## Zevachim Daf 104a

###### Zevachim 104a:1
[Zevachim 104a:1](https://torahapp.org/share/book/Zevachim/r/104a:1)

וּמַאי אַחֵר הֶפְשֵׁט – קוֹדֶם שֶׁנִּרְאוּ לְהֶפְשֵׁט, אַחַר שֶׁנִּרְאוּ לְהֶפְשֵׁט.

**William Davidson Edition - English:**
**and what** does it mean by the phrase: **After flaying?** It means **before** the moment the offerings **became fit for flaying,** and **after** the moment **they became fit for flaying,** i.e., before and after the sprinkling of the blood.


###### Zevachim 104a:2
[Zevachim 104a:2](https://torahapp.org/share/book/Zevachim/r/104a:2)

מַאי רַבִּי וּמַאי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן? דְּתַנְיָא, רַבִּי אוֹמֵר: הַדָּם מְרַצֶּה עַל הָעוֹר בִּפְנֵי עַצְמוֹ. וּכְשֶׁהוּא עִם הַבָּשָׂר, נוֹלַד בּוֹ פְּסוּל בֵּין קוֹדֶם זְרִיקָה בֵּין לְאַחַר זְרִיקָה – הֲרֵי הוּא כְּיוֹצֵא בּוֹ.

**William Davidson Edition - English:**
The Gemara clarifies: **What** is the opinion of **Rabbi** Yehuda HaNasi, **and what** is the opinion of **Rabbi Elazar, son of Rabbi Shimon?** Their opinions are **as it is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says: The blood effects acceptance of the hide by itself,** after it has been flayed, even if the flesh is disqualified. **And** if, **when** the hide **is** still **with the flesh, a disqualification appears on** the flesh, **whether before** the **sprinkling** of the blood **or after** the **sprinkling** of the blood, then the *halakha* with regard to the hide **is parallel to** the *halakha* with regard to the flesh: Both are burned.


###### Zevachim 104a:3
[Zevachim 104a:3](https://torahapp.org/share/book/Zevachim/r/104a:3)

רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: אֵין הַדָּם מְרַצֶּה עַל הָעוֹר בִּפְנֵי עַצְמוֹ. וּכְשֶׁהוּא עִם הַבָּשָׂר – נוֹלַד בּוֹ פְּסוּל קוֹדֶם זְרִיקָה, הֲרֵי הוּא כְּיוֹצֵא בּוֹ. אַחַר זְרִיקָה, הוּרְצָה בָּשָׂר שָׁעָה אַחַת; יַפְשִׁיטֶנּוּ, וְעוֹרוֹ לַכֹּהֲנִים.

**William Davidson Edition - English:**
**Rabbi Elazar, son of Rabbi Shimon, says: The blood does not effect acceptance of the hide by itself. And** if, **when** the hide **is** still **with the flesh, a disqualification appears on** the flesh **before** the **sprinkling** of the blood, then the *halakha* with regard to the hide **is parallel to** the *halakha* with regard to the flesh: Both are burned. If a disqualification develops on the flesh **after** the **sprinkling** of the blood, the **flesh was** already **accepted for a time.** Therefore, even though the flesh is disqualified, the priest **may flay** the animal before it is burned, **and its hide** goes **to the priests.**


###### Zevachim 104a:4
[Zevachim 104a:4](https://torahapp.org/share/book/Zevachim/r/104a:4)

לֵימָא בִּדְרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ קָמִיפַּלְגִי? ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״ – רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אִם אֵין דָּם אֵין בָּשָׂר, אִם אֵין בָּשָׂר אֵין דָּם.

**William Davidson Edition - English:**
The Gemara suggests: **Shall we say** that Rabbi Yehuda HaNasi and Rabbi Elazar **disagree about** the same principle as do **Rabbi Eliezer and Rabbi Yehoshua?** As it is taught in a *baraita*: The verse states: **“And you shall offer your burnt offerings, the flesh and the blood,** upon the altar of the Lord your God” (Deuteronomy 12:27). **Rabbi Yehoshua says:** The verse teaches that **if there is no blood** sprinkled on the altar, **no flesh** may be burned on the altar, and **if there is no flesh** to be burned on the altar, **no blood** may be sprinkled on the altar.


###### Zevachim 104a:5
[Zevachim 104a:5](https://torahapp.org/share/book/Zevachim/r/104a:5)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: דָּם – אַף עַל פִּי שֶׁאֵין בָּשָׂר, שֶׁנֶּאֱמַר: ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ״. אִם כֵּן, מָה תַּלְמוּד לוֹמַר: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״? לוֹמַר לְךָ: מָה דָּם בִּזְרִיקָה, אַף בָּשָׂר בִּזְרִיקָה. הָא לָמַדְתָּ שֶׁרֶיוַח יֵשׁ בֵּין כֶּבֶשׁ לַמִּזְבֵּחַ.

