## Zevachim Daf 113a

###### Zevachim 113a:1
[Zevachim 113a:1](https://torahapp.org/share/book/Zevachim/r/113a:1)

וּמַתַּן סָבִיב, וּתְנוּפָה, וְהַגָּשָׁה. רַבִּי יְהוּדָה אוֹמֵר: אֵין מִנְחָה בְּבָמָה, וְכִיהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, וְרֵיחַ נִיחוֹחַ, וּמְחִיצָה לְדָמִים, וְרִיחוּץ יָדַיִם וְרַגְלַיִם.

**William Davidson Edition - English:**
no **placement** of blood **around** all sides of the altar in offerings for which this is required, no **waving** of meal offerings, **and** no **bringing** of meal offerings to the corner of the altar prior to removal of the handful. **Rabbi Yehuda says: There is no meal offering** sacrificed **on an altar** outside the Temple. **And** requiring a member of the **priesthood** to perform the sacrificial rites, the priestly **service vestments,** the **service vessels,** the **pleasing aroma** to God, the **partition for the blood,** i.e., the red line dividing the upper and lower halves of the altar, **and** the priest’s **washing of hands and feet** before his service all do not apply to sacrifice on private altars, as the service there need not be performed by priests nor follow all the protocols of the Temple service.


###### Zevachim 113a:2
[Zevachim 113a:2](https://torahapp.org/share/book/Zevachim/r/113a:2)

אֲבָל הַזְּמַן, הַנּוֹתָר וְהַטָּמֵא – שָׁוִין בָּזֶה וּבָזֶה.

**William Davidson Edition - English:**
**But the** intent to sacrifice or partake of the offering beyond its designated **time,** which renders the offering *piggul*; the *halakha* of portions of **the** offering **left over [*notar*]** beyond the time it may be eaten; **and the** prohibition against eating consecrated meat while **ritually impure are equal in this,** a private altar, **and that,** a public altar.


###### Zevachim 113a:3
[Zevachim 113a:3](https://torahapp.org/share/book/Zevachim/r/113a:3)

**גְּמָ׳** מַאי חוּץ מִגִּתָּהּ? אָמַר רֵישׁ לָקִישׁ: חוּץ מִמָּקוֹם הַבָּדוּק לָהּ. אָמַר לוֹ רַבִּי יוֹחָנָן: וַהֲלֹא כׇּל אֶרֶץ יִשְׂרָאֵל בְּדוּקָה הִיא!

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that one who burns the red heifer outside its pit is not liable for sacrificing outside the Temple courtyard. The Gemara clarifies: **What** is the meaning of: **Outside its pit? Reish Lakish said:** It means **outside the place that was inspected** to ensure that it is not a gravesite, which would render it impure. **Rabbi Yoḥanan said to him: But is not all of Eretz Yisrael inspected** for impurity? Therefore, there is no need for the site of the burning of the red heifer to be specially inspected.


###### Zevachim 113a:4
[Zevachim 113a:4](https://torahapp.org/share/book/Zevachim/r/113a:4)

אֶלָּא אָמַר רַבִּי יוֹחָנָן: כְּגוֹן שֶׁשְּׁחָטָהּ לִפְנִים מִן חוֹמַת יְרוּשָׁלַיִם.

**William Davidson Edition - English:**
**Rather, Rabbi Yoḥanan said:** The term: Outside its pit, is referring to a case **where** the priest **slaughtered** the red heifer **within the walls of Jerusalem** and not in the place outside the walls, as the Torah prescribes: “And it shall be brought outside the camp, and it shall be slaughtered before him” (Numbers 19:3).


