Zevachim 171

יכול יחלוץ גידין ועצמות ויעלה בשר לגבי מזבח ת"ל והקטיר הכהן את הכל הא כיצד מחוברין יעלו פירשו אפי' הן בראש המזבח ירדו

you might have thought that one must remove the tendons and bones and lay [only] flesh on the altar; therefore it says, 'And the priest shall make the whole smoke'. How are these text reconciled?

מאן תנא דשמעת ליה דאמר פירשו ירדו רבי היא דתניא (ויקרא א, ט) והקטיר הכהן את הכל המזבחה לרבות העצמות והגידין והקרנים והטלפים אפילו פירשו

If they are attached, they ascend; if they are severed, even if they are on the top of the altar, they must go down. Which Tanna do you know to maintain that if they were severed, they must go down?

ואלא מה אני מקיים (דברים יב, כז) ועשית עולותיך הבשר והדם לומר לך עיכולי עולה אתה מחזיר ואי אתה מחזיר עיכולי גידין ועצמות

It is Rabbi. For it was taught: 'And the priest shall make the whole smoke on the altar': this includes the bones, tendons, horns and hoofs, even if they were severed.

רבי אומר כתוב אחד אומר והקטיר הכהן את הכל המזבחה ריבה וכתוב אחד אומר ועשית עולותיך הבשר והדם מיעט הא כיצד מחוברין יעלו פירשו אפי' הן בראש המזבח ירדו:

How do then I interpret, 'And thou shalt offer thy burnt-offerings, the flesh and the blood'? It is to teach you: Burnt pieces [flesh] of the burnt-offering you must replace [on the altar],<span class="x" onmousemove="('comment',' If they sprang off.');">¹</span>

פירשו לא יעלו [וכו']: אמר רבי זירא לא שנו אלא שפירשו כלפי מטה אבל כלפי מעלה קרובי הוא דאקריבו לעיכול ואפילו פירשו

but you do not replace burnt tendons and bones. Rabbi said: One text states, 'And the priest shall make the whole smoke on the altar', thus extending [the law], while another text states, 'And thou shalt offer thy burnt-offerings, the flesh and the blood', thus limiting [it].

אמר רבה הכי קאמר לא שנו אלא שפירשו לאחר זריקה אבל פירשו קודם זריקה אתאי זריקה ושריתינהו אפי' למעבד מינייהו קתא דסכיני

How do you reconcile them? If they are attached, they ascend; if they are severed, even if they are on the top of the altar, they descend.

סבר לה כי הא דאמר רבי יוחנן משום רבי ישמעאל נאמר (ויקרא ז, ז) לו יהיה בעולה ונאמר (ויקרא ז, ז) לו יהיה באשם מה אשם עצמותיו מותרין אף עולה עצמות מותרין

IF THEY ARE SEVERED [FROM THE ANIMAL], THEY DO NOT GO UP etc. R'Zera said: They learnt this only if they were severed downwards;<span class="x" onmousemove="('comment',' Away from the burning pile. Then they do not go up, and if they did, they are removed. - They were placed on the altar, of course, whilst attached to the flesh.');">²</span> but [if they were severed] upwards,<span class="x" onmousemove="('comment',' Springing nearer to the centre of the pile.');">³</span>

מופני דאי לא מופני איכא למיפרך מה לאשם שכן בשרו מותר לו יהיה יתירא כתיב

they come nearer to being burnt.<span class="x" onmousemove="('comment',' They are not removed. - This passage is thus apparently based on the MISHNAH: Tosaf. however points out that the Mishnah discusses whether they are to be placed on the altar at all, whereas this assumes that it was already there. Accordingly Tosaf. explains that it refers to the Baraitha just quoted, where the first Tanna maintains that the bones etc. are included even if they are severed.');">⁴</span> Even if they were severed?<span class="x" onmousemove="('comment',' The meaning of this is doubtful, and Rashi assumes that there is a lacuna in the text. If the text is correct, the meaning would be: do you say that even if they were severed (upwards) they remain on the altar; surely the Mishnah teaches that only when attached do they ascend? Sh. M. quotes a variant reading: It was stated above: this includes the bones etc. even if they were severed. Said Rabbah: They learnt this only etc.');">⁵</span>

מתיב רב אדא בר אהבה עצמות קדשים לפני זריקה מועלין בהן

- Said Rabbah: This is what he means: They learnt this only if they were severed after sprinkling;<span class="x" onmousemove="('comment',' Then they must descend, nevertheless they are still regarded as sacred, and must be so treated.');">⁶</span> but if they were severed before sprinkling, the sprinkling comes and makes them permitted [for general use], even to make from them a knife handle.<span class="x" onmousemove="('comment',' I.e., they have no sanctity at all.');">⁷</span>

לאחר זריקה אין מועלין בהן ושל עולה מועלין בהן לעולם

He holds as R'Johanan said on R'Ishmael's authority: 'It shall be his' [the priest's] is said of the burnt-offering, and 'it shall be his' is sa guilt-offering:<span class="x" onmousemove="('comment',' Lev. VII, 7f.');">⁸</span> as the bones of a guilt-offering are permitted, for even its flesh is permitted to the priests, are the bones of a burnt-offering permitted.

