## Zevachim Daf 100a

###### Zevachim 100a:1
[Zevachim 100a:1](https://torahapp.org/share/book/Zevachim/r/100a:1)

לָא קַשְׁיָא; כָּאן שֶׁמֵּת לוֹ מֵת בְּאַרְבָּעָה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר, כָּאן שֶׁמֵּת לוֹ מֵת בִּשְׁלֹשָׁה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר.

**William Davidson Edition - English:**
It is **not difficult. Here,** in the *baraita* where Rabbi Shimon holds an acute mourner may not send a Paschal offering, since acute mourning at night is by Torah law, it is referring to a case **where his** relative **died on the fourteenth** day of Nisan **and he buried him on the fourteenth** itself. **There,** the ruling in the mishna in tractate *Pesaḥim*, which teaches that an acute mourner immerses and partakes of the Paschal offering in the evening, since acute mourning at night is by rabbinic law, is referring to a case **where his** relative **died on the thirteenth** day of Nisan **and he buried him on the fourteenth** of Nisan.


###### Zevachim 100a:2
[Zevachim 100a:2](https://torahapp.org/share/book/Zevachim/r/100a:2)

מֵת לוֹ מֵת בְּאַרְבָּעָה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר – יוֹם מִיתָה תּוֹפֵס לֵילוֹ מִדְּאוֹרָיְיתָא. מֵת לוֹ מֵת בִּשְׁלֹשָׁה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר – יוֹם קְבוּרָה מִדְּרַבָּנַן, אֵינוֹ תּוֹפֵס לֵילוֹ אֶלָּא מִדְּרַבָּנַן.

**William Davidson Edition - English:**
Rav Mari explains: In a case where **his** relative **died on the fourteenth** day of Nisan **and he buried him on the fourteenth** itself, his acute mourning is due to **the day of death** and is therefore by Torah law. Consequently, it **takes hold of its** following **night by Torah law,** and the mitzva of the Paschal offering does not override it. By contrast, in a case where **his** relative **died on the thirteenth** day of Nisan **and he buried him on the fourteenth** of Nisan, the fourteenth is only **the day of burial,** and his acute mourning is therefore **by rabbinic law.** Consequently, **it takes hold of its** following **night only by rabbinic law,** and the mitzva of the Paschal offering overrides it.


###### Zevachim 100a:3
[Zevachim 100a:3](https://torahapp.org/share/book/Zevachim/r/100a:3)

אֲמַר לֵיהּ רַב אָשֵׁי לְרַב מָרִי: וְאֶלָּא הָא דְּקָתָנֵי, אָמַר לוֹ רַבִּי שִׁמְעוֹן: תֵּדַע, שֶׁהֲרֵי אָמְרוּ: אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ אֲבָל לֹא בַּקֳּדָשִׁים; נֵימָא לֵיהּ: קָאָמֵינָא לָךְ אֲנָא יוֹם מִיתָה דְּאוֹרָיְיתָא, וְאָמְרַתְּ לִי אֶת יוֹם קְבוּרָה דְּרַבָּנַן?! קַשְׁיָא.

**William Davidson Edition - English:**
**Rav Ashi said to Rav Mari: But** if so, it is difficult to understand **that which** the *baraita* **teaches: Rabbi Shimon said to** Rabbi Yehuda: **Know** that this so, **as** the Sages **said: An acute mourner immerses** on the fourteenth of Nisan **and partakes of his Paschal offering** in the evening, **but** he may **not** partake **of** other **sacrificial** meat. According to your explanation of this statement, **let** Rabbi Yehuda **say to** Rabbi Shimon that this is no proof: **I am telling you** a *halakha* about **the day of death,** when acute mourning is **by Torah law, and you tell me** that you have a proof from a mishna that deals with **the day of burial,** when acute mourning is **by rabbinic law.** The Gemara concludes: This indeed poses **a difficulty** for Rav Mari.


