## Zevachim Daf 116a

###### Zevachim 116a:1
[Zevachim 116a:1](https://torahapp.org/share/book/Zevachim/r/116a:1)

זְכָרִים וּנְקֵבוֹת, תְּמִימִין וּבַעֲלֵי מוּמִין – דְּאָמַר מָר: תַּמּוּת וְזַכְרוּת בִּבְהֵמָה, וְאֵין תַּמּוּת וְזַכְרוּת בְּעוֹפוֹת.

**William Davidson Edition - English:**
That which was taught in the *baraita*: All animals were fit to be sacrificed: **Males and females, unblemished and blemished** animals, pertains to **that** which **the Master said** as a principle concerning the *halakhot* of sacrifices: The requirements that an offering must have **unblemished status and** that a burnt offering must have **male status** apply **to animal** offerings, **but** the requirements of **unblemished status and male status** do **not** apply **to birds.**


###### Zevachim 116a:2
[Zevachim 116a:2](https://torahapp.org/share/book/Zevachim/r/116a:2)

וְאִיתַּקַּשׁ בְּהֵמָה לְעוֹף.

**William Davidson Edition - English:**
**And** in the verses that recount Noah’s sacrifices upon exiting the ark, **a domesticated animal is juxtaposed with a bird,** in the verse: “Of every pure animal, and of every pure fowl” (Genesis 8:20), which teaches that kosher animals had a status identical to that of birds, and could be sacrificed whether male or female, unblemished or blemished.


###### Zevachim 116a:3
[Zevachim 116a:3](https://torahapp.org/share/book/Zevachim/r/116a:3)

תְּמִימִין וּבַעֲלֵי מוּמִין – לְאַפּוֹקֵי מְחוּסַּר אֵבֶר, דְּלָא. אָמַר רַבִּי אֶלְעָזָר: מִנַּיִן לִמְחוּסַּר אֵבֶר שֶׁנֶּאֱסַר לִבְנֵי נֹחַ? תַּלְמוּד לוֹמַר: ״וּמִכׇּל הָחַי מִכׇּל בָּשָׂר״ – אָמְרָה תּוֹרָה: הָבֵא בְּהֵמָה שֶׁחַיִּין רָאשֵׁי אֵיבָרִין שֶׁלָּהּ.

**William Davidson Edition - English:**
The Gemara adds: That which was taught in the *baraita*: **Unblemished and blemished** animals, serves **to exclude** animals that are **lacking a limb, which** were **not** fit for sacrifice. As **Rabbi Elazar says: From where** is it derived **that** an animal that is **lacking a limb is forbidden to the descendants of Noah,** i.e., gentiles, to be used as a sacrifice? **The verse states** with regard to Noah: **“And of every living being of all flesh,** two of every sort shall you bring into the ark” (Genesis 6:19). With regard to the phrase: “And of every living being,” which is superfluous, **the Torah stated: Bring an animal whose limbs are** all **living,** not one lacking a limb, as that animal is disqualified from sacrifice.


###### Zevachim 116a:4
[Zevachim 116a:4](https://torahapp.org/share/book/Zevachim/r/116a:4)

וְדִילְמָא לְמַעוֹטֵי טְרֵיפָה? הָהוּא מִ״לְּחַיּוֹת זֶרַע״ נָפְקָא.

**William Davidson Edition - English:**
The Gemara challenges: **But perhaps** this phrase: “And of every living being,” serves **to exclude an animal with a wound that will cause it to die within twelve months [*tereifa*]** from being fit as a sacrifice. The Gemara explains: The disqualification of a *tereifa* **is derived from** the phrase: **“To keep seed alive”** (Genesis 7:3), as a *tereifa* cannot propagate.