###### Zevachim 113a:5
[Zevachim 113a:5](https://torahapp.org/share/book/Zevachim/r/113a:5)

וְלוֹקְמַהּ כְּגוֹן שֶׁשְּׁחָטָהּ חוּץ לַחוֹמָה שֶׁלֹּא כְּנֶגֶד הַפֶּתַח! דְּאָמַר רַב אַדָּא בַּר אַהֲבָה: שְׁחָטָהּ שֶׁלֹּא כְּנֶגֶד הַפֶּתַח – פְּסוּלָה, שֶׁנֶּאֱמַר: ״וְשָׁחַט... וְהִזָּה״ –

**William Davidson Edition - English:**
The Gemara challenges: **But let** Rabbi Yoḥanan **interpret it** to be a case **where** the priest **slaughtered it outside the wall** but **not opposite,** i.e., not in the direction of, **the entrance** to the Temple, **as Rav Adda bar Ahava says:** If **he slaughtered it** in a location **not opposite the entrance,** it is **disqualified, as it is stated** with regard to the red heifer: “And you shall give it to Elazar the priest, and it shall be brought outside the camp, **and it shall be slaughtered** before him. And Elazar the priest shall take of its blood with his finger, **and sprinkle** of its blood toward the front of the Tent of Meeting seven times” (Numbers 19:3–4).


###### Zevachim 113a:6
[Zevachim 113a:6](https://torahapp.org/share/book/Zevachim/r/113a:6)

מָה הַזָּאָתָהּ כְּנֶגֶד הַפֶּתַח, אַף שְׁחִיטָתָהּ כְּנֶגֶד הַפֶּתַח. וְכִי תֵּימָא דְּלָא מַקֵּישׁ, וְהָא אִתְּמַר: שְׁחָטָהּ שֶׁלֹּא כְּנֶגֶד הַפֶּתַח – רַבִּי יוֹחָנָן אוֹמֵר: פְּסוּלָה – ״וְשָׁחַט... וְהִזָּה״. רֵישׁ לָקִישׁ אָמַר: כְּשֵׁרָה – ״אֶל מִחוּץ לַמַּחֲנֶה וְשָׁחַט״.

**William Davidson Edition - English:**
The slaughter of the red heifer and the sprinkling of its blood are juxtaposed so that one will draw the following conclusion: **Just as its sprinkling** must be performed **opposite the entrance, so too, its slaughter** must be performed **opposite the entrance. And if you would say that** Rabbi Yoḥanan does **not juxtapose** the two verses for the purpose of this comparison, that is difficult: **But** it **was stated** with regard to a red heifer **slaughtered** in a location **not opposite the entrance** that **Rabbi Yoḥanan says:** It is **disqualified,** as **“and it shall be slaughtered”** is juxtaposed with **“and sprinkle.” Reish Lakish says:** It is **fit,** since it is stated: “And it shall be brought **outside the camp, and it shall be slaughtered,”** indicating that it may be slaughtered in any location outside the camp.


###### Zevachim 113a:7
[Zevachim 113a:7](https://torahapp.org/share/book/Zevachim/r/113a:7)

וְאִיתְּמַר נָמֵי, שְׂרָפָהּ שֶׁלֹּא כְּנֶגֶד הַפֶּתַח – רַבִּי יוֹחָנָן אָמַר: פְּסוּלָה, וְרַבִּי אוֹשַׁעְיָא אָמַר: כְּשֵׁרָה. רַבִּי יוֹחָנָן אָמַר פְּסוּלָה – ״וְשָׂרַף... וְהִזָּה״.

**William Davidson Edition - English:**
**And** it **was also stated** that *amora’im* disagree with regard to a red heifer that the priest **burned not opposite the entrance** to the Temple. **Rabbi Yoḥanan says:** It is **disqualified, and Rabbi Oshaya says:** It is **fit.** The Gemara explains their reasoning: **Rabbi Yoḥanan says** that it is **disqualified** because of an additional juxtaposition. It is stated: **“And** the heifer **shall be burned** in his sight; its skin, and its flesh, and its blood, with its dung, shall be burned” (Numbers 19:5), while in the previous verse it is stated: **“And sprinkle** of its blood toward the front of the Tent of Meeting.” This teaches that just as the sprinkling of the blood must be done opposite the entrance, so too must the burning be done opposite the entrance.