###### Zevachim 100a:4
[Zevachim 100a:4](https://torahapp.org/share/book/Zevachim/r/100a:4)

אַבָּיֵי אָמַר: לָא קַשְׁיָא; כָּאן שֶׁמֵּת קוֹדֶם חֲצוֹת, כָּאן שֶׁמֵּת לְאַחַר חֲצוֹת. קוֹדֶם חֲצוֹת, דְּלָא אִיחֲזִי לְפֶסַח – חָיְילָא עֲלֵיהּ אֲנִינוּת. אַחַר חֲצוֹת, דְּאִחֲזִי לְפֶסַח – לָא חָיְילָא עֲלֵיהּ אֲנִינוּת.

**William Davidson Edition - English:**
**Abaye said** a different resolution to the contradiction between the statements of Rabbi Shimon: It is **not difficult. Here,** in the *baraita* where Rabbi Shimon holds that an acute mourner may not send a Paschal offering, it is referring to a case **where** his relative **died before midday** on the fourteenth of Nisan. **There,** the ruling in the mishna in tractate *Pesaḥim*, which teaches that an acute mourner immerses and partakes of the Paschal offering in the evening, it is a case **where** his relative **died after midday** on the fourteenth of Nisan. When his relative died **before midday,** in **which** case **he was not** ever **fit for** bringing **a Paschal offering** since the obligation begins at midday, the status of **acute mourning applies to him,** and it is prohibited for him to bring a Paschal offering. But if his relative dies **after midday, when he is** already **fit for** bringing **a Paschal offering,** the status of **acute mourning does not apply to him** with regard to this matter, so he may immerse and partake of the Paschal offering in the evening.


###### Zevachim 100a:5
[Zevachim 100a:5](https://torahapp.org/share/book/Zevachim/r/100a:5)

וּמְנָא תֵּימְרָא דְּשָׁנֵי לֵיהּ בֵּין קוֹדֶם חֲצוֹת בֵּין לְאַחַר חֲצוֹת? דְּתַנְיָא: ״לָהּ יִטַּמָּא״ – מִצְוָה. לֹא רָצָה – מְטַמְּאִין אוֹתוֹ עַל כׇּרְחוֹ. וּמַעֲשֶׂה בְּיוֹסֵף הַכֹּהֵן שֶׁמֵּתָה אִשְׁתּוֹ בְּעֶרֶב הַפֶּסַח, וְלֹא רָצָה לִיטַּמֵּא, וְנִמְנוּ אֶחָיו הַכֹּהֲנִים וְטִימְּאוּהוּ בְּעַל כׇּרְחוֹ.

**William Davidson Edition - English:**
The Gemara explains: **And from where do you say that** the *halakha* **is different** depending on **whether** his relative died **before midday** on the fourteenth of Nisan or **whether** he died **after midday? As it is taught** in a *baraita*: The Torah states with regard to a priest: “And for his sister a virgin, that is near unto him, that has had no husband, **for her may he become impure”** (Leviticus 21:3). From here it is derived that it is **a mitzva** for a priest to become impure in order to bury his deceased relatives, and if he **did not want** to do so, others must **render him impure against his will. And an incident** occurred **involving Yosef the priest, where his wife died on Passover eve, and he did not want to become impure,** as he wanted to offer the Paschal offering; **and his brethren the priests voted and rendered him impure against his will.**


###### Zevachim 100a:6
[Zevachim 100a:6](https://torahapp.org/share/book/Zevachim/r/100a:6)

וּרְמִינְהִי: ״וְלַאֲחוֹתוֹ״ מָה תַּלְמוּד לוֹמַר? הֲרֵי שֶׁהָלַךְ לִשְׁחוֹט אֶת פִּסְחוֹ וְלָמוּל אֶת בְּנוֹ, וְשָׁמַע שֶׁמֵּת לוֹ מֵת – יָכוֹל יִטַּמֵּא? אָמַרְתָּ לֹא יִטַּמֵּא.