###### Zevachim 116a:5
[Zevachim 116a:5](https://torahapp.org/share/book/Zevachim/r/116a:5)

הָנִיחָא לְמַאן דְּאָמַר טְרֵיפָה אֵינָהּ יוֹלֶדֶת, אֶלָּא לְמַאן דְּאָמַר טְרֵיפָה יוֹלֶדֶת – מַאי אִיכָּא לְמֵימַר? הָאָמַר קְרָא: ״אִתָּךְ״ – בְּדוֹמִין לָךְ.

**William Davidson Edition - English:**
The Gemara challenges: **This works out well according to the one who says** that **a *tereifa* cannot give birth.** In this case the disqualification of the *tereifa* is derived from the verse: “To keep seed alive,” while the disqualification of the animal lacking a limb is derived from the verse: “And of every living being.” **But according to the one who says** that **a *tereifa* can give birth, what can be said?** According to this opinion, a *tereifa* cannot be excluded by the phrase: “To keep seed alive.” The Gemara explains: **Doesn’t the verse state** with regard to the animals that were brought by Noah into the ark: “You shall bring into the ark, to keep them alive **with you”** (Genesis 6:19)? The term “with you” indicates that the verse is stated **with regard to** animals that are **similar to you,** not a *tereifa*.


###### Zevachim 116a:6
[Zevachim 116a:6](https://torahapp.org/share/book/Zevachim/r/116a:6)

וְדִילְמָא נֹחַ גּוּפֵיהּ טְרֵיפָה הֲוָה? ״תָּמִים״ כְּתִיב בֵּיהּ. וְדִילְמָא תָּמִים בִּדְרָכָיו? ״צַדִּיק״ כְּתִיב בֵּיהּ.

**William Davidson Edition - English:**
The Gemara asks: **But perhaps Noah himself was a *tereifa*.** If so, one cannot exclude a *tereifa* from the comparison of animals to Noah. The Gemara answers: **It is written about** Noah that he was **“complete”** (Genesis 6:9), which indicates that he was physically whole and unblemished. The Gemara challenges: **But perhaps** the verse means that **his ways were complete,** and it is not referring to Noah’s physical attributes. The Gemara explains: **It is** already **written about him** that he was **“righteous”** (Genesis 6:9), which means that his actions were perfect. Consequently, when the verse says that he was also complete, it must be referring to his body.


###### Zevachim 116a:7
[Zevachim 116a:7](https://torahapp.org/share/book/Zevachim/r/116a:7)

וְדִילְמָא ״תָּמִים״ – בִּדְרָכָיו, ״צַדִּיק״ – בְּמַעֲשָׂיו? אִי סָלְקָא דַּעְתָּךְ דְּנֹחַ גּוּפֵיהּ טְרֵיפָה הֲוָה, מִי קָאָמַר לֵיהּ לְנֹחַ: דִּכְוָותָךְ עַיֵּיל, שְׁלֵמִים לָא תְּעַיֵּיל?!

**William Davidson Edition - English:**
The Gemara challenges: **But perhaps** the verse means that Noah was **complete in his manner,** and he was **righteous in his** good **deeds.** Accordingly, the verse would not exclude the possibility that Noah himself was a *tereifa*. The Gemara responds: **If it enters your mind** to say **that Noah himself was a *tereifa*, would the Merciful One have said to him: Bring in** *tereifot* **like you** to the ark, but **do not bring in whole** and perfect animals? It is not reasonable to say that there would be a preference for him to bring *tereifot*. Rather, Noah was certainly not a *tereifa*, and the fact that a *tereifa* is disqualified for sacrifice is derived from “with you.”