**William Davidson Edition - English:**
**Rabbi Eliezer says:** The **blood** must be sprinkled **even if there is no flesh, as it is stated** in the continuation of the verse: **“And the blood of your sacrifices shall be poured out** against the altar of the Lord your God, and you shall eat the flesh.” **If so, what** is taught when **the verse states: “And you shall offer your burnt offerings, the flesh and the blood”?** It is stated **to tell you: Just as blood** is placed on the altar **by sprinkling, so too,** the **flesh** is placed on the altar **by tossing. Consequently, you learn that there is a space between** the **ramp and the altar,** such that the priest must toss the flesh from the edge of the ramp.


###### Zevachim 104a:6
[Zevachim 104a:6](https://torahapp.org/share/book/Zevachim/r/104a:6)

לֵימָא מַאן דְּאָמַר הוּרְצָה – כְּרַבִּי אֱלִיעֶזֶר, וּמַאן דְּאָמַר לֹא הוּרְצָה – כְּרַבִּי יְהוֹשֻׁעַ?

**William Davidson Edition - English:**
The Gemara explains: **Shall we say** that **the one who says** that the hide **is accepted** independent of the flesh holds **in accordance with** the opinion of **Rabbi Eliezer,** that the blood is sprinkled independent of the flesh, **and the one who says** that the hide **is not accepted** independent of the flesh holds **in accordance with** the opinion of **Rabbi Yehoshua,** that if there is no flesh then the blood is not sprinkled?


###### Zevachim 104a:7
[Zevachim 104a:7](https://torahapp.org/share/book/Zevachim/r/104a:7)

אַלִּיבָּא דְּרַבִּי אֱלִיעֶזֶר – כּוּלֵּי עָלְמָא לָא פְּלִיגִי; כִּי פְּלִיגִי אַלִּיבָּא דְּרַבִּי יְהוֹשֻׁעַ.

**William Davidson Edition - English:**
The Gemara rejects this: **According to** the opinion **of Rabbi Eliezer,** who holds that the blood may be sprinkled even if the flesh is disqualified, **everyone agrees** that this sprinkling effects acceptance of the hide. **When they disagree,** it is **according to** the opinion **of Rabbi Yehoshua.**


###### Zevachim 104a:8
[Zevachim 104a:8](https://torahapp.org/share/book/Zevachim/r/104a:8)

מַאן דְּאָמַר לֹא הוּרְצָה – כְּרַבִּי יְהוֹשֻׁעַ. מַאן דְּאָמַר הוּרְצָה אָמַר לָךְ: עַד כָּאן לָא קָאָמַר רַבִּי יְהוֹשֻׁעַ הָתָם – אֶלָּא בְּבָשָׂר, דְּלֵיכָּא פְּסֵידָא לַכֹּהֲנִים; אֲבָל עוֹר, דְּאִיכָּא פְּסֵידָא לַכֹּהֲנִים – אֲפִילּוּ רַבִּי יְהוֹשֻׁעַ מוֹדֶה.

**William Davidson Edition - English:**
**The one who says** that the hide **is not accepted** independently, i.e., Rabbi Elazar, son of Rabbi Shimon, holds **in accordance with** the straightforward meaning of the statement of **Rabbi Yehoshua;** once the flesh is disqualified, the blood cannot be sprinkled and does not effect acceptance of the hide. **The one who says** that the hide **is accepted,** i.e., Rabbi Yehuda HaNasi, could **say to you: Rabbi Yehoshua says only there** that the blood may not be sprinkled **in** a case where nothing but the **flesh** was at stake, **where there is no loss for the priests,** who never receive meat from burnt offerings. **But** in cases where the **hide** would go to waste, **where there is a loss for the priests,** perhaps **even Rabbi Yehoshua concedes** that the blood effects acceptance.


###### Zevachim 104a:9
[Zevachim 104a:9](https://torahapp.org/share/book/Zevachim/r/104a:9)

מִידֵי דְּהָוֵה אַדִּיעֲבַד; דִּתְנַן: נִטְמָא בָּשָׂר אוֹ נִפְסַל, אוֹ שֶׁיָּצָא חוּץ לַקְּלָעִים – רַבִּי אֱלִיעֶזֶר אוֹמֵר יִזְרוֹק, רַבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא יִזְרוֹק. וּמוֹדֶה רַבִּי יְהוֹשֻׁעַ שֶׁאִם זָרַק – הוּרְצָה.