**William Davidson Edition - English:**
**And** the Sages **raise a contradiction** from another *baraita*: **What** is the meaning when **the verse states** with regard to a nazirite: “He shall not become impure for his father, or for his mother, for his brother, **or for his sister** when they die; because his consecration unto God is upon his head” (Numbers 6:7)? If a nazirite **went to slaughter his Paschal offering or to circumcise his son,** mitzvot for which failure to fulfill them is punishable by *karet*, **and he heard that** a relative **of his died,** one **might** have thought that he should **become impure** in order to bury his relative even if this will result in his not bringing the Paschal offering. **You** rather **say,** based on this verse, that **“he shall not become impure.”**


###### Zevachim 100a:7
[Zevachim 100a:7](https://torahapp.org/share/book/Zevachim/r/100a:7)

יָכוֹל כְּשֵׁם שֶׁלֹּא יִטַּמֵּא לַאֲחוֹתוֹ, כָּךְ אֵין מִטַּמֵּא לְמֵת מִצְוָה? תַּלְמוּד לוֹמַר: ״וְלַאֲחוֹתוֹ״ – לַאֲחוֹתוֹ הוּא דְּאֵינוֹ מִטַּמֵּא, אֲבָל מִטַּמֵּא הוּא לְמֵת מִצְוָה.

**William Davidson Edition - English:**
One **might** have thought that **just as he may not become impure to** bury **his sister, so too he may not become impure to** bury **a corpse with no one to bury it [*met mitzva*]. The verse states: “Or for his sister,”** teaching that **it is** only **to** bury **his sister that he may not become impure, but he does become impure to** bury **a *met mitzva*.**


###### Zevachim 100a:8
[Zevachim 100a:8](https://torahapp.org/share/book/Zevachim/r/100a:8)

לָאו שְׁמַע מִינַּהּ: כָּאן קוֹדֶם חֲצוֹת, כָּאן לְאַחַר חֲצוֹת?

**William Davidson Edition - English:**
In the first *baraita*, contracting impurity from a dead relative is obligatory, and in the second *baraita* it is forbidden. Do you **not learn from** this contradiction that there must be a distinction between the cases? **Here,** in the first *baraita* concerning a priest, it must be referring to a case where the relative died **before midday,** so he was obligated to become impure before the obligation for the Paschal offering took effect. **There,** in the second *baraita* concerning a nazirite, it must be referring to a case where the relative died **after midday.** This distinction, between death before and after midday, also applies to acute mourning.


###### Zevachim 100a:9
[Zevachim 100a:9](https://torahapp.org/share/book/Zevachim/r/100a:9)

מִמַּאי? דִּילְמָא לְעוֹלָם אֵימָא לְךָ: אִידֵּי וְאִידֵּי אַחַר חֲצוֹת; וְהָא רַבִּי יִשְׁמָעֵאל וְהָא רַבִּי עֲקִיבָא. דְּתַנְיָא: ״לָהּ יִטַּמָּא״ – רְשׁוּת. דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: חוֹבָה.

**William Davidson Edition - English:**
The Gemara rejects this explanation: **From where** do you infer that this is the resolution to the contradiction? **Actually, perhaps I will say to you:** Both **this** *baraita* **and that** *baraita* are discussing deaths that occurred **after midday. And this** *baraita*, about a nazirite, is in accordance with the opinion of **Rabbi Yishmael, and that** *baraita*, about Yosef the priest, is in accordance with the opinion of **Rabbi Akiva. As it is taught** in a *baraita*: The Torah states with regard to a priest: “And for his sister a virgin, that is near unto him, that has had no husband, **for her may he become impure”** (Leviticus 21:3). This is **optional,** i.e., a priest is not obligated to become impure to bury his sister; this is **the statement of Rabbi Yishmael. Rabbi Akiva says:** It is **mandatory.**


###### Zevachim 100a:10
[Zevachim 100a:10](https://torahapp.org/share/book/Zevachim/r/100a:10)

לָא סָלְקָא דַּעְתָּךְ; דְּרֵישָׁא דְּהָהִיא – רַבִּי עֲקִיבָא קָתָנֵי לַהּ. דְּתַנְיָא, רַבִּי עֲקִיבָא אוֹמֵר: ״נֶפֶשׁ״ – אֵלּוּ הַקְּרוֹבִים, ״מֵת״ – אֵלּוּ הָרְחוֹקִים.

