## Zevachim Daf 115b

###### Zevachim 115b:1
[Zevachim 115b:1](https://torahapp.org/share/book/Zevachim/r/115b:1)

כִּדְרַב הוּנָא אָמַר רַב. דְּאָמַר רַב הוּנָא אָמַר רַב: אָשָׁם שֶׁנִּיתַּק לִרְעִיָּה, וּשְׁחָטוֹ סְתָם – כָּשֵׁר לָעוֹלָה.

**William Davidson Edition - English:**
This is **in accordance with** the statement that **Rav Huna** says that **Rav says. As Rav Huna says** that **Rav says:** With regard to **a guilt offering** whose owner died or achieved atonement through a different guilt offering and which **was consigned to grazing** in the field until it develops a blemish, **and** prior to its being consigned one **slaughtered it without specification** of its purpose, it is **fit as a burnt offering.**


###### Zevachim 115b:2
[Zevachim 115b:2](https://torahapp.org/share/book/Zevachim/r/115b:2)

הַמַּעֲלֶה מִבְּשַׂר חַטָּאת [וְכוּ׳]. תָּנוּ רַבָּנַן: מִנַּיִן לַמַּעֲלֶה מִבְּשַׂר חַטָּאת, וּמִבְּשַׂר אָשָׁם, וּמִבְּשַׂר קׇדְשֵׁי קָדָשִׁים, וּמִבְּשַׂר קָדָשִׁים קַלִּים, וּמִמּוֹתַר הָעוֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת – שֶׁפָּטוּר?

**William Davidson Edition - English:**
§ The mishna teaches: **One who offers up** outside the Temple courtyard a portion **of the meat of a sin offering** that is eaten, or who offers up a portion of several other items, is exempt. With regard to the reasoning behind this *halakha*, **the Sages taught** in a *baraita*: **From where** is it derived **that one who offers up** outside the Temple courtyard a portion **of the meat of a sin offering, or** a portion **of the meat of a guilt offering, or** a portion **of the meat of offerings of the most sacred order, or** a portion **of the meat of offerings of lesser sanctity, or** a portion **of the surplus of the *omer* offering, or the two loaves, or the shewbread, or the remainder of meal offerings** is **exempt,** as all these are eaten by the priests and not sacrificed on the altar?


###### Zevachim 115b:3
[Zevachim 115b:3](https://torahapp.org/share/book/Zevachim/r/115b:3)

תַּלְמוּד לוֹמַר: ״עוֹלָה״ – מָה עוֹלָה שֶׁהִיא רְאוּיָה לְהַעֲלָאָה, אַף כֹּל שֶׁרְאוּיָה לְהַעֲלָאָה.

**William Davidson Edition - English:**
**The verse states** with regard to the prohibition against sacrificing outside the Temple courtyard: “Whatever man…that sacrifices **a burnt offering** or sacrifice, and brings it not to the entrance of the Tent of Meeting, to sacrifice it to the Lord, that man shall be cut off from his people” (Leviticus 17:8–9). The term “burnt offering” teaches: **Just as a burnt offering is fit for offering up** upon the altar, **so too, anything that is fit for offering up** is included in the prohibition. All of the offerings listed in the *baraita* are not sacrificed upon the altar but given to the priests.


###### Zevachim 115b:4
[Zevachim 115b:4](https://torahapp.org/share/book/Zevachim/r/115b:4)

מִנַּיִן שֶׁאַף הַיּוֹצֵק, וְהַבּוֹלֵל, וְהַפּוֹתֵת, וְהַמּוֹלֵחַ, וְהַמֵּנִיף, וְהַמַּגִּישׁ, וְהַמְסַדֵּר הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל בַּחוּץ – שֶׁפָּטוּר?

