## Zevachim Daf 106a

###### Zevachim 106a:1
[Zevachim 106a:1](https://torahapp.org/share/book/Zevachim/r/106a:1)

אַף כָּאן – לְמִזְרָחָהּ שֶׁל יְרוּשָׁלַיִם.

**William Davidson Edition - English:**
**so too here,** the bull and goat of Yom Kippur are burned **east of Jerusalem.**


###### Zevachim 106a:2
[Zevachim 106a:2](https://torahapp.org/share/book/Zevachim/r/106a:2)

אֶלָּא לְרַבָּנַן הֵיכָא שָׂרֵיף לְהוּ? כִּדְתַנְיָא: הֵיכָן נִשְׂרָפִין? לִצְפוֹן יְרוּשָׁלַיִם, חוּץ לְשָׁלֹשׁ מַחֲנוֹת. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: אַבֵּית הַדֶּשֶׁן נִשְׂרָפִין.

**William Davidson Edition - English:**
**But according to the Rabbis,** then, **where** outside Jerusalem **do they burn them?** The Gemara responds: **As it is taught** in a *baraita*: **Where are** the bulls and goats **burned?** They are burned **north of Jerusalem, outside of** the **three camps. Rabbi Yosei HaGelili says: They are burned on the place of the ashes,** where the ashes from the altar were poured.


###### Zevachim 106a:3
[Zevachim 106a:3](https://torahapp.org/share/book/Zevachim/r/106a:3)

אָמַר רָבָא: מַאן תַּנָּא דִּפְלִיג עֲלֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי? רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא, דְּתַנְיָא: ״עַל שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵף״ – שֶׁיְּהֵא שָׁם דֶּשֶׁן (שֶׁיַּקְדִּים לְשָׁם דֶּשֶׁן). רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: שֶׁיְּהֵא מְקוֹמוֹ מְשׁוּפָּךְ.

**William Davidson Edition - English:**
**Rava said: Who is the *tanna* who disagrees with Rabbi Yosei HaGelili? It is Rabbi Eliezer ben Yaakov, as it is taught** in a *baraita*: The verse states with regard to bulls that are burned: **“Where the ashes are poured out [*shefekh hadeshen*] shall it be burned”** (Leviticus 4:12). This teaches **that ashes must be there** already when the bulls are burned. **Rabbi Eliezer ben Yaakov says:** This verse teaches **that its place should slope [*meshupakh*]** downward so that ashes from the burning will slide downhill.


###### Zevachim 106a:4
[Zevachim 106a:4](https://torahapp.org/share/book/Zevachim/r/106a:4)

אֲמַר לֵיהּ אַבָּיֵי: דִּילְמָא בִּמְקוֹמוֹ מְשׁוּפָּךְ פְּלִיגִי.

**William Davidson Edition - English:**
**Abaye said to** Rava: **Perhaps they disagree** only **about** whether **the place must slope,** but Rabbi Eliezer ben Yaakov agrees that it must be the place where the ashes from the altar were deposited.


###### Zevachim 106a:5
[Zevachim 106a:5](https://torahapp.org/share/book/Zevachim/r/106a:5)

תָּנוּ רַבָּנַן: הַשּׂוֹרֵף מְטַמֵּא בְּגָדִים, וְלֹא הַמַּצִּית אֶת הָאוּר מְטַמֵּא בְּגָדִים, וְלֹא הַמְסַדֵּר אֶת הַמַּעֲרָכָה מְטַמֵּא בְּגָדִים. וְאֵיזֶהוּ הַשּׂוֹרֵף? הַמְסַיֵּיעַ בִּשְׁעַת שְׂרֵיפָה.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: The verse states with regard to the bull and goat of Yom Kippur: “And he who burns them shall wash his garments” (Leviticus 16:28). This teaches that only **the one who burns** them **renders** his **garments impure, but the one who kindles the fire does not render** his **garments impure, and the one who sets up the arrangement** of wood **does not render** his **garments impure. And who is** considered **the one who burns? One who assists at the** actual **time of burning.**


###### Zevachim 106a:6
[Zevachim 106a:6](https://torahapp.org/share/book/Zevachim/r/106a:6)

יָכוֹל אַף מִשֶּׁנַּעֲשׂוּ אֵפֶר מְטַמֵּא בְּגָדִים? תַּלְמוּד לוֹמַר: ״אוֹתָם״ – אוֹתָם מְטַמְּאִין בְּגָדִים, וּמִשֶּׁנַּעֲשִׂין אֵפֶר אֵין מְטַמְּאִין בְּגָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר: אוֹתָם מְטַמְּאִין בְּגָדִים, נִיתַּךְ הַבָּשָׂר אֵין מְטַמְּאִין בְּגָדִים.