**William Davidson Edition - English:**
This latter interpretation of Rabbi Yehoshua’s opinion with regard to the hides is **just as it is with regard to** disqualified flesh **after the fact. As we learned** in a *baraita*: If the **flesh contracted ritual impurity or was disqualified, or** if it **emerged beyond the curtains** delineating its designated area, **Rabbi Eliezer says:** The priest must nevertheless **sprinkle** the blood on the altar. **Rabbi Yehoshua says:** The priest **may not sprinkle** the blood on the altar. **And Rabbi Yehoshua concedes that if** the priest nevertheless **sprinkled** the blood, the offering **is accepted** after the fact. Apparently, the sprinkling is sufficiently valid to effect acceptance of the hide.


###### Zevachim 104a:10
[Zevachim 104a:10](https://torahapp.org/share/book/Zevachim/r/104a:10)

אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים כּוּ׳. וְלֹא?! הֲרֵי פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים!

**William Davidson Edition - English:**
§ The mishna teaches: **Rabbi Ḥanina, the deputy High Priest, said:** In all my days, I never saw a hide going out to the place of burning. The Gemara challenges: **And** is it so that he did **not** see? **Aren’t there bulls that are burned and goats that are burned** together with their hides as a matter of course?


###### Zevachim 104a:11
[Zevachim 104a:11](https://torahapp.org/share/book/Zevachim/r/104a:11)

לְמִצְוָתָן לָא קָאָמְרִינַן.

**William Davidson Edition - English:**
The Gemara answers: **We are not saying** that Rabbi Ḥanina never saw hides go out to be burned **in accordance with their mitzva;** he certainly did. Rather, he never saw hides being burned because the offering was disqualified.


###### Zevachim 104a:12
[Zevachim 104a:12](https://torahapp.org/share/book/Zevachim/r/104a:12)

הֲרֵי קוֹדֶם הֶפְשֵׁט וְקוֹדֶם זְרִיקָה! חָלוּץ קָאָמְרִינַן.

**William Davidson Edition - English:**
The Gemara challenges: But **isn’t there** a case where an offering is disqualified **before flaying and before** the **sprinkling** of the blood, in which case all agree that the animal is burned with its hide? The Gemara answers: **We are saying** that Rabbi Ḥanina never saw a hide go out **stripped** from its flesh.


###### Zevachim 104a:13
[Zevachim 104a:13](https://torahapp.org/share/book/Zevachim/r/104a:13)

וְהָאִיכָּא אַחַר הֶפְשֵׁט וְקוֹדֶם זְרִיקָה לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, דְּאָמַר: אֵין הַדָּם מְרַצֶּה עַל הָעוֹר בִּפְנֵי עַצְמוֹ!

**William Davidson Edition - English:**
The Gemara challenges: **But isn’t there** a case where an offering is disqualified **after** the **flaying** of the hide **and before** the **sprinkling** of the blood, in which case the hide is burned **according to** the opinion of **Rabbi Elazar, son of Rabbi Shimon, who says: The blood does not effect acceptance of the hide by itself?**


###### Zevachim 104a:14
[Zevachim 104a:14](https://torahapp.org/share/book/Zevachim/r/104a:14)

רַבִּי חֲנִינָא כְּרַבִּי סְבִירָא לֵיהּ. וְאִיבָּעֵית אֵימָא: אֲפִילּוּ תּוֹקְמַהּ כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – מוֹדֶה רַבִּי שֶׁאֵין הֶפְשֵׁט קוֹדֶם זְרִיקָה.

**William Davidson Edition - English:**
The Gemara answers: **Rabbi Ḥanina holds in accordance with** the opinion of **Rabbi** Yehuda HaNasi, that the blood does effect acceptance of the hide in such a case, and so it would not be burned. **And if you wish, say** instead that you can **even interpret** the opinion of Rabbi Ḥanina **in accordance with** the opinion of **Rabbi Elazar, son of Rabbi Shimon,** as **Rabbi** Yehuda HaNasi **concedes that** the **flaying is not** done **before** the **sprinkling,** and so in practice Rabbi Ḥanina never saw a hide that was flayed before the offering was disqualified.


###### Zevachim 104a:15
[Zevachim 104a:15](https://torahapp.org/share/book/Zevachim/r/104a:15)

וְהָאִיכָּא נִמְצֵאת טְרֵיפָה בִּבְנֵי מֵעַיִים!

**William Davidson Edition - English:**
The Gemara challenges: **But isn’t there** the case of an animal that, after the hide was flayed and the blood was sprinkled, **was found** to have a wound **in** its **intestines** rendering it **a *tereifa*,** in which case the offering was already disqualified when the blood was sprinkled?