**William Davidson Edition - English:**
**From where** is it derived **that even** with regard to **one who pours** oil onto the meal offering, **and one who mixes** the oil into the flour of the meal offering, **and one who breaks** the loaves of the meal offering into pieces, **and one who salts** the meal offering or other offerings, **and one who waves** the meal offering, **and one who brings** the meal offering to the corner of an altar that he constructs outside the courtyard, **and one who arranges** the shewbread on **the table** outside the Sanctuary, **and one who removes the ashes** from **the lamps** of the Candelabrum, **and one who removes a handful** from a meal offering, **and one who collects the blood** of an offering in a vessel, if he did so **outside** the Temple courtyard he is **exempt.**


###### Zevachim 115b:5
[Zevachim 115b:5](https://torahapp.org/share/book/Zevachim/r/115b:5)

תַּלְמוּד לוֹמַר: ״אֲשֶׁר יַעֲלֶה עוֹלָה אוֹ זָבַח״ – מָה הַעֲלָאָה שֶׁהִיא גְּמַר עֲבוֹדָה, אַף כֹּל שֶׁהוּא גְּמַר עֲבוֹדָה.

**William Davidson Edition - English:**
**The verse states: “That sacrifices a burnt offering or sacrifice”** (Leviticus 17:8). **Just as sacrificing is the conclusion of** the sacrificial **service, so too, any** rite **that is the conclusion of** a sacrificial **service** is included. All of these are excluded from the prohibition, as there are rites that follow them.


###### Zevachim 115b:6
[Zevachim 115b:6](https://torahapp.org/share/book/Zevachim/r/115b:6)

עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן [וְכוּ׳]. יָתֵיב רַב הוּנָא בַּר רַב קַטִּינָא קַמֵּיהּ דְּרַב חִסְדָּא, וְקָא קָרֵי: ״וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל״. אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי אַסִּי: קָרְבוּ וּפָסְקוּ.

**William Davidson Edition - English:**
§ The mishna teaches: **Until the Tabernacle was established,** private altars were permitted and the sacrificial service was performed by the firstborn. The Gemara relates that **Rav Huna bar Rav Ketina was sitting before Rav Ḥisda and was reading** this verse with regard to the revelation at Sinai: **“And he sent the young men of the children of Israel,** who offered burnt offerings and sacrificed peace offerings of oxen to the Lord” (Exodus 24:5). The young men referred to in the verse were the firstborn of the Jewish people. Rav Ḥisda **said to him: This** is what **Rabbi Asi said: They sacrificed** the offerings **and** then **ceased** to serve; after that day, the firstborn no longer performed the sacrificial service.


###### Zevachim 115b:7
[Zevachim 115b:7](https://torahapp.org/share/book/Zevachim/r/115b:7)

סְבַר לְאוֹתוֹבֵיהּ מִמַּתְנִיתִין; שַׁמְעֵיהּ דְּקָאָמַר מִשְּׁמֵיהּ דְּרַב אַדָּא בַּר אַהֲבָה: עוֹלָה שֶׁהִקְרִיבוּ יִשְׂרָאֵל בַּמִּדְבָּר – אֵינָהּ טְעוּנָה הֶפְשֵׁט וְנִיתּוּחַ; אוֹתְבֵיהּ בָּרַיְיתָא דְּשָׁוְיָא בְּכוּלְּהוּ.

**William Davidson Edition - English:**
Rav Huna **thought to raise a contradiction from the mishna,** which states that the firstborn performed not only the sacrificial service on that day, but also did so until the Tabernacle was established the following year. In the meanwhile, **he heard** Rav Ḥisda **say in the name of Rav Adda bar Ahava** that the **burnt offering that the** children of **Israel sacrificed in the wilderness** before the establishment of the Tabernacle **did not require flaying** of the skin **and cutting** into pieces; it was sacrificed as it was. He therefore **raised the contradiction** from **a *baraita* that is equal with regard to both of them,** i.e., from which Rav Huna could raise a contradiction to both of Rav Ḥisda’s statements.