###### Zevachim 113a:8
[Zevachim 113a:8](https://torahapp.org/share/book/Zevachim/r/113a:8)

וְרַבִּי אוֹשַׁעְיָא אָמַר כְּשֵׁרָה – ״עַל פִּרְשָׁהּ יִשְׂרֹף״; מְקוֹם שֶׁפּוֹרֶשֶׁת לְמִיתָה, שָׁם תְּהֵא שְׂרֵיפָתָהּ.

**William Davidson Edition - English:**
**And Rabbi Oshaya says** that a red heifer that was burned in a location not opposite the entrance is **fit,** as the verse states: **“With its dung [*pirshah*], shall be burned,”** which is interpreted homiletically to mean: In **the place that** its soul **departs [*poreshet*] for death, there shall be its burning.** Just as no specific location is given for the soul’s departing, so too, the burning need not be performed in a specific location. Since Rabbi Yoḥanan holds that the red heifer must be slaughtered opposite the entrance to the Temple, why does he not understand the term: Outside of its pit, to be referring to its slaughter in any location not opposite the Temple entrance?


###### Zevachim 113a:9
[Zevachim 113a:9](https://torahapp.org/share/book/Zevachim/r/113a:9)

אָמְרִי: לָא מִיבַּעְיָא קָאָמַר; לָא מִיבַּעְיָא חוּץ לַחוֹמָה – דְּרַחוֹקֵי רַחֲקַהּ; אֶלָּא אֲפִילּוּ לִפְנִים מִן הַחוֹמָה – דְּקָרוֹבֵי קָרְבַהּ, וְאֵימָא תִּתַּכְשַׁר – קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **Say** that Rabbi Yoḥanan **is speaking** utilizing the style of: **It is not necessary,** as follows: **It is not necessary** for the mishna to teach that in slaughtering a red heifer **outside the wall** in a location not opposite the entrance, one does not transgress the prohibition against slaughtering outside the Temple courtyard. In that case it is clearly disqualified, **as he has distanced it** from where it is meant to be slaughtered. **But even** if one slaughtered it **inside the wall** of Jerusalem, so **that he brings it closer** to the Temple, **and** one might **say** that **it is a valid** way of slaughtering the red heifer, Rabbi Yoḥanan **teaches us** that nevertheless it is disqualified.


###### Zevachim 113a:10
[Zevachim 113a:10](https://torahapp.org/share/book/Zevachim/r/113a:10)

אָמַר מָר, אָמַר לוֹ רַבִּי יוֹחָנָן: וַהֲלֹא כׇּל אֶרֶץ יִשְׂרָאֵל בְּדוּקָה הִיא. בְּמַאי קָמִיפַּלְגִי? מָר סָבַר: יָרַד מַבּוּל לְאֶרֶץ יִשְׂרָאֵל, וּמָר סָבַר: לֹא יָרַד.

**William Davidson Edition - English:**
§ The Gemara returns to the disagreement cited earlier: **The Master says** that **Rabbi Yoḥanan said to** Reish Lakish: **But is not all of Eretz Yisrael inspected** for impurity? Since Reish Lakish’s response to this question is not mentioned, the Gemara clarifies: **With regard to what do they disagree?** One **Sage,** Reish Lakish, **holds** that **the flood** in the time of Noah **descended upon Eretz Yisrael,** and its residents perished. It is therefore necessary to inspect the place where the red heifer is burned to ascertain whether it is a gravesite. **And** one **Sage,** Rabbi Yoḥanan, **holds** that the flood **did not descend** upon Eretz Yisrael, and there is no reason to suspect there are lost graves there.