**William Davidson Edition - English:**
One **might** have thought that this priest **renders** his **garments impure even after** the bull and goat **become ash.** Therefore, **the verse states:** “And he who burns **them”** (Leviticus 16:28), teaching that **they,** the whole bull and goat, **render garments impure, but they do not render garments impure once they become ash. Rabbi Shimon says:** The word “them” teaches that **they render garments impure,** but once **the flesh is incinerated they do not render garments impure.**


###### Zevachim 106a:7
[Zevachim 106a:7](https://torahapp.org/share/book/Zevachim/r/106a:7)

מַאי בֵּינַיְיהוּ? אָמַר רָבָא: אִיכָּא בֵּינַיְיהוּ דְּשַׁוְּיֵיהּ חָרוֹכָא.

**William Davidson Edition - English:**
The Gemara asks: **What is** the difference **between** the opinion of the first *tanna* and the opinion of Rabbi Shimon? **Rava said:** The difference **between them is when he turned it into a charred** mass, and the form of the animal has become distorted, but has not actually become ash. The first *tanna* holds that at this stage the offering still transmits impurity, whereas Rabbi Shimon holds that it does not.


###### Zevachim 106a:8
[Zevachim 106a:8](https://torahapp.org/share/book/Zevachim/r/106a:8)

**הֲדַרַן עֲלָךְ טְבוּל יוֹם**


###### Zevachim 106a:9
[Zevachim 106a:9](https://torahapp.org/share/book/Zevachim/r/106a:9)

מַתְנִי׳ **הַשּׁוֹחֵט וְהַמַּעֲלֶה** בַּחוּץ – חַיָּיב עַל הַשְּׁחִיטָה, וְחַיָּיב עַל הַעֲלָאָה.

**William Davidson Edition - English:**
**MISHNA:** **One who slaughters** an offering outside the Temple courtyard **and one who offers** it **up outside** the Temple courtyard is **liable for the slaughter and liable for** the **offering up,** as each act involves an independent prohibition. If done intentionally, he is liable to receive excision from the World-to-Come [*karet*] for each act, and if done unwittingly, he is liable to bring a sin offering for each act.


###### Zevachim 106a:10
[Zevachim 106a:10](https://torahapp.org/share/book/Zevachim/r/106a:10)

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: שָׁחַט בִּפְנִים וְהֶעֱלָה בַּחוּץ. שָׁחַט בַּחוּץ וְהֶעֱלָה בַּחוּץ – פָּטוּר, שֶׁלֹּא הֶעֱלָה אֶלָּא דָּבָר פָּסוּל. אָמְרוּ לוֹ: אַף הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַּחוּץ, כֵּיוָן שֶׁהוֹצִיאוֹ – פְּסָלוֹ.

**William Davidson Edition - English:**
**Rabbi Yosei HaGelili says:** If **he slaughtered** an offering **inside** the courtyard **and** then **offered** it **up outside** the courtyard, he is liable. But if **he slaughtered** it **outside,** thereby rendering it unfit, **and** then **he offered** it **up outside,** he is **exempt** for the offering up, **as he offered up only an item** that is **unfit,** and one is liable only for offering up an item that is fit to be offered up inside the Temple. The Rabbis **said to him:** According to your reasoning, **even** in a case where **he slaughters** it **inside and offers** it **up outside,** he should be exempt, **since** the moment **that he took it outside** the courtyard, he thereby **rendered it unfit.** Yet, in such a case, he is certainly liable for offering it up. So too, one who slaughters an offering outside and then offers it up outside is liable.