###### Zevachim 116a:8
[Zevachim 116a:8](https://torahapp.org/share/book/Zevachim/r/116a:8)

וּמֵאַחַר דְּנָפְקָא לַן מֵ״אִתָּךְ״, ״לְחַיּוֹת זֶרַע״ לְמָה לִי? מַהוּ דְּתֵימָא: ״אִתָּךְ״ – לְצַוְתָּא בְּעָלְמָא, אֲפִילּוּ זָקֵן אֲפִילּוּ סָרִיס; קָמַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **And once we derive** the disqualification of a *tereifa* **from** the term **“with you,” why do I** need the phrase **“to keep seed alive”?** The Gemara answers: If one could derive only from **“with you,” you would say** that Noah brought the animals to the ark **only for** the purpose of **companionship,** and therefore **even** an animal that is **old** or **even one who is castrated** can come into the ark, provided that it is not a *tereifa*. Therefore, the Merciful One writes: “To keep seed alive,” which **teaches us** that only animals that can bear offspring were allowed to be brought into the ark.


###### Zevachim 116a:9
[Zevachim 116a:9](https://torahapp.org/share/book/Zevachim/r/116a:9)

טְהוֹרִין אֲבָל לֹא טְמֵאִין. וּמִי הֲווֹ טְמֵאִין וּטְהוֹרִין בְּהַהִיא שַׁעְתָּא?! אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מֵאוֹתָן שֶׁלֹּא נֶעֶבְדָה בָּהֶן עֲבֵירָה.

**William Davidson Edition - English:**
§ The *baraita* also teaches that before the Tabernacle was constructed, sacrifices were brought from animals and birds that were **kosher, but not** from **non-kosher** species. This is based on the verse that describes what Noah sacrificed when he exited the ark: “And he took of every pure animal and of every pure fowl and offered burnt offerings on the altar” (Genesis 8:20). The Gemara asks: **And were there pure and impure** species **at that time,** during the period of Noah? The distinction between pure, i.e., kosher species, and impure, i.e., non-kosher species, was introduced only after the Torah was given (see Leviticus, chapter 11). **Rabbi Shmuel bar Naḥmani says** that **Rabbi Yonatan says:** The pure animals that Noah took were **from those that had not been used in the performance of sin.**


###### Zevachim 116a:10
[Zevachim 116a:10](https://torahapp.org/share/book/Zevachim/r/116a:10)

מְנָא הֲווֹ יָדְעִי? כִּדְרַב חִסְדָּא. דְּאָמַר רַב חִסְדָּא: הֶעֱבִירָן לִפְנֵי הַתֵּיבָה; כֹּל שֶׁהַתֵּיבָה קוֹלַטְתָּן – בְּיָדוּעַ שֶׁהוּא טָהוֹר, אֵין הַתֵּיבָה קוֹלַטְתָּן – בְּיָדוּעַ שֶׁהֵן טְמֵאִין.

**William Davidson Edition - English:**
The Gemara asks: **From where did** Noah and his sons **know** which animals had been used in the performance of a sin, in order to prevent them from entering the ark? The Gemara answers that it is **in accordance with** the statement **of Rav Ḥisda. As Rav Ḥisda says:** Noah caused all of the animals to **pass before the ark. All** animals **that the ark accepted,** i.e., drew in, were **known to be pure;** if **the ark did not accept them,** it was **known that they** were **impure.**


###### Zevachim 116a:11
[Zevachim 116a:11](https://torahapp.org/share/book/Zevachim/r/116a:11)

רַבִּי אֲבָהוּ אָמַר, אָמַר קְרָא: ״וְהַבָּאִים זָכָר וּנְקֵבָה״ – הַבָּאִין מֵאֲלֵיהֶן.

**William Davidson Edition - English:**
**Rabbi Abbahu says** there is a different explanation as to how Noah knew which animals were pure or impure. **The verse states: “And they that went in,** went in **male and female** of all flesh” (Genesis 7:16), which means: Those **that went in on their own.** Consequently, Noah did not need to distinguish between pure and impure animals, as only the pure ones approached.


###### Zevachim 116a:12
[Zevachim 116a:12](https://torahapp.org/share/book/Zevachim/r/116a:12)

אָמַר מָר: וְהַכֹּל קָרְבוּ עוֹלוֹת. עוֹלוֹת אִין, שְׁלָמִים לָא. וְהָא כְּתִיב: ״וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַה׳ פָּרִים״! אֶלָּא אֵימָא: הַכֹּל קָרְבוּ עוֹלוֹת [וּשְׁלָמִים].

