Zevachim 175

חטאת העוף פסולה היכי מזה מדמה הוה ליה ירוד שאר פסולים היכי זריק להו מדמה

how may one sprinkle the blood of a disqualified sin-offering of a bird, as it has the status of having descended,<span class="x" onmousemove="('comment',' If one pinched the bird on the altar with an illegitimate intention, it is disqualified; as soon as he lifts it in order to sprinkle the blood, it is as though he had taken it down from the altar, and such may not be taken up again. Hence the blood could not be sprinkled.');">¹</span> [and] how could one sprinkle the blood of other disqualified [sacrifices]?<span class="x" onmousemove="('comment',' According to R. Gamaliel who maintains that if the blood of disqualified sacrifices ascended the altar, it must not descend. But sprinkling is done from a distance, so that the blood passes through the air-space of the altar.');">²</span> - He contacts [the blood] [with the wall of the altar].<span class="x" onmousemove="('comment',' Not from the distance.');">³</span>

דמגע להו הא הזאה היא מיצוי היא הא זריקה שפיכה היא

Is that haza'ah? it is draining; is that zerikah? it is pouring out;<span class="x" onmousemove="('comment',' Haza'ah and zerikah are two words for sprinkling, the latter denoting a sprinkling with greater force than the former. - If he does not sprinkle the blood from the distance, it is not sprinkling at all.');">⁴</span>

ועוד דרך הזאה בכך דרך זריקה בכך

moreover, is that the way of haza'ah and zerikah?<span class="x" onmousemove="('comment',' Even if this could be called sprinkling, it is certainly not the manner in which sprinkling is done.');">⁵</span> - Said R'Ashi: If he held it on top of the altar, that would indeed be so; the question arises where he [the priest] stands on the ground and suspends it [the blood] on a cane?<span class="x" onmousemove="('comment',' The above argument proves nothing. For when the man stands on the altar and holds the blood or the bird in his hand, the air-space is certainly as the altar itself, for the fact that he is standing on it gives the blood etc. the same status as though it were on the altar.');">⁶</span> what then?

אמר רב אשי אי דנקט להו בראש המזבח ה"נ כי קאמר דתלנהו בקניא מאי תיקו:

The question stands over. <big><b>MISHNAH: </b></big>THE VESSELS FOR LIQUIDS SANCTIFY LIQUIDS,<span class="x" onmousemove="('comment',' E.g. the plates and basins for blood, wine and oil.');">⁷</span> AND THE MEASURES FOR DRY MATTER SANCTIFY DRY MATTER.<span class="x" onmousemove="('comment',' There were two dry measures, an 'issaron (tenth part of an ephah) and half an 'issaron: the first was used for measuring all meal-offerings, while the second was used for the High Priest's daily morning and evening meal-offerings (v. Lev. VI, 12 seq.) .-Rashi and Tosaf. give different reasons why the Mishnah speaks of liquid vessels and dry measures.');">⁸</span>

<big><strong>מתני׳</strong></big> כלי הלח מקדשין את הלח ומדות יבש מקדשות את היבש אין כלי הלח מקדשת את היבש ולא יבש מקדש את הלח כלי הקודש שניקבו אם עושין בהן מעין מלאכתן שהיו עושין והן שלימים מקדשין ואם לאו אין מקדשין וכולן אין מקדשין אלא בקודש:

A LIQUID VESSEL DOES NOT SANCTIFY DRY MATTER, NOR DOES A DRY [MEASURE] SANCTIFY A LIQUID. IF HOLY VESSELS WERE PERFORATED AND THEY CAN BE USED FOR THE SAME PURPOSE AS WHEN WHOLE, THEY SANCTIFY [WHAT IS PLACED IN THEM]; IF NOT, THEY DO NOT SANCTIFY. AND ALL THESE SANCTIFY ONLY IN THE SANCTUARY.<span class="x" onmousemove="('comment',' The Temple court.');">⁹</span>

<big><strong>גמ׳</strong></big> אמר שמואל לא שנו אלא מדות אבל מזרקות מקדשין שנאמר (במדבר ז, יג) שניהם מלאים סולת