###### Zevachim 106a:11
[Zevachim 106a:11](https://torahapp.org/share/book/Zevachim/r/106a:11)

הַטָּמֵא שֶׁאָכַל בֵּין קֹדֶשׁ טָמֵא בֵּין קֹדֶשׁ טָהוֹר – חַיָּיב. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: טָמֵא שֶׁאָכַל טָהוֹר – חַיָּיב, וְטָמֵא שֶׁאָכַל טָמֵא – פָּטוּר, שֶׁלֹּא אָכַל אֶלָּא דָּבָר טָמֵא. אָמְרוּ לוֹ: אַף טָמֵא שֶׁאָכַל אֶת הַטָּהוֹר, כֵּיוָן שֶׁנָּגַע בּוֹ – טִמְּאוֹהוּ.

**William Davidson Edition - English:**
**One who is ritually impure who ate** sacrificial food, **whether** it was **ritually impure sacrificial** food **or ritually pure sacrificial** food, is **liable** to receive *karet* if he did so intentionally and to bring a sliding-scale offering if he did so unwittingly. **Rabbi Yosei HaGelili says: An impure** person **who ate pure** sacrificial food is **liable. But an impure** person **who ate impure** sacrificial food is **exempt, as he merely ate an impure item,** and the prohibition against eating sacrificial food while one is impure applies only to pure sacrificial food. The Rabbis **said to him:** According to your logic, this *halakha* would apply **even** in a case of **an impure** person **who ate** what had been **pure** sacrificial food, because **once he touched it, he** thereby **rendered it ritually impure.** Yet, in such a case, he is certainly liable for eating it. So too, an impure person who ate impure sacrificial food is liable.


###### Zevachim 106a:12
[Zevachim 106a:12](https://torahapp.org/share/book/Zevachim/r/106a:12)

וְטָהוֹר שֶׁאָכַל טָמֵא – פָּטוּר, שֶׁאֵינוֹ חַיָּיב אֶלָּא עַל טוּמְאַת הַגּוּף.

**William Davidson Edition - English:**
**And a pure** person **who ate impure** sacrificial food is **exempt, as** one is **liable** for eating sacrificial food in impurity **only due to** the **impurity of** one’s **body,** but not due to the impurity of the food.


###### Zevachim 106a:13
[Zevachim 106a:13](https://torahapp.org/share/book/Zevachim/r/106a:13)

**גְּמָ׳** בִּשְׁלָמָא הֶעֱלָה – כְּתִיב עוֹנֶשׁ וּכְתִיב אַזְהָרָה. עוֹנֶשׁ – דִּכְתִיב: ״וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ״. אַזְהָרָה – דִּכְתִיב: ״הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עוֹלוֹתֶיךָ״; וְכִי הָא דְּאָמַר רַבִּי אָבִין אָמַר רַבִּי אֶלְעָזָר: כׇּל מָקוֹם שֶׁנֶּאֱמַר ״הִשָּׁמֶר״, ״פֶּן״ וְ״אַל״ – אֵינוֹ אֶלָּא לֹא תַעֲשֶׂה.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that if one both slaughters and offers up an offering outside the Temple courtyard, he is liable for each act, as they are independent prohibitions. The Gemara asks: **Granted** that one is liable for the **offering up,** as the **punishment** for this act **is written** in the Torah **and** the **prohibition** concerning this act **is** also **written** in the Torah. The **punishment** is **as it is written:** “Any man…that offers up a burnt offering or sacrifice, **and will not bring it to the entrance of the Tent of Meeting,** to sacrifice it to the Lord, and that man shall be cut off from his people” (Leviticus 17:8–9). The **prohibition** is **as it is written: “Take heed to yourself lest you offer up your burnt offerings** in every place that you see” (Deuteronomy 12:13). **And** this is **in accordance with that which Rabbi Avin says** that **Rabbi Elazar says: Wherever it is stated** in the Torah: **Observe,** or: **Lest, or: Do not, it is nothing other than a prohibition.** Accordingly, the verse in Deuteronomy is understood as issuing a prohibition.


###### Zevachim 106a:14
[Zevachim 106a:14](https://torahapp.org/share/book/Zevachim/r/106a:14)

אֶלָּא שְׁחִיטָה – בִּשְׁלָמָא עוֹנֶשׁ, דִּכְתִיב: ״וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ״; אֶלָּא אַזְהָרָה מְנָלַן? אָמַר קְרָא: ״וְלֹא יִזְבְּחוּ עוֹד״.