###### Zevachim 115b:8
[Zevachim 115b:8](https://torahapp.org/share/book/Zevachim/r/115b:8)

דְּתַנְיָא: עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן – הַבָּמוֹת מוּתָּרוֹת, וַעֲבוֹדָה בִּבְכוֹרוֹת, וְהַכֹּל כְּשֵׁירִין לְהִקָּרֵיב; בְּהֵמָה, חַיָּה וָעוֹף, זְכָרִים וּנְקֵבוֹת, תְּמִימִין וּבַעֲלֵי מוּמִין, טְהוֹרִין אֲבָל לֹא טְמֵאִין.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **Until the Tabernacle was established,** private **altars** were **permitted, the** sacrificial **service** was performed **by the firstborn, and all** animals were **fit to be sacrificed: A domesticated animal, an undomesticated animal, or a bird; males and females; unblemished and blemished** animals. All animal sacrifices were brought from animals and birds that were **kosher, but not** from **non-kosher** species.


###### Zevachim 115b:9
[Zevachim 115b:9](https://torahapp.org/share/book/Zevachim/r/115b:9)

וְהַכֹּל קָרְבוּ עוֹלוֹת. וְעוֹלָה שֶׁהִקְרִיבוּ יִשְׂרָאֵל בַּמִּדְבָּר – טְעוּנָה הֶפְשֵׁט וְנִיתּוּחַ. וְגוֹיִם בִּזְמַן הַזֶּה רַשָּׁאִין לַעֲשׂוֹת כֵּן.

**William Davidson Edition - English:**
**And all** offerings brought before the construction of the Tabernacle were **sacrificed** as **burnt offerings. And** the **burnt offering that the Jewish people sacrificed in the wilderness** before the Tabernacle was established **required flaying** of the skin **and cutting** into pieces. **And today, gentiles are permitted to** sacrifice offerings on private altars. The *baraita* states explicitly that until the Tabernacle was constructed, the sacrificial service was performed by the firstborn, and the burnt offering required flaying and cutting.


###### Zevachim 115b:10
[Zevachim 115b:10](https://torahapp.org/share/book/Zevachim/r/115b:10)

תַּנָּאֵי הִיא; דְּתַנְיָא: ״וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל ה׳ יִתְקַדָּשׁוּ״ – רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: זוֹ פְּרִישׁוּת בְּכוֹרוֹת. רַבִּי אוֹמֵר: זוֹ פְּרִישׁוּת נָדָב וַאֲבִיהוּא.

**William Davidson Edition - English:**
Rav Ḥisda replied that with regard to the firstborn, it **is** a dispute between ***tanna’im*, as it is taught** in a *baraita*: God said to Moses on Mount Sinai: **“And let the priests also that come near to the Lord sanctify themselves,** lest the Lord break forth upon them” (Exodus 19:22). In other words, they should separate themselves and not approach the mountain. This command was given one day after the burnt offerings and peace offerings were sacrificed in anticipation of the revelation at Sinai. With regard to this command, **Rabbi Yehoshua ben Korḥa says: This** command is a reference to **the separation of** the **firstborn,** as they functioned as priests. **Rabbi** Yehuda HaNasi **says: This** command is a reference to **the separation of Nadav and Avihu,** who were priests.


###### Zevachim 115b:11
[Zevachim 115b:11](https://torahapp.org/share/book/Zevachim/r/115b:11)

בִּשְׁלָמָא לְמַאן דְּאָמַר זוֹ פְּרִישׁוּת נָדָב וַאֲבִיהוּא – הַיְינוּ דִּכְתִיב: ״הוּא אֲשֶׁר דִּבֶּר ה׳ לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ״.

**William Davidson Edition - English:**
The Gemara asks: **Granted, according to the one who says** that the command for the priests to sanctify themselves is referring to **the separation of Nadav and Avihu, this is** the meaning of that **which is written** after their death on the eighth day of the inauguration of the Tabernacle: “Then Moses said to Aaron: **This is it that the Lord spoke, saying: Through them that are near to Me I will be sanctified…**and Aaron held his peace” (Leviticus 10:3). Nadav and Avihu had already been warned not to draw too close: “Lest the Lord break forth upon them.”


###### Zevachim 115b:12
[Zevachim 115b:12](https://torahapp.org/share/book/Zevachim/r/115b:12)

אֶלָּא לְמַאן דְּאָמַר זוֹ פְּרִישׁוּת בְּכוֹרוֹת – הֵיכָא רְמִיזָא? דִּכְתִיב: ״וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי״ – אַל תִּקְרֵי ״בִּכְבוֹדִי״, אֶלָּא ״(בִּמְכוּבָּדַיי) [בִּכְבוּדַיי]״.