אימא ושל עולה פירשו לפני זריקה אין מועלין בהן לאחר זריקה מועלין בהן לעולם

This must be redundant,<span class="x" onmousemove="('comment',' Lit., 'free', 'disengaged.' The form of exegesis just used, based on the fact that the same words are used of both, is called a gezerah shawah, and in such the word used as a basis of deduction must be entirely free for that purpose, being otherwise redundant.');">⁹</span> for if it is not redundant, you can refute [the deduction]: as for a guilt-offering, the reason is because its flesh is permitted.<span class="x" onmousemove="('comment',' Hence its bones are too. Whereas the flesh of a burnt-offering must be burnt on the altar, and so its bones too may be forbidden.');">¹⁰</span>

ופליגא דר"א דא"ר אלעזר פירשו לפני זריקה מועלין בהם לאחר זריקה לא נהנין ולא מועלין:

[It is redundant, for] a superfluous 'it shall be his' is written.<span class="x" onmousemove="('comment',' Scripture could write, the skin of the burnt-offering . . shall be the priest's.');">¹¹</span> R'Adda B'Ahaba raised an objection: The bones of sacrifices involve trespass<span class="x" onmousemove="('comment',' V. p. 405, n. 8.');">¹²</span>

<big><strong>מתני׳</strong></big> וכולן שפקעו מעל גבי המזבח לא יחזיר וכן גחלת שפקעה מעל גבי המזבח לא יחזיר איברים שפקעו מעל גבי המזבח קודם חצות יחזיר ומועלין בהן לאחר חצות לא יחזיר ואין מועלין בהם

before sprinkling, but do not involve trespass after sprinkling; whereas the bones of a burnt-offering always involve trespass?<span class="x" onmousemove="('comment',' This proves that they are always forbidden.');">¹³</span> - Say: Whereas those of a burnt-offering, if they were severed before sprinkling, involve trespass until the sprinkling; [if they were severed] after sprinkling, they always involve trespass.<span class="x" onmousemove="('comment',' Emended text (Sh.M.) .');">¹⁴</span>

כשם שהמזבח מקדש את הראוי לו כך הכבש מקדש כשם שהמזבח והכבש מקדשין את הראוי להן כך הכלים מקדשין:

Now he [Rabbah] disagrees with R'Eleazar. For R'Eleazar said: If they were severed before sprinkling, they involve trespass; after sprinkling, one must not use them,<span class="x" onmousemove="('comment',' By Rabbinical law.');">¹⁵</span>

<big><strong>גמ׳</strong></big> ה"ד אי דאית בהו ממש אפילו לאחר חצות נמי אי דלית בהו ממש אפי' קודם חצות נמי לא לא צריכא

but they do not involve trespass.<span class="x" onmousemove="('comment',' This agrees with R. Ishmael supra. When he quotes 'it shall be his' it must mean after sprinkling, for it is the sprinkling that permits the flesh');">¹⁶</span> <big><b>MISHNAH: </b></big>AND IF ANY OF THESE<span class="x" onmousemove="('comment',' The unfit and bones etc. which if laid on the altar must not be removed.');">¹⁷</span> SPRANG OFF FROM THE ALTAR<span class="x" onmousemove="('comment',' Through the heat.');">¹⁸</span> THEY ARE NOT REPLACED. SIMILARLY, IF A COAL SPRANG OFF FROM THE ALTAR, IT IS NOT REPLACED. LIMBS THAT SPRANG OFF FROM THE ALTAR: IF BEFORE MIDNIGHT, MUST BE REPLACED, AND INVOLVE TRESPASS; AFTER MIDNIGHT, THEY ARE NOT REPLACED AND DO NOT INVOLVE TRESPASS. JUST AS THE ALTAR SANCTIFIES WHATEVER IS ELIGIBLE FOR IT, SO DOES THE ASCENT SANCTIFY WHATEVER IS ELIGIBLE FOR IT;<span class="x" onmousemove="('comment',' If laid on the ascent, it must not be removed.');">¹⁹</span> AND JUST AS THE ALTAR AND THE ASCENT SANCTIFY WHATEVER IS ELIGIBLE FOR THEM, SO DO VESSELS SANCTIFY.<span class="x" onmousemove="('comment',' Sc. service-vessels - they sanctify what is placed in them.');">²⁰</span> <big><b>GEMARA: </b></big>How is it meant? If they have substance,<span class="x" onmousemove="('comment',' If these limbs are not burnt right through and the flesh is recognisable.');">²¹</span> then even after midnight too [let them be returned]; while if they have no substance, even before midnight too [they need] not [be returned]? - This holds good only