<big><b>GEMARA: </b></big>Samuel said: They learnt [this] only of the measures,<span class="x" onmousemove="('comment',' Only the liquid measures, of which there were seven, do not sanctify dry matter. The reason is because these were only fit for measuring, and had been anointed (whereby they were sanctified) for this purpose only.');">¹⁰</span> but the basins sanctified,<span class="x" onmousemove="('comment',' Though meant primarily for liquids, they could also be used for meal.');">¹¹</span> for it is said Both of them filled with fine flour.<span class="x" onmousemove="('comment',' Num. VII, 13. 'Both' included a basin, which was normally used for liquids.');">¹²</span>

א"ל רב אחא מדיפתי לרבינא מנחה לחה היא א"ל לא נצרכה אלא ליבש שבה איבעית אימא מנחה לגבי דם כיבש דמי

Said R'Aha of Difti to Rabina: But that was a moist meal-offering?<span class="x" onmousemove="('comment',' V. ibid.: with fine flour mingled with oil for a meal-offering.');">¹³</span> - He replied, The proof is from the dry parts thereof.<span class="x" onmousemove="('comment',' Lit., 'it is necessary only for the dry parts'. - Mingling could not be so thorough as to leave no dry parts at all, yet these too were sanctified by the basins.');">¹⁴</span> Alternatively, a meal-offering is dry in comparison with blood.<span class="x" onmousemove="('comment',' For which the basins were normally used.');">¹⁵</span>

אמר שמואל כלי שרת אין מקדשין אלא שלימין אין מקדשין אלא מלאין אין מקדשין אלא מתוכן ואמרי לה אין מקדשין אלא שלימין ומלאים ומבפנים

Samuel said. The service vessels sanctified only when whole, full,<span class="x" onmousemove="('comment',' They must contain as much as is required, e.g., if flour for a meal-offering is placed in them, there must be at least an 'issaron.');">¹⁶</span> and through the inside.<span class="x" onmousemove="('comment',' But if flour is heaped up on the outside of a service vessel, it is not sanctified.');">¹⁷</span>

מאי בינייהו איכא בינייהו בירוצי מדות במתניתא תנא אין מקדשין אלא שלימין ומלאים ומתוכן ובפנים

Others state it: They sanctify only when whole, full, and within.<span class="x" onmousemove="('comment',' Rashi: in the Temple court.');">¹⁸</span> Wherein do they differ? - They differ in respect of the overflow of measures.<span class="x" onmousemove="('comment',' When a measure is overfilled, so that there is a brim, the Rabbis disagree as to whether the overflow is sanctified (Men. 90a) . He who maintains that only the inside sanctifies, holds that the overflow is not sanctified.');">¹⁹</span> In a Baraitha it was taught: They sanctify only when full, whole, through the inside and within.

א"ר אסי א"ר יוחנן לא שנו אלא שאין דעתו להוסיף אבל דעתו להוסיף ראשון ראשון קודש

R'Assi said in R'Johanan's name: They learnt this<span class="x" onmousemove="('comment',' That it sanctifies only when full.');">²⁰</span> only where he [the priest] does not intend to add thereto; but if he intends adding thereto, each portion becomes holy in turn.<span class="x" onmousemove="('comment',' Lit., 'the first, the first is holy'. Every little quantity is sanctified as it is poured into the vessel, and it remains sanctified even if it was not eventually.');">²¹</span> It was taught likewise: [Both of them] filled [with fine flour]: 'filled' means complete.<span class="x" onmousemove="('comment',' Containing the necessary measure (v. n. 10, p. 416) ; only then is it sanctified.');">²²</span>

תניא נמי הכי מלאין אין מלאין אלא שלימין אמר רבי יוסי אימתי בזמן שאין דעתו להוסיף אבל דעתו להוסיף ראשון ראשון קודש:

Said R'Jose: When is that? When he does not intend to add [thereto]; but if he intends to add [thereto], each portion becomes holy in turn. A LIQUID VESSEL DOES NOT SANCTIFY etc. Rab-others state R'Assi-said: They do not sanctify to be offered, but they sanctify [it] to be disqualified.<span class="x" onmousemove="('comment',' If meal is placed in a liquid vessel, it is sanctified in so far that if it is then carried out of the Temple court or touched by a tebul yom (q.v. Glos.) , it is disqualified from being used henceforth for a meal-offering.');">²³</span>