**William Davidson Edition - English:**
**But** for the **slaughtering,** why is one liable? **Granted** that the **punishment** is stated in the Torah, **as it is written:** “Any man…that slaughters it outside the camp, **and he did not bring it to the entrance of the Tent of Meeting,** to sacrifice an offering to the Lord, before the Tabernacle of the Lord…that man shall be cut off from among his people” (Leviticus 17:3–4). **But from where do we** derive its **prohibition?** One is liable only in a case where the Torah specifies both the prohibition and the punishment. The Gemara answers: **The verse states** in the continuation of that passage: **“And they shall not slaughter anymore** their offerings to the *se’irim* after whom they go astray” (Leviticus 17:7).


###### Zevachim 106a:15
[Zevachim 106a:15](https://torahapp.org/share/book/Zevachim/r/106a:15)

הַאי מִיבְּעֵי לֵיהּ לְכִדְרַבִּי אֶלְעָזָר! דְּאָמַר: מִנַּיִן לַזּוֹבֵחַ בְּהֵמָה לְמַרְקוּלִיס שֶׁהוּא חַיָּיב? דִּכְתִיב: ״וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם״ – אִם אֵינוֹ עִנְיָן לִכְדַרְכָּהּ, דִּכְתִיב: ״אֵיכָה יַעַבְדוּ״; תְּנֵהוּ עִנְיָן לְשֶׁלֹּא כְּדַרְכָּהּ.

**William Davidson Edition - English:**
The Gemara questions the use of this verse as a source: But **this** verse is **necessary for** the purpose of expounding **in accordance with** the statement **of Rabbi Elazar, as he says: From where** is it derived with regard to **one who slaughters an animal** as an offering **to Mercury,** a pagan deity, **that he is liable** even though this is not the established manner in which that deity is worshipped? **As it is written:** “And **they shall not slaughter anymore their offerings** to the *se’irim*.” **If** the verse **is not** needed to teach the **matter of** worshipping a deity **in accordance with its established manner,** as it is already taught that one is liable for this, **as it is written:** “Take heed to yourself…lest you inquire after their gods, saying: **How do these** nations **serve** their gods, so too will I do likewise” (Deuteronomy 12:30), then **apply it** to the **matter of** worshipping a deity in a way **that** is **not in accordance with its established manner.**


###### Zevachim 106a:16
[Zevachim 106a:16](https://torahapp.org/share/book/Zevachim/r/106a:16)

אָמַר רַבָּה: קְרִי בֵּיהּ ״וְלֹא יִזְבְּחוּ״, וּקְרִי בֵּיהּ ״וְלֹא עוֹד״.

**William Davidson Edition - English:**
**Rabba said:** Both *halakhot* can be derived from the same verse. **Read into** the verse as though it stops after the phrase: **“And they shall not slaughter”** (Leviticus 17:7), and relates to the prohibition against slaughtering outside the Temple courtyard, which was mentioned in the previous verses. **And** also **read into** the verse as relating to the verse’s continuation: **And not anymore** their offerings to the *se’irim*, which serves as the source for the prohibition against sacrificing offerings to false deities.


###### Zevachim 106a:17
[Zevachim 106a:17](https://torahapp.org/share/book/Zevachim/r/106a:17)

אַכַּתִּי מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: עַד כָּאן הוּא מְדַבֵּר בְּקָדָשִׁים שֶׁהִקְדִּישָׁן בִּשְׁעַת אִיסּוּר הַבָּמוֹת וְהִקְרִיבָן בִּשְׁעַת אִיסּוּר הַבָּמוֹת –

**William Davidson Edition - English:**
The Gemara challenges: But the verse is **still necessary for** the purpose of expounding **that which is taught** in a *baraita*: The verse states: “Any man…that slaughters it outside the camp, and he did not bring it to the entrance of the Tent of Meeting, to sacrifice an offering to the Lord” (Leviticus 17:3–4). **Until this point,** the verse is **speaking about sacrificial** animals **that one consecrated during a period when the prohibition against** sacrificing on private **altars** was in effect, i.e., after the Tabernacle was erected, **and** then he also **sacrificed them during a period when the prohibition against** sacrificing on private **altars** was in effect.