###### Zevachim 113a:11
[Zevachim 113a:11](https://torahapp.org/share/book/Zevachim/r/113a:11)

אָמַר רַב נַחְמָן בַּר יִצְחָק, וּשְׁנֵיהֶם מִקְרָא אֶחָד דָּרְשׁוּ: ״בֶּן אָדָם אֱמׇר לָהּ אַתְּ אֶרֶץ לֹא מְטֹהָרָה הִיא לֹא גֻשְׁמָהּ בְּיוֹם זָעַם״.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak says: And both of them,** Rabbi Yoḥanan and Reish Lakish, **interpreted the same verse,** stated by Ezekiel with regard to Eretz Yisrael, to derive their opinions. The verse states: **“Son of man, say to her: You are a land that is not cleansed, nor rained upon in the day of indignation”** (Ezekiel 22:24).


###### Zevachim 113a:12
[Zevachim 113a:12](https://torahapp.org/share/book/Zevachim/r/113a:12)

רַבִּי יוֹחָנָן סָבַר, אַתְמוֹהֵי מַתְמַהּ קְרָא: אֶרֶץ יִשְׂרָאֵל, מִי לָא מְטוֹהָרָה אַתְּ?! כְּלוּם יָרְדוּ עָלַיִךְ גְּשָׁמִים בְּיוֹם זָעַם?! וְרֵישׁ לָקִישׁ סָבַר: כִּפְשָׁטֵיהּ – אָרֶץ לֹא מְטוֹהָרָה אַתְּ; מִי לֹא יָרְדוּ עָלַיִךְ גְּשָׁמִים בְּיוֹם זָעַם?!

**William Davidson Edition - English:**
**Rabbi Yoḥanan holds** that **the verse is asking** a rhetorical **question: Eretz Yisrael, are you not cleansed** from the impurity imparted by corpses? **Did** the **rains** of the flood **fall upon you on the day of indignation? And Reish Lakish holds** that this verse should be read **in accordance with its straightforward meaning,** i.e., as a statement, not a question: **You are a land that is not cleansed. Didn’t rains fall upon you on the day of indignation?** Therefore, the bodies of all of those who perished in the flood are somewhere in the ground.


###### Zevachim 113a:13
[Zevachim 113a:13](https://torahapp.org/share/book/Zevachim/r/113a:13)

אֵיתִיבֵיהּ רֵישׁ לָקִישׁ לְרַבִּי יוֹחָנָן: חֲצֵירוֹת הָיוּ בִּירוּשָׁלַיִם בְּנוּיוֹת עַל הַסֶּלַע, וְתַחְתֵּיהֶן חָלוּל מִפְּנֵי קֶבֶר הַתְּהוֹם, וּמְבִיאִין נָשִׁים מְעוּבָּרוֹת וְיוֹלְדוֹת, וּמְגַדְּלוֹת שָׁם בְּנֵיהֶם לַפָּרָה.

**William Davidson Edition - English:**
**Reish Lakish raised an objection to Rabbi Yoḥanan** from a mishna (*Para* 3:2): **Courtyards were built in Jerusalem on stone, and beneath** these courtyards there was a hollow **space due to** the concern that there was a lost **grave** in **the depths.** The space served as a barrier preventing the impurity from reaching the courtyards above. **And they** would **bring pregnant women, and** those women would **give birth** in those courtyards. **And** those women would **raise their children there,** thereby ensuring that the children never became impure. This would enable the children **to** assist in the rite of **the** red **heifer.**


###### Zevachim 113a:14
[Zevachim 113a:14](https://torahapp.org/share/book/Zevachim/r/113a:14)

וּמְבִיאִין שְׁוָורִים, וְעַל גַּבֵּיהֶן דְּלָתוֹת, וְתִינוֹקוֹת יוֹשְׁבִין עֲלֵיהֶן, וְכוֹסוֹת שֶׁל אֶבֶן בְּיָדָן, וּמִלְּאוּ וְיָשְׁבוּ בִּמְקוֹמָן.