אין כלי הלח מקדש [וכו']: אמר רב ואיתימא רב אסי אין מקדשין ליקרב אבל מקדשין ליפסל

Others recite it in connection with the following: You may not bring meal-offerings, drink-offerings, and the meal-offering of an animal [sacrifice], or the first-fruits,<span class="x" onmousemove="('comment',' I.e., which accompanied an animal sacrifice or the first-fruits.');">²⁴</span> from a mixture;<span class="x" onmousemove="('comment',' A mixture of terumah and hullin.');">²⁵</span> and it goes without saying from 'orlah and kil'ayim of the vineyard.<span class="x" onmousemove="('comment',' V. Glos. and Deut. XXII, 9. A meal-offering or drink-offering can certainly not be brought from these, which are forbidden to all, including priests. But it may not be brought even from a mixture of terumah and hullin, which is permitted to priests, though priests consume the meal-offering, because what is brought must be permitted to all.');">²⁶</span>

איכא דמתני לה אהא אין מביאין מנחות ונסכים ומנחת בהמה וביכורים מן המדומע ואין צ"ל מערלה וכלאי הכרם ואם הביא לא קדש אמר רב ואיתימא רב אסי לא קדש ליקרב אבל קדש ליפסל

If one did bring [such], it is not sanctified. Said Rab - others state, R'Assi - : It is not sanctified to be offered, but it is sanctified to be disqualified.<span class="x" onmousemove="('comment',' It does not count simply as hullin but as sanctified meal which had become unfit, having been sanctified by the service-vessel in which it was placed, and therefore it must be burnt.');">²⁷</span> Our Rabbis taught: When holy vessels are perforated, you may not melt them<span class="x" onmousemove="('comment',' I.e., melt the metal around the hole to close it up.');">²⁸</span>

ת"ר כלי קדש שניקבו אין מתיכין אותן ואין מתיכין לתוכן אבר נפגמו אין מתקנין אותן סכין שנפגם אין משחיזין את פגימתה נשמטה אין מחזירין אותה אבא שאול אומר סכין מטרפת היתה במקדש ונמנו עליה כהנים וגנזוה

nor melt lead into them.<span class="x" onmousemove="('comment',' For the same purpose.');">²⁹</span> If they were damaged,<span class="x" onmousemove="('comment',' More extensively.');">³⁰</span> you may not repair them.

ת"ר בגדי כהונה אין עושין אותם מעשה מחט אלא מעשה אורג שנאמר (שמות כח, לב) מעשה אורג נתגעלו אין מכבסין לא בנתר ולא באהל

If a knife was damaged, you may not smooth out the damage;<span class="x" onmousemove="('comment',' I.e., if the edge is heavily notched it may not be re-ground.');">³¹</span> if it slipped out [of its haft], you may not replace it. Abba Saul said: There was a knife which caused terefoth<span class="x" onmousemove="('comment',' It frequently became slightly notched and was inadvertently used, thus making the sacrifices terefah. - Terefoth is used loosely for nebeloth.');">³²</span>

הא במים מכבסין אמר אביי ה"ק הוגעו במים מכבסין אותו בנתר ואהל

in the Temple, whereupon the priests decided by vote to hide it. Our Rabbis taught: The priestly garments were not sewn but woven,<span class="x" onmousemove="('comment',' They were woven directly into garments, not first into cloth and then sewn together.');">³³</span> as it is said, of woven work.<span class="x" onmousemove="('comment',' Ex. XXVIII, 32.');">³⁴</span> If soiled, they might not be washed with natron<span class="x" onmousemove="('comment',' V. Sanh. (Sonc. ed.) p. 330, n. 5.');">³⁵</span> or with ahal.<span class="x" onmousemove="('comment',' A substance used as soap. - The reason for all these is that it savours of poverty to repair or cleanse them for Temple use.');">³⁶</span> But you may wash them in water?<span class="x" onmousemove="('comment',' Surely not; that too savours of poverty and is moreover inefficient.');">³⁷</span> - Said Abaye, This is what he means: If they [merely] needed water,<span class="x" onmousemove="('comment',' Lit ,'if they were brought to water.' - i.e., they were only slightly soiled.');">³⁸</span> you may wash them [even] with natron or ahal.