken up before their blood was sprinkled, do they involve a trespass-offering or not?

ואלו לא היה פסולן [וכו']:

Said R'Ammi to him: Then ask about [their] going down? I do not ask about going down, he replied, because they have become the food of the altar;<span class="x" onmousemove="('comment',' V. supra a.');">⁴</span>

א"ר יוחנן לא הכשיר ר"ע אלא בדוקין שבעין הואיל וכשרים בעופות והוא שקדם הקדשן את מומן ומודה ר"ע בעולת נקבה דכשקדם מומה להקדשה דמיא

I ask only about a trespass-offering. And [eventually] he ruled: They do not go down and do not involve trespass.

בעי רבי ירמיה יש נרבע בעופות או אין נרבע בעופות מי אמר מן הבהמה להוציא את הרובע והנרבע

THE DISQUALIFICATION OF THE FOLLOWING DID NOT ARISE IN THE SANCTUARY etc. R'Johanan said: Only in the case of cataracts in the eye did R'Akiba declare them fit, since such are fit in the case of birds, and provided that their consecration [for a sacrifice] preceded their blemish. And R'Akiba admits in the case of a female burnt-offering [that it must be taken down], because that is tantamount to the blemish preceding its consecration.<span class="x" onmousemove="('comment',' For notes v. supra 35b.');">⁵</span>

כל היכא דאיתיה ברובע איתיה בנרבע כל היכא דליתיה ברובע ליתיה בנרבע או דלמא הרי נעבדה בו עבירה

R'Jeremiah asked: Is nirba' [a disqualification] in birds or is nirba' no [disqualification] in birds?<span class="x" onmousemove="('comment',' There is no question about roba', as a male bird does not copulate with a woman. n');">⁶</span> Do we say: [Ye shall bring your offering] of the cattle<span class="x" onmousemove="('comment',' Lev. I, 2. 'Of' (Heb.) is partitive, and regarded as a limitation.');">⁷</span>

אמר רבה ת"ש ר"ע מכשיר בבעלי מומין ואם איתא נכשיר נמי בנרבע הואיל וכשר בעופות שמע מינה

excludes roba' and nirba': [hence] whatever is subject to [the disqualification of] roba' is subject to [the disqualification of] nirba'; and whatever is not subject to roba' not subject to nirba'.<span class="x" onmousemove="('comment',' So that it does not disqualify a bird.');">⁸</span> Or perhaps, sin has been committed with it?<span class="x" onmousemove="('comment',' Hence it is disqualified.');">⁹</span>

אמר רב נחמן בר יצחק אף אנן נמי תנינא הנרבע והמוקצה והנעבד ואתנן ומחיר וטומטום ואנדרוגינוס כולן מטמאין בגדים אבית הבליעה ש"מ:

- Said Raba, Come and hear: R'AKIBA DECLARED BLEMISHED ANIMALS FIT. Now, if this is correct,<span class="x" onmousemove="('comment',' That nirba' does not disqualify a bird.');">¹⁰</span>

רבי חנינא סגן הכהנים כו': מאי קמ"ל איבעית אימא מעשה קמ"ל ואיבעית אימא מאי דוחה כלאחר יד:

let him also declare a nirba' fit,<span class="x" onmousemove="('comment',' Sc. an animal, in the sense that it does not descend.');">¹¹</span> since it is fit in the case of birds.<span class="x" onmousemove="('comment',' Even to sacrifice such in the first place.');">¹²</span>

כשם שאם עלה כו': אמר עולא לא שנו אלא שלא משלה בהן האור אבל משלה בהן האור יעלו

Hence infer from this [that it is not fit]. R'Nahman B'Isaac said: We too have learnt thus: With regard to a nirba', a bird set apart [for an idolatrous sacrifice], a bird worshipped, a [harlot's] hire, the price [of a dog], a tumtum<span class="x" onmousemove="('comment',' An animal or bird whose genitals are covered up, so that its sex cannot be determined. - This passage refers to birds.');">¹³</span>

רב מרי מתני ארישא רב חנינא מסורא מתני אסיפא העצמות והגידין והקרנים והטלפים בזמן שמחוברין יעלו פרשו לא יעלו אמר עולא לא שנו אלא שלא משלה בהן האור אבל משלה בהן האור יעלו

and a hermaphrodite, all of these defile garments when they are in the gullet.<span class="x" onmousemove="('comment',' V. p. 257, n. 1. This proves that nirba' is a disqualification.');">¹⁴</span> This proves it.