**William Davidson Edition - English:**
**But according to the one who says** that the command for the priests to sanctify themselves is referring to **the separation of** the **firstborn, where is the allusion** to the fact that God would be sanctified through Nadav and Avihu? The Gemara replies: **As it is written: “And there I will meet with the children of Israel; and it shall be sanctified by My glory”** (Exodus 29:43). **Do not read** it as **“by My glory [*bikhvodi*]”; rather,** read it as: **By My honored ones [*bimekhubadai*].** God will be sanctified by those considered honored by God when He reveals Himself in the Tabernacle.


###### Zevachim 115b:13
[Zevachim 115b:13](https://torahapp.org/share/book/Zevachim/r/115b:13)

דָּבָר זֶה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה וְלֹא יָדְעוּ, עַד שֶׁמֵּתוּ בְּנֵי אַהֲרֹן. כֵּיוָן שֶׁמֵּתוּ בְּנֵי אַהֲרֹן, אָמַר לוֹ: אַהֲרֹן אָחִי, לֹא מֵתוּ בָּנֶיךָ אֶלָּא לְהַקְדִּישׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. כֵּיוָן שֶׁיָּדַע אַהֲרֹן שֶׁבָּנָיו יְדוּעֵי מָקוֹם הֵן, שָׁתַק וְקִבֵּל שָׂכָר; שֶׁנֶּאֱמַר: ״וַיִּדֹּם אַהֲרֹן״.

**William Davidson Edition - English:**
**The Holy One, Blessed be He, said this statement to Moses, but** Moses **did not know** its meaning **until the sons of Aaron died. Once the sons of Aaron died,** Moses **said to him: Aaron, my brother, your sons died only to sanctify the name of the Holy One, Blessed be He. When Aaron knew that his sons were beloved by the Omnipresent, he was silent and received a reward, as it is stated: “And Aaron held his peace [*vayidom*].”**


###### Zevachim 115b:14
[Zevachim 115b:14](https://torahapp.org/share/book/Zevachim/r/115b:14)

וְכֵן בְּדָוִד הוּא אוֹמֵר: ״דּוֹם לַה׳ וְהִתְחוֹלֵל לוֹ״ – אַף עַל פִּי שֶׁמַּפִּיל לְךָ חֲלָלִים חֲלָלִים, אַתְּ שְׁתוֹק. וְכֵן בִּשְׁלֹמֹה הוּא אוֹמֵר: ״עֵת לַחֲשׁוֹת וְעֵת לְדַבֵּר״ – פְּעָמִים שֶׁשּׁוֹתֵק וּמְקַבֵּל שָׂכָר עַל הַשְּׁתִיקָה, פְּעָמִים מְדַבֵּר וּמְקַבֵּל שָׂכָר עַל הַדִּבּוּר.

**William Davidson Edition - English:**
**And likewise in** a verse written by **David** it **states: “Resign yourself [*dom*] to the Lord, and wait patiently [*vehitḥolel*] for Him”** (Psalms 37:7). **Although He strikes down many corpses [*ḥalalim*]** around **you, you be silent** and do not complain. **And likewise in** a verse written by **Solomon** it **states: “A time to keep silence, and a time to speak”** (Ecclesiastes 3:7). There are **times that** one **is silent and receives reward for the silence,** and at **times** one **speaks and receives reward for the speech.**


###### Zevachim 115b:15
[Zevachim 115b:15](https://torahapp.org/share/book/Zevachim/r/115b:15)

וְהַיְינוּ דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן, מַאי דִּכְתִיב: ״נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁךָ״? אַל תִּיקְרֵי ״מִמִּקְדָּשֶׁךָ״ אֶלָּא ״מִמְּקוּדָּשֶׁיךָ״ – בְּשָׁעָה שֶׁעוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא דִּין בִּקְדוֹשָׁיו, מִתְיָירֵא וּמִתְעַלֶּה וּמִתְהַלֵּל.

