## Zevachim Daf 104b

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

הָיוּ סוֹבְלִין אוֹתוֹ בְּמוֹטוֹת. יָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת הָעֲזָרָה וְהָאַחֲרוֹנִים לֹא יָצְאוּ – הָרִאשׁוֹנִים מְטַמְּאִין בְּגָדִים, וְהָאַחֲרוֹנִים אֵינָן מְטַמְּאִין בְּגָדִים עַד שֶׁיָּצְאוּ. יָצְאוּ אֵלּוּ וָאֵלּוּ – מְטַמְּאִין בְּגָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר: אֵינָן מְטַמְּאִין עַד שֶׁיּוּצַּת הָאוּר בְּרוּבָּן. נִיתַּךְ הַבָּשָׂר – אֵין הַשּׂוֹרֵף מְטַמֵּא בְּגָדִים.

**William Davidson Edition - English:**
The priests **would carry** the bulls and the goats that are burned suspended **on poles.** When **the first** priests, carrying the front of the pole, **emerged outside the wall of the** Temple **courtyard and the latter** priests **did not** yet **emerge, the first** priests **render** their **garments impure, and the latter** priests **do not render** their **garments impure until they emerge.** When both **these and those** priests **emerged, they render** their **garments impure. Rabbi Shimon says: They do not render** their **garments impure,** as this *halakha* applies only to those who burn the offerings. And even then their garments do not become ritually impure **until the fire is ignited in the majority of** the offerings. Once **the flesh is** completely **scorched,** with no moisture remaining, **one who** then **burns** the remains **does not render** his **garments impure.**


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

**גְּמָ׳** מַאי בִּירָה? אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מָקוֹם יֵשׁ בְּהַר הַבַּיִת, וּ״בִירָה״ שְׁמוֹ. וְרֵישׁ לָקִישׁ אָמַר: כׇּל הַבַּיִת כּוּלּוֹ קָרוּי ״בִּירָה״, שֶׁנֶּאֱמַר: ״(וְאֶל) הַבִּירָה אֲשֶׁר הֲכִינוֹתִי״.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that if offerings of a type that are burned were disqualified, they are burned in a place of burning called the *bira*. The Gemara asks: **What** is the ***bira*? Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: There is a place on the Temple Mount, and its name is *bira*,** and this is where they would burn these offerings. **And Reish Lakish says: The entire Temple is called** the ***bira*, as it is stated** in the prayer of David: “And give unto Solomon my son a whole heart, to keep Your commandments, Your testimonies, and Your statutes, and to do all this, and to build **the Temple [*bira*] for which I have made provision”** (I Chronicles 29:19).


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

אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ, שְׁלֹשָׁה בֵּית הַדְּשָׁנִין הֵן: בֵּית הַדֶּשֶׁן גָּדוֹל הָיָה בַּעֲזָרָה – שֶׁשָּׁם שׂוֹרְפִין פְּסוּלֵי קׇדְשֵׁי קָדָשִׁים, וְאֵימוּרֵי קָדָשִׁים קַלִּים, וּפָרִים הַנִּשְׂרָפִין, וּשְׂעִירִים הַנִּשְׂרָפִין שֶׁאֵירַע בָּהֶן פְּסוּל קוֹדֶם זְרִיקָה.

**William Davidson Edition - English:**
§ **Rav Naḥman says** that **Rabba bar Avuh says: There are three places of the ashes.** First was the **great place of the ashes** that **was in the** Temple **courtyard, where** the priests would **burn the disqualified offerings of the most sacred order, and the** disqualified **sacrificial portions of offerings of lesser sanctity, and bulls that are burned and goats that are burned** if **they were disqualified prior to** the **sprinkling** of the blood.


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

וּבֵית הַדֶּשֶׁן אַחֵר הָיָה בְּהַר הַבַּיִת – שֶׁשָּׁם שׂוֹרְפִין פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים שֶׁאֵירַע בָּהֶן פְּסוּל אַחַר זְרִיקָה. וּכְמִצְוָתָן, חוּץ לְשָׁלֹשׁ מַחֲנוֹת.

**William Davidson Edition - English:**
**And there was another place of the ashes on the Temple Mount, where** the priests would **burn bulls that are burned and goats that are burned** if **they were disqualified after** the **sprinkling** of the blood. **And** the third place of the ashes was for the bulls and goats that were burned **in accordance with their mitzva, outside** the **three camps,** i.e., outside the walls of Jerusalem.