**William Davidson Edition - English:**
§ In describing the sacrificial service before the Tabernacle was constructed, **the Master said: And all** offerings brought before the construction of the Tabernacle were **sacrificed** as **burnt offerings.** The Gemara infers: **Burnt offerings, yes,** were sacrificed, but **peace offerings** were **not** sacrificed. The Gemara challenges: **But** with regard to the offerings that were sacrificed at Mount Sinai at the time of the giving of the Torah, **it is written:** “And they offered burnt offerings, **and sacrificed peace offerings of oxen to the Lord”** (Exodus 24:5). This event occurred prior to the construction of the Tabernacle. **Rather, say** that the *baraita* means: **All** offerings **sacrificed** were either **burnt offerings or peace offerings.**


###### Zevachim 116a:13
[Zevachim 116a:13](https://torahapp.org/share/book/Zevachim/r/116a:13)

וְהָתַנְיָא: אֲבָל שְׁלָמִים לָא, כִּי אִם עוֹלוֹת. עוֹלוֹת אִין, שְׁלָמִים לָא! כְּמַאן דְּאָמַר לֹא קֵרְבוּ שְׁלָמִים בְּנֵי נֹחַ – דְּאִיתְּמַר: רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בַּר חֲנִינָא, חַד אָמַר: קֵרְבוּ שְׁלָמִים בְּנֵי נֹחַ, וְחַד אָמַר: לֹא קֵרְבוּ.

**William Davidson Edition - English:**
The Gemara challenges: **And isn’t it taught** in another *baraita*: **But peace offerings** were **not** sacrificed before the construction of the Tabernacle; **rather, only burnt offerings** were sacrificed? Clearly, **burnt offerings, yes,** were sacrificed, but **peace offerings** were **not** sacrificed. The Gemara answers that this *baraita* is **in accordance with** the opinion of **the one who says** that **peace offerings were not sacrificed** by the **descendants of Noah. As it was stated** that there is a dispute between **Rabbi Elazar and Rabbi Yosei bar Ḥanina** with regard to this: **One says** that **the descendants of Noah sacrificed peace offerings, and one says** that **they did not sacrifice** peace offerings.


###### Zevachim 116a:14
[Zevachim 116a:14](https://torahapp.org/share/book/Zevachim/r/116a:14)

מַאי טַעְמָא דְּמַאן דְּאָמַר קֵרְבוּ שְׁלָמִים בְּנֵי נֹחַ? דִּכְתִיב: ״וְהֶבֶל הֵבִיא גַם הוּא מִבְּכוֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן״ – אֵיזֶהוּ דָּבָר שֶׁחֶלְבּוֹ קָרֵב לְגַבֵּי מִזְבֵּחַ, וְאֵין כּוּלּוֹ קָרֵב לְגַבֵּי מִזְבֵּחַ? הֱוֵי אוֹמֵר: זֶה שְׁלָמִים.

**William Davidson Edition - English:**
The Gemara explains the two opinions: **What is the reasoning of the one who says** that **the descendants of Noah sacrificed peace offerings? As it is written: “And Abel, he also brought of the firstborn of his flock and of the fat thereof”** (Genesis 4:4). Abel, like all gentiles, is categorized as a descendant of Noah. The verse emphasizes that the fat was sacrificed. The Gemara analyzes: **What is an item,** i.e., an offering, **the fat of which is sacrificed upon the altar, but** that **is not sacrificed in its entirety upon the altar? You must say: This is the peace offering,** the meat of which is consumed.