**William Davidson Edition - English:**
**And this is what Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: What** is the meaning of that **which is written: “Awesome is God out of your holy places”** (Psalms 68:36)? **Do not read** it as: **“From your holy places [*mimikdashekha*]”; rather,** read it as: **From your holy ones [*mimekudashekha*]. When the Holy One, Blessed be He, carries out judgment upon His holy ones, He is feared, and exalted, and praised** by all. In any event, there is no contradiction from the *baraita* which teaches that the firstborns perform the sacrificial service before the Tabernacle was established, as this matter is the subject of a dispute between *tanna’im*.


###### Zevachim 115b:16
[Zevachim 115b:16](https://torahapp.org/share/book/Zevachim/r/115b:16)

אֶלָּא קַשְׁיָא עוֹלָה! תְּרֵי תַּנָּאֵי הִיא; דְּתַנְיָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר: כְּלָלוֹת נֶאֶמְרוּ בְּסִינַי, וּפְרָטוֹת בְּאֹהֶל מוֹעֵד.

**William Davidson Edition - English:**
**But** there is still **a difficulty** with regard to the **burnt offering,** as it was stated in the name of Rav Adda bar Ahava that the burnt offering that the Jewish people sacrificed in the wilderness did not require flaying of the skin or cutting into pieces, while the *baraita* states that it did. The Gemara replies: This **is** a dispute between the opinions of **two *tanna’im*. As it is taught** in a *baraita* that **Rabbi Yishmael says:** The **general statements,** i.e., the principles of the Torah, **were said at Sinai, and** the **details** of the mitzvot that are explicated in Leviticus were said to Moses **in the Tent of Meeting.** This includes the *halakha* that the burnt offering must be flayed and cut into pieces. Consequently, it could not have been in effect before the construction of the Tabernacle.


###### Zevachim 115b:17
[Zevachim 115b:17](https://torahapp.org/share/book/Zevachim/r/115b:17)

רַבִּי עֲקִיבָא אוֹמֵר: כְּלָלוֹת וּפְרָטוֹת נֶאֶמְרוּ בְּסִינַי, וְנִשְׁנוּ בְּאֹהֶל מוֹעֵד, וְנִשְׁתַּלְּשׁוּ בְּעַרְבוֹת מוֹאָב.

**William Davidson Edition - English:**
**Rabbi Akiva says:** Both **general statements and** the **details** of mitzvot **were said at Sinai and** later **taught again in the Tent of Meeting, and** taught **a third time** by Moses to the Jewish people **in the plains of Moab,** when he taught the Torah to the people (see Deuteronomy 1:1). According to Rabbi Akiva’s opinion, the *halakha* of flaying and cutting into pieces was in effect when the Torah was given, even before the construction of the Tabernacle.


###### Zevachim 115b:18
[Zevachim 115b:18](https://torahapp.org/share/book/Zevachim/r/115b:18)

אָמַר מָר: הַכֹּל כְּשֵׁירִין לְהַקְרִיב. מְנָא הָנֵי מִילֵּי? אָמַר רַב הוּנָא, דְּאָמַר קְרָא: ״וַיִּבֶן נֹחַ מִזְבֵּחַ לַה׳ וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכׇּל עוֹף הַטָּהוֹר״; בְּהֵמָה – כְּמַשְׁמָעוֹ. חַיָּה – בִּכְלַל בְּהֵמָה.

**William Davidson Edition - English:**
§ **The Master said** in the *baraita*: Before the Tabernacle was established, **all** animals were **fit to be sacrificed:** A domesticated animal, an undomesticated animal, or a bird. The Gemara asks: **From where are these matters** derived? **Rav Huna said: As the verse states** with regard to the offering that was sacrificed after the flood: **“And Noah built an altar to the Lord, and took of every pure animal, and of every pure fowl,** and offered burnt offerings on the altar” (Genesis 8:20). The Gemara explains: **“Animal [*behema*],”** is understood **in accordance with its plain meaning,** a domesticated animal, and the same is true of fowl; **an undomesticated animal [*ḥayya*]** is **included in** the term **“*behema*”** that is stated in the verse.