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

תָּנֵי לֵוִי: שְׁלֹשָׁה בֵּית הַדְּשָׁנִין הֵן: בֵּית הַדֶּשֶׁן גָּדוֹל הָיָה בָּעֲזָרָה – שֶׁשָּׁם שׂוֹרְפִין פְּסוּלֵי קׇדְשֵׁי קָדָשִׁים, וְאֵימוּרֵי קָדָשִׁים קַלִּים, וּפָרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים שֶׁאֵירַע בָּהֶן פְּסוּל, בֵּין קוֹדֶם זְרִיקָה בֵּין לְאַחַר זְרִיקָה. וּבֵית הַדֶּשֶׁן אַחֵר הָיָה בְּהַר הַבַּיִת, שֶׁשָּׁם שׂוֹרְפִין פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין שֶׁאֵירַע בָּהֶן פְּסוּל בִּיצִיאָתָן. וּכְמִצְוָתָן, חוּץ לְשָׁלֹשׁ מַחֲנוֹת.

**William Davidson Edition - English:**
**Levi teaches** a different version of this *baraita*: **There are three places of the ashes.** First was the **great place of the ashes** that **was in the** Temple **courtyard, where** the priests would **burn the disqualified offerings of the most sacred order, and the** disqualified **sacrificial portions of offerings of lesser sanctity, and bulls that are burned and goats that are burned** if **they were disqualified, whether prior to** the **sprinkling** of the blood **or after** the **sprinkling** of the blood. **And there was another place of the ashes on the Temple Mount, where** the priests would **burn bulls that are burned and goats that are burned** if **they were disqualified upon emerging** from the Temple courtyard. **And** the third was for bulls and goats burned **in accordance with their mitzva, outside** the **three camps.**


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

בָּעֵי רַבִּי יִרְמְיָה: לִינָה מַהוּ שֶׁתּוֹעִיל בְּפָרִים הַנִּשְׂרָפִים וּבִשְׂעִירִים הַנִּשְׂרָפִים? מִי אָמְרִינַן: כִּי מַהְנְיָא לִינָה – בְּבָשָׂר דְּבַר אֲכִילָה, אֲבָל הָנֵי דְּלָאו בְּנֵי אֲכִילָה נִינְהוּ – לָא; אוֹ דִלְמָא לָא שְׁנָא?

**William Davidson Edition - English:**
§ **Rabbi Yirmeya raises a dilemma:** The flesh of most offerings is disqualified by being left overnight. **What is** the *halakha* as to whether **being left overnight is effective to** disqualify **bulls that are burned and goats that are burned?** Given that their flesh is neither eaten nor burned on the altar, **do we say: When being left overnight is effective** to disqualify flesh, this is only **in** a case of **flesh that is fit for consumption,** either by the altar or by human beings; **but** in the case of **these** bulls and goats that are burned, **which are not fit for consumption,** being left overnight does **not** disqualify the flesh? **Or perhaps** this case **is no different,** and being left overnight disqualifies the flesh.


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

אָמַר רָבָא: הָא מִילְּתָא אִיבַּעְיָא לֵיהּ לְאַבָּיֵי, וּפְשַׁטְנָא לֵיהּ מֵהָא: וְשָׁוִין שֶׁאִם חִישֵּׁב בַּאֲכִילַת פָּרִים וּבִשְׂרֵיפָתָן – שֶׁלֹּא עָשָׂה כְּלוּם. מַאי, לָאו מִדְּמַחְשָׁבָה לָא פָּסְלָה – לִינָה נָמֵי לָא פָּסְלָה?

**William Davidson Edition - English:**
**Rava said: This matter,** Rabbi Yirmeya’s **dilemma, was raised by Abaye, and I resolved it from this** *baraita*: The mishna (43a) records a dispute as to whether the sacrificial portions of bulls that are burned are subject to disqualification by intent to burn them beyond their designated time [*piggul*]. **But** the disputants **agree that if** the priest **intended for the consumption of** the **bulls’** meat **and their burning** to be beyond their designated time, **he did nothing,** as *piggul* applies only to flesh consumed by human beings or the altar. **What, is it not** the case that **since** the **intention** of burning after the designated time **does not disqualify** bulls that are burned, one can infer that **being left overnight also does not disqualify** bulls that are burned?