###### Zevachim 116a:15
[Zevachim 116a:15](https://torahapp.org/share/book/Zevachim/r/116a:15)

מַאי טַעְמָא דְּמַאן דְּאָמַר לֹא קֵרְבוּ? דִּכְתִיב: ״עוּרִי צָפוֹן וּבוֹאִי תֵימָן״ – תִּתְנַעֵר אוּמָּה שֶׁמַּעֲשֶׂיהָ בַּצָּפוֹן, וְתָבוֹא אוּמָּה שֶׁמַּעֲשֶׂיהָ בַּצָּפוֹן וּבַדָּרוֹם.

**William Davidson Edition - English:**
**What is the reasoning of the one who says** that **they did not sacrifice** peace offerings? **As it is written: “Awake [*uri*], O north; and come, south…**Let my beloved come into his garden, and eat his precious fruits” (Song of Songs 4:16). The Gemara interprets this homiletically: The **nation,** i.e., the nations of the world, who are the descendants of Noah, **whose acts,** i.e., sacrifices, are only **in the north,** i.e., they sacrifice only burnt offerings, which are slaughtered and their blood collected in the north of the Temple courtyard, **shall be removed [*titna’er*], and** in its place **shall come** the Jewish **nation, whose acts,** i.e., sacrifices, are **in the north and in the south,** as they sacrifice burnt offerings, whose rites are performed in the north, and peace offerings, whose rites may also be performed in the south, as the entire courtyard is fit for their rites.


###### Zevachim 116a:16
[Zevachim 116a:16](https://torahapp.org/share/book/Zevachim/r/116a:16)

וּמָר נָמֵי, הָכְתִיב: ״וּמֵחֶלְבֵיהֶן״! מִשַּׁמִּנֵיהוֹן [דִּידְהוּ].

**William Davidson Edition - English:**
The Gemara asks: **And also** according to **the Master** who holds that the descendants of Noah did not sacrifice peace offerings, **isn’t it written: “And of the fat thereof,”** from which it may be derived that Abel sacrificed a peace offering? The Gemara answers: “The fat thereof,” does not mean that Abel sacrificed only the fats of his offerings; rather, it means that he sacrificed **the fattest of them,** i.e., the fattest and choicest of his animals.


###### Zevachim 116a:17
[Zevachim 116a:17](https://torahapp.org/share/book/Zevachim/r/116a:17)

וּמָר נָמֵי, הָכְתִיב: ״עוּרִי צָפוֹן״! [הָהוּא] בְּקִיבּוּץ גָּלִיּוֹת הוּא דִּכְתִיב.

**William Davidson Edition - English:**
The Gemara asks: **And also** according to **the Master** who holds that the descendants of Noah did sacrifice peace offerings, **isn’t it written: “Awake, O north,”** from which it may be derived that the nations of the world do not sacrifice peace offerings? The Gemara answers: In his opinion, **that** verse **is written with regard to the ingathering of the exiles,** i.e., the Jewish exiles will come from the north and the south.


###### Zevachim 116a:18
[Zevachim 116a:18](https://torahapp.org/share/book/Zevachim/r/116a:18)

וְהָא כְּתִיב: ״וַיֹּאמֶר מֹשֶׁה גַּם אַתָּה תִּתֵּן בְּיָדֵינוּ זְבָחִים וְעֹלֹת וְעָשִׂינוּ לַה׳ אֱלֹהֵינוּ״! זְבָחִים לַאֲכִילָה, וְעוֹלוֹת לְהַקְרָבָה.

**William Davidson Edition - English:**
With regard to the opinion that the descendants of Noah did not sacrifice peace offerings, the Gemara asks: **But isn’t it written: “And Moses said: You must also give into our hand sacrifices [*zevaḥim*] and burnt offerings, that we may sacrifice to the Lord our God”** (Exodus 10:25)? This indicates that sacrifices [*zevaḥim*], i.e., peace offerings, were sacrificed before the Torah was given. The Gemara answers: In this context, **“*zevaḥim*”** is referring to animals to be used **for consumption,** as the word *zevaḥ* can also be translated as an animal for slaughter, **and “burnt offerings”** is referring to animals to be used **for sacrifice.**