**William Davidson Edition - English:**
**And** once the children reached the appropriate age, the priests would **bring oxen** there. **And on the backs of** these oxen, they would place **doors, and** the **children** would **sit upon** the doors, so that the doors would serve as a barrier between them and any impurity in the depths, **and** they would hold **cups of stone,** which are not susceptible to ritual impurity, **in their hands,** and they would ride upon the oxen to the Siloam pool. **And** they **filled** the cups with water **and would sit** back **in their places** upon the oxen and be taken to the Temple Mount. The water in the cups would be used for the rite of the red heifer. Apparently, there is concern that hidden sources of impurity exist in Eretz Yisrael.


###### Zevachim 113a:15
[Zevachim 113a:15](https://torahapp.org/share/book/Zevachim/r/113a:15)

אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: מַעֲלָה עָשׂוּ בַּפָּרָה.

**William Davidson Edition - English:**
**Rav Huna, son of Rav Yehoshua, said** that Rabbi Yoḥanan would reply: The Sages **established a higher standard** for purity **in** the case of **the red heifer,** but generally speaking there is no concern for hidden sources of impurity in Eretz Yisrael caused by those who perished in the flood.


###### Zevachim 113a:16
[Zevachim 113a:16](https://torahapp.org/share/book/Zevachim/r/113a:16)

אֵיתִיבֵיהּ רַבִּי יוֹחָנָן לְרֵישׁ לָקִישׁ: פַּעַם אֶחָד מָצְאוּ עֲצָמוֹת בְּלִשְׁכַּת דִּיר הָעֵצִים, וּבִקְּשׁוּ לִגְזוֹר טוּמְאָה עַל יְרוּשָׁלַיִם. עָמַד רַבִּי יְהוֹשֻׁעַ עַל רַגְלָיו וְאָמַר: לֹא בּוּשָׁה וּכְלִימָּה הִיא לָנוּ, שֶׁנִּגְזוֹר טוּמְאָה עַל עִיר אֲבוֹתֵינוּ?! אַיֵּה מֵתֵי מַבּוּל? אַיֵּה מֵתֵי נְבוּכַדְנֶצַּר?

**William Davidson Edition - English:**
**Rabbi Yoḥanan raised an objection to Reish Lakish** from a *baraita* (see *Tosefta*, *Eduyyot* 3:3): **Once,** human **bones were found in the Chamber of the Woodshed, and** the Sages **sought to decree impurity upon Jerusalem,** i.e., to proclaim all who go there to be impure, as if a corpse can be found in a chamber of the Temple there is reason to be concerned that there are lost graves in other places as well. **Rabbi Yehoshua stood upon his feet and said: Is it not a shame and disgrace for us to decree impurity upon the city of our fathers** because of this concern? Show me: **Where are the dead of the flood,** and **where are** all of **the dead** killed by **Nebuchadnezzar?**


###### Zevachim 113a:17
[Zevachim 113a:17](https://torahapp.org/share/book/Zevachim/r/113a:17)

מִדְּקָאָמַר הָכִי, לָאו לְמֵימְרָא דְּלָא הֲווֹ? וּלְטַעְמָיךְ, הֲרוּגֵי נְבוּכַדְנֶצַּר הָכִי נָמֵי דְּלָא הֲווֹ?! אֶלָּא הֲווֹ, וּפַנִּינְהוּ; הָכָא נָמֵי – הֲווֹ וּפַנִּינְהוּ. וְאִי אִפַּנּוֹ,

**William Davidson Edition - English:**
Rabbi Yoḥanan infers: **From** the fact **that** Rabbi Yehoshua **said this,** is this **not to say that there were no** lost graves in Jerusalem from the flood, because the flood did not take place there? Reish Lakish responds: **And according to your reasoning, so too were there not those killed by Nebuchadnezzar,** in and around Jerusalem, who were mentioned by Rabbi Yehoshua? Certainly there were, as Nebuchadnezzar killed many people in Jerusalem. **Rather,** there **were, and** others **removed** the bodies. **Here too,** with regard to the dead of the flood, **there were, and** others **removed** the bodies. **And** it is possible to ask: **If they were removed,** why is it necessary to be concerned that there may be impurity in the place of the red heifer,