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

וְדִלְמָא מַחְשָׁבָה הוּא דְּלָא פָּסְלָה, אֲבָל לִינָה פָּסְלָה!

**William Davidson Edition - English:**
The Gemara responds: **But perhaps it is** only improper **intention that does not disqualify** such offerings, **but being left overnight does disqualify** them.


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

תָּא שְׁמַע: פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִין – מוֹעֲלִין בָּהֶן מִשֶּׁהוּקְדְּשׁוּ. נִשְׁחֲטוּ – הוּכְשְׁרוּ לִיפָּסֵל בִּטְבוּל יוֹם וּבִמְחוּסַּר כִּיפּוּרִים וּבְלִינָה. מַאי, לָאו לִינַת בָּשָׂר?

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a mishna (*Me’ila* 9a): With regard to **bulls that are burned and goats that are burned,** one who benefits **from them** is liable for **misuse** of consecrated property **from** the time **that they were consecrated.** Once **they have been slaughtered, they are susceptible to be rendered disqualified** for sacrifice **through** contact with **one who immersed that day, and through** contact with **one who has not yet** brought **an atonement** offering, **and through** being **left overnight** without the requirements of the offering having been fulfilled. **What, is it not** referring to the **flesh** of bulls, indicating that the flesh is disqualified if **left overnight?**


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

לָא, לִינַת אֵימוּרִין.

**William Davidson Edition - English:**
The Gemara responds: **No,** the mishna indicates only that the offerings’ **sacrificial portions** are disqualified if **left overnight,** since they must be burned on the altar.


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

וְהָא מִדְּקָתָנֵי סֵיפָא: כּוּלָּן מוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן עַד שֶׁיּוּתַּךְ הַבָּשָׂר – מִדְּסֵיפָא בָּשָׂר, רֵישָׁא נָמֵי בָּשָׂר! מִידֵּי אִירְיָא?! סֵיפָא בָּשָׂר, רֵישָׁא אֵימוּרִין!

**William Davidson Edition - English:**
The Gemara responds: **But** evidence to the contrary can be adduced **from** the fact **that the latter clause** of the mishna **teaches:** In **all of those** cases, one who benefits **from them** is liable for **misuse** of consecrated property if he derives benefit while they are burned **in the place of the ashes, until the flesh is** completely **incinerated.** The Gemara explains: **From** the fact **that the latter clause** is discussing **flesh,** infer that **the first clause also** discusses **flesh,** and not the sacrificial portions. The Gemara rejects this: **Are the cases comparable? The latter clause** discusses **flesh,** and **the first clause** discusses **sacrificial portions.**


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

תָּא שְׁמַע, דְּתָנֵי לֵוִי: שֶׁאֵירַע בָּהֶן פְּסוּל בִּיצִיאָתָן. מַאי, לָאו לִינָה? לָא, פְּסוּל טוּמְאָה וּפְסוּל יְצִיאָה.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** that **which Levi teaches** in the *baraita*: There was another place of the ashes on the Temple Mount, where the priests would burn bulls that are burned and goats that are burned if they were **disqualified upon emerging** from the Temple courtyard. **What, is it not** referring to offerings disqualified by being **left overnight?** The Gemara rejects this: **No,** it is referring to **disqualification by** contracting **ritual impurity or disqualification by leaving** the courtyard before the blood was sprinkled on the altar. The dilemma of Rabbi Yirmeya stands unresolved.


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

בָּעֵי רַבִּי אֶלְעָזָר: יְצִיאָה, מַהוּ שֶׁתּוֹעִיל בְּפָרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים?

**William Davidson Edition - English:**
§ **Rabbi Elazar raises a dilemma:** In general, the flesh of offerings is disqualified by leaving the Temple courtyard. **What is** the *halakha* as to whether **leaving is effective to** disqualify **bulls that are burned and goats that are burned?**


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

מַאי קָמִיבַּעְיָא לֵיהּ? אָמַר רַבִּי יִרְמְיָה בַּר אַבָּא: אַלִּיבָּא דְּמַאן דְּאָמַר עֲדַיִין לֹא הִגִּיעַ זְמַנּוֹ לָצֵאת.