**William Davidson Edition - English:**
The Gemara responds: This should **not enter your mind, because** it is **Rabbi Akiva** who **teaches the first clause of** the *baraita* about a nazirite. **As it is taught** in the full version of that *baraita*: The Torah states: “All the days that he consecrates himself unto the Lord he shall not come near to a dead body. He shall not become impure for his father, or for his mother, for his brother, or for his sister when they die; because his consecration unto God is upon his head” (Numbers 6:7). **Rabbi Akiva says:** The term **“body [*nefesh*]”** is referring to **relatives.** The term **“dead [*met*]”** is referring to **non-relatives.**


###### Zevachim 100a:11
[Zevachim 100a:11](https://torahapp.org/share/book/Zevachim/r/100a:11)

״לְאָבִיו״ אֵינוֹ מִטַּמֵּא, אֲבָל מִטַּמֵּא הוּא לְמֵת מִצְוָה. ״לְאִמּוֹ״ – הָיָה כֹּהֵן וְהוּא נָזִיר, לְאִמּוֹ הוּא דְּאֵינוֹ מִטַּמֵּא, אֲבָל מִטַּמֵּא הוּא לְמֵת מִצְוָה. ״לְאָחִיו״ – שֶׁאִם הָיָה כֹּהֵן גָּדוֹל וְהוּא נָזִיר, לְאָחִיו הוּא דְּאֵינוֹ מִטַּמֵּא, אֲבָל מִטַּמֵּא הוּא לְמֵת מִצְוָה.

**William Davidson Edition - English:**
The verse specifies: **“For his father,”** even though his father is included among his relatives, to teach that **he may not become impure** to bury his father, **but he does become impure to** bury **a *met mitzva*.** The verse states: **“For his mother,”** to teach that even if **he was a priest and he was a nazirite,** and therefore doubly prohibited from becoming impure, nevertheless, **he may not become impure to** bury **his mother but he does become impure to** bury **a *met mitzva*.** The verse states: **“For his brother,”** to teach **that** even **if he was a High Priest,** who may not become impure even for his relatives, **and he** was also **a nazirite,** nevertheless, **he may not become impure to** bury **his brother but he does become impure to** bury **a *met mitzva*.**


###### Zevachim 100a:12
[Zevachim 100a:12](https://torahapp.org/share/book/Zevachim/r/100a:12)

״וְלַאֲחוֹתוֹ״ מָה תַּלְמוּד לוֹמַר? הֲרֵי שֶׁהָלַךְ לִשְׁחוֹט אֶת פִּסְחוֹ וְלָמוּל אֶת בְּנוֹ, וְשָׁמַע שֶׁמֵּת לוֹ מֵת – יָכוֹל יִטַּמֵּא? אָמַרְתָּ: לֹא יִטַּמֵּא. יָכוֹל כְּשֵׁם שֶׁאֵין מִטַּמֵּא לַאֲחוֹתוֹ, כָּךְ אֵינוֹ מִטַּמֵּא לְמֵת מִצְוָה? תַּלְמוּד לוֹמַר: ״וְלַאֲחוֹתוֹ״ – לַאֲחוֹתוֹ לֹא יִטַּמֵּא, אֲבָל מִטַּמֵּא הוּא לְמֵת מִצְוָה.

**William Davidson Edition - English:**
**What** is the meaning when **the verse states: “Or for his sister”?** If a nazirite **went to slaughter his Paschal offering or to circumcise his son, and he heard that** a relative **of his died,** one **might** have thought that he should **become impure. You** rather **say** that **he may not become impure.** One **might** have thought that **just as he may not become impure to** bury **his sister, so too he may not become impure to** bury **a *met mitzva*. The verse states: “Or for his sister,”** to teach that **he may not become impure to** bury **his sister but he does become impure to** bury **a *met mitzva*.** Consequently, the statement of the *baraita* concerning a nazirite represents the opinion of Rabbi Akiva.