מאן דמתני אסיפא כ"ש ארישא ומאן דמתני ארישא אבל אסיפא לאו בני הקטרה נינהו:

R'HANINA THE SEGAN OF THE PRIESTS. What does he inform us? - I can say that he informs us of the actual fact.<span class="x" onmousemove="('comment',' What happened in such cases.');">¹⁵</span>

<big><strong>מתני׳</strong></big> ואלו אם עלו ירדו בשר קדשי קדשים ובשר קדשים קלים ומותר העומר ושתי הלחם ולחם הפנים ושירי מנחות והקטורת

Alternatively, what does HE REPULSED mean? Indirectly.<span class="x" onmousemove="('comment',' Not openly, as this would seem to degrade sacrifices, but covertly. Lit., 'as with the back of the hand'.');">¹⁶</span>

הצמר שבראשי כבשים ושער שבזקן תישים והעצמות והגידים והקרנים והטלפים בזמן שהם מחוברים יעלו שנאמר (ויקרא א, ט) והקטיר הכהן את הכל פירשו לא יעלו שנאמר (דברים יב, כז) ועשית עולותיך הבשר והדם:

JUST AS THEY DO NOT DESCEND IF THEY ONCE ASCENDED etc.' Ulla said: They learnt this only where the fire had not taken hold of it; but if the fire had taken hold of it, it must re-ascend.

<big><strong>גמ׳</strong></big> ת"ר (ויקרא א, ט) והקטיר הכהן את הכל המזבחה לרבות העצמות והגידים והקרנים והטלפים יכול אפילו פרשו תלמוד לומר ועשית עולותיך הבשר והדם

R'Mari recite this in connection with the first clause.<span class="x" onmousemove="('comment',' The present Mishnah, referring to unfit animals.');">¹⁷</span> R'Hanina of Sura recited it in connection with the final clause:<span class="x" onmousemove="('comment',' The next MISHNAH:');">¹⁸</span>

אי בשר ודם

With regard to the bones, tendons, horns and hoofs, if they are attached [to the animal], they ascend [the altar]; if they are severed [from the animal] they do not ascend.<span class="x" onmousemove="('comment',' And if they did, they must be removed.');">¹⁹</span> Said 'Ulla: They learnt this only where the fire had not taken hold of them; but if the fire had taken hold of them, they ascend.<span class="x" onmousemove="('comment',' Even if taken down.');">²⁰</span> He who recites it in connection with the final clause [holds that it applies] all the more to the first clause.<span class="x" onmousemove="('comment',' Because the first clause deals with things that are normally burnt on the altar.');">²¹</span> He however who recites it in connection with the first clause [maintains]: but as for the final clause, those things are not normally burnt [on the altar].<span class="x" onmousemove="('comment',' Therefore even if the fire had taken hold of them, they are taken down, since they have no connection with the altar at all.');">²²</span> <big><b>MISHNAH: </b></big>THE FOLLOWING IF THEY ASCENDED GO DOWN:<span class="x" onmousemove="('comment',' Because they do not belong to the altar at all.');">²³</span> THE FLESH OF MOST SACRED SACRIFICES AND THE FLESH OF LESSER SACRIFICES; THE RESIDUE OF THE 'OMER;<span class="x" onmousemove="('comment',' The 'omer (q.v. Glos.) after it was waved; v. Lev. XXIII, 20 seq.');">²⁴</span> THE TWO LOAVES;<span class="x" onmousemove="('comment',' V. Lev. XXIII, 15 seq.');">²⁵</span> THE SHEWBREAD;<span class="x" onmousemove="('comment',' V. Ex. XXV, 30.');">²⁶</span> THE RESIDUE OF MEAL-OFFERINGS;<span class="x" onmousemove="('comment',' V. Lev. II, 2 seq.');">²⁷</span> AND INCENSE.<span class="x" onmousemove="('comment',' Which must be burnt on the inner altar.');">²⁸</span> THE WOOL ON THE HEADS OF LAMBS, THE HAIR OF HE-GOATS BEARDS; THE BONES, TENDONS, HORNS AND HOOFS, IF THEY ARE ATTACHED, GO UP, BECAUSE IT IS SAID, AND THE PRIEST SHALL MAKE THE WHOLE SMOKE ON THE ALTAR;<span class="x" onmousemove="('comment',' Lev.I, 9.');">²⁹</span> IF THEY ARE SEVERED [FROM THE ANIMAL], THEY DO NOT GO UP, FOR IT IS SAID, AND THOU SHALT OFFER THY BURNT-OFFERINGS, THE FLESH AND THE BLOOD, [UPON THE ALTAR OF THE LORD THY GOD]].<span class="x" onmousemove="('comment',' Deut. XII, 27.');">³⁰</span> <big><b>GEMARA: </b></big>Our Rabbis taught : And the priest shall make the whole smoke on the altar: this includes the bones, tendons, horns and hoofs. You might think, even if they were severed; therefore it states, 'And thou shalt offer thy burnt-offerings, the flesh and the blood'. If [we had only the text] flesh and blood [to go by],