**William Davidson Edition - English:**
The Gemara asks: **What is the dilemma he is raising?** Here it is a mitzva to burn the flesh of these offerings outside the Temple courtyard. **Rabbi Yirmeya bar Abba said:** Rabbi Elazar raises his dilemma **in accordance with** the opinion **of the one who says:** With regard to offerings of lesser sanctity, even though the flesh may be consumed anywhere in Jerusalem, nevertheless, if it emerges from the Temple courtyard before the sprinkling of the blood, it is disqualified, because **its time to leave** from the Temple courtyard **has not yet arrived.** Perhaps the same *halakha* applies to bulls and goats that are burned: Even though the flesh must eventually leave the Temple, if it leaves before its designated time, it is disqualified.


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

מִי אָמְרִינַן: הָנֵי מִילֵּי בָּשָׂר – דְּאֵין סוֹפוֹ לָצֵאת חוֹבָה, אֲבָל הָנֵי דְּסוֹפָן לָצֵאת חוֹבָה – לָא; אוֹ דִלְמָא, הָכָא נָמֵי לֹא הִגִּיעַ זְמַנּוֹ לָצֵאת?

**William Davidson Edition - English:**
The dilemma is: **Do we say** that **this matter,** disqualification by leaving the Temple courtyard prematurely, applies only to **flesh that need not eventually leave** due to an **obligation?** One may consume the meat of offerings of lesser sanctity in the Temple courtyard if he wishes. **But** perhaps **these** bulls and goats that are burned, **which** must **eventually leave** due to an **obligation,** are **not** disqualified by emerging prematurely. **Or perhaps here too** the flesh is disqualified if **its time to leave has not** yet **arrived.**


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

תָּא שְׁמַע, דְּתָנֵי לֵוִי: שֶׁאֵירַע בּוֹ פְּסוּל בִּיצִיאָתוֹ. מַאי, לָאו פָּסוּל יְצִיאָה? לָא; פְּסוּל טוּמְאָה וּפְסוּל לִינָה.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** that **which Levi teaches** in the *baraita*: There was another place of the ashes on the Temple Mount, where the priests would burn bulls that are burned and goats that are burned if **they were disqualified upon emerging** from the Temple courtyard. **What, is it not** referring to **disqualification by leaving** the Temple courtyard before the sprinkling of the blood? The Gemara responds: **No,** it is referring to **disqualification by** contracting **ritual impurity or disqualification by being left overnight.** The dilemma of Rabbi Elazar stands unresolved.


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

בָּעֵי רַבִּי אֶלְעָזָר: פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, שֶׁיָּצָא (רוּבּוֹ) [רוּבָּן] בְּמִיעוּט אֵבֶר – מַהוּ? הָךְ מִיעוּטָא דְּאֵבֶר בָּתַר רוּבָּא שָׁדֵינַן לֵיהּ – וְהָא לָא נָפְקָא לֵיהּ; אוֹ דִלְמָא, בָּתַר רוּבָּא דִּבְהֵמָה שָׁדֵינַן?

**William Davidson Edition - English:**
§ **Rabbi Elazar raises** another **dilemma:** With regard to **bulls that are burned and goats that are burned,** if **the majority of** the animal’s body **emerged** from the Temple courtyard, but it consists of a majority only **by** inclusion of **the minority of a limb,** the majority of which remains inside the courtyard, **what is** the *halakha*? **Do we** determine the status of **this minority of a limb** by **casting it after the majority** of that limb, **and** the majority of **that** limb **did not leave? Or perhaps we** determine its status by **casting** it **after the majority of** the **animal,** and therefore a majority of the animal has left?


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

פְּשִׁיטָא דְּלָא שָׁבְקִינַן רוּבָּא דִּבְהֵמָה וְאָזְלִינַן בָּתַר רוּבָּא דְּאֵבָרִים! אֶלָּא שֶׁיָּצָא חֶצְיוֹ בְּרוֹב אֵבֶר – הַאי מִיעוּטָא דְּאֵבֶר

**William Davidson Edition - English:**
The Gemara clarifies: Isn’t it **obvious that we do not disregard the majority of the animal and** instead **follow the majority of the limbs? Rather,** Rabbi Elazar’s dilemma must be as follows: In a case **where half of** the animal **emerged** from the courtyard such that **the majority of** a certain **limb** emerged, but a minority of the limb remained inside, what is the *halakha*? Do **we** determine the status of **this minority of a limb**