###### Zevachim 104a:16
[Zevachim 104a:16](https://torahapp.org/share/book/Zevachim/r/104a:16)

קָסָבַר: נִמְצֵאת טְרֵיפָה בִּבְנֵי מֵעַיִים – מְרַצֶּה. דַּיְקָא נָמֵי – דְּקָתָנֵי, אָמַר רַבִּי עֲקִיבָא: מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵיפָה – שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara answers: Rabbi Ḥanina **holds** that in the case of an animal that **was found** to be **a *tereifa*** due to a wound **in** its **intestines,** the sprinkling of the blood nevertheless **effects acceptance,** because the wound was unknown at the time of the sprinkling. The language of the mishna **is also precise, as it teaches: Rabbi Akiva said: From the statement of** Rabbi Ḥanina, the deputy High Priest, **we learned that** in a case where **one flays the firstborn** offering, **and** the animal is later **discovered** to be **a *tereifa*,** the *halakha* is **that the priests may derive benefit from its hide.** This indicates that the sprinkling of the blood effects acceptance if the wound was unknown. The Gemara affirms: Indeed, **learn from** the mishna that this is so.


###### Zevachim 104a:17
[Zevachim 104a:17](https://torahapp.org/share/book/Zevachim/r/104a:17)

וְאֶלָּא מַאי קָא מַשְׁמַע לַן רַבִּי עֲקִיבָא? הָא קָא מַשְׁמַע לַן: אֲפִילּוּ בִּגְבוּלִין.

**William Davidson Edition - English:**
The Gemara challenges: **But** if this is what Rabbi Ḥanina meant, then **what is Rabbi Akiva teaching us?** His statement seems unnecessary. The Gemara answers: **This** is what Rabbi Akiva is **teaching us:** This *halakha* applies not just in the Temple but **even in the outlying areas,** e.g., with regard to a blemished firstborn animal, which is slaughtered outside the Temple. If it is discovered to be a *tereifa* before its slaughter, it must be buried with its hide, but if it is slaughtered and later discovered to be a *tereifa*, then its slaughter renders the hide permitted to the priests, just as the sprinkling of the blood renders the hide permitted in the Temple.


###### Zevachim 104a:18
[Zevachim 104a:18](https://torahapp.org/share/book/Zevachim/r/104a:18)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי עֲקִיבָא. וְאַף רַבִּי עֲקִיבָא לֹא אָמַר אֶלָּא כְּשֶׁהִתִּירוֹ מוּמְחֶה, אֲבָל לֹא הִתִּירוֹ מוּמְחֶה – לֹא.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Akiva.** The Gemara adds: **And even Rabbi Akiva said** this *halakha* **only** in a case **where an expert** verified the firstborn animal’s blemish and **permitted it** to be slaughtered. **But** if **an expert did not permit it,** then its slaughter does **not** render the hide permitted to the priest.


###### Zevachim 104a:19
[Zevachim 104a:19](https://torahapp.org/share/book/Zevachim/r/104a:19)

וְהִלְכְתָא כְּדִבְרֵי חֲכָמִים; בָּשָׂר בִּקְבוּרָה, וְהָעוֹר בִּשְׂרֵיפָה.

**William Davidson Edition - English:**
The Gemara concludes: **And the *halakha*** is **in accordance with the statement of the Rabbis,** not Rabbi Akiva. Therefore, the **flesh** is discarded **by burial and the hide by burning.**


###### Zevachim 104a:20
[Zevachim 104a:20](https://torahapp.org/share/book/Zevachim/r/104a:20)

**מַתְנִי׳** פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, בִּזְמַן שֶׁהֵן נִשְׂרָפִין כְּמִצְוָתָן – נִשְׂרָפִים בְּבֵית הַדֶּשֶׁן וּמְטַמְּאִין בְּגָדִים, וְאִם אֵינָן נִשְׂרָפִין כְּמִצְוָתָן – נִשְׂרָפִין בְּבֵית הַבִּירָה וְאֵינָן מְטַמְּאִין בְּגָדִים.

**William Davidson Edition - English:**
**MISHNA:** With regard to **bulls that are burned,** i.e., the bull of Yom Kippur, the bull of the anointed priest, and the bull brought for an unwitting communal sin, which are burned after their blood is sprinkled and their sacrificial portions burned on the altar, **and goats that are burned,** i.e., the goat of Yom Kippur and the goat brought for the unwitting communal transgression of the prohibition against idol worship, **when they are burned in accordance with their mitzva, they are burned in the place of the ashes** (see Leviticus 4:12) outside of Jerusalem, **and they render** the **garments** of the priests who tend to their burning **impure** (see Leviticus 4:25). **And if** these offerings **are not burned in accordance with their mitzva** because they were disqualified, and offerings that are disqualified are also burned, **they are burned in the place of** burning in **the *bira*, and they do not render** the **garments** of the priests who tend to their burning **impure.**