###### Zevachim 116a:19
[Zevachim 116a:19](https://torahapp.org/share/book/Zevachim/r/116a:19)

וְהָא כְּתִיב: ״וַיִּקַּח יִתְרוֹ [חֹתֵן מֹשֶׁה] עוֹלָה וּזְבָחִים״! הַהוּא לְאַחַר מַתַּן תּוֹרָה הוּא דִּכְתִיב.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it written** before the giving of the Torah: **“And Yitro, Moses’ father-in-law, took a burnt offering and sacrifices [*zevaḥim*]** for God” (Exodus 18:12)? Since the word *zevaḥim* there is referring to sacrifices, as the verse clearly states that Yitro took them for God, evidently peace offerings were sacrificed before the giving of the Torah. The Gemara answers: **That** verse **was written** with regard to the period **after the giving of the Torah,** when the Jewish people were permitted to sacrifice peace offerings.


###### Zevachim 116a:20
[Zevachim 116a:20](https://torahapp.org/share/book/Zevachim/r/116a:20)

הָנִיחָא לְמַאן דְּאָמַר: [יִתְרוֹ] אַחַר מַתַּן תּוֹרָה הָיָה; אֶלָּא לְמַאן דְּאָמַר: [יִתְרוֹ] קוֹדֶם מַתַּן תּוֹרָה הָיָה – מַאי אִיכָּא לְמֵימַר? דְּאִיתְּמַר: בְּנֵי רַבִּי חִיָּיא וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי; חַד אָמַר: יִתְרוֹ קוֹדֶם מַתַּן תּוֹרָה הָיָה, וְחַד אָמַר: יִתְרוֹ אַחַר מַתַּן תּוֹרָה הָיָה. לְמַאן דְּאָמַר יִתְרוֹ קוֹדֶם מַתַּן תּוֹרָה הָיָה – קָסָבַר שְׁלָמִים הִקְרִיבוּ בְּנֵי נֹחַ.

**William Davidson Edition - English:**
The Gemara notes: **This works out well according to the one who says** that the episode with **Yitro was after the giving of the Torah. But according to the one who says** that the episode with **Yitro was before the giving of the Torah, what can be said? As it was stated: The sons of Rabbi Ḥiyya and Rabbi Yehoshua ben Levi** engage in a dispute concerning this issue. **One says** that the episode with **Yitro was before the giving of the Torah, and one says** that the episode with **Yitro was after the giving of the Torah.** The Gemara answers: **The one who says** that the episode with **Yitro was before the giving of the Torah maintains** that **the descendants of Noah did sacrifice peace offerings.**


###### Zevachim 116a:21
[Zevachim 116a:21](https://torahapp.org/share/book/Zevachim/r/116a:21)

כְּתַנָּאֵי: ״וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן״ – מָה שְׁמוּעָה שָׁמַע, וּבָא וְנִתְגַּיֵּיר? רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מִלְחֶמֶת עֲמָלֵק שָׁמַע, שֶׁהֲרֵי כְּתִיב בְּצִדּוֹ: ״וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב״.

**William Davidson Edition - English:**
§ The Gemara notes that the disagreement between *amora’im* with regard to when Yitro came to Mount Sinai is **like** a dispute between ***tanna’im*:** The Torah states with regard to Yitro, before he came to Mount Sinai: **“Now Yitro, the priest of Midian, Moses’ father-in-law, heard** of all that God had done for Moses, and for Israel His people, how the Lord had brought Israel out of Egypt” (Exodus 18:1). **What tiding did he hear that he came and converted? Rabbi Yehoshua says: He heard** about **the war with Amalek, as it is written adjacent to** the verses that state that Yitro came: **“And Joshua weakened Amalek and his people with the edge of the sword”** (Exodus 17:13).


###### Zevachim 116a:22
[Zevachim 116a:22](https://torahapp.org/share/book/Zevachim/r/116a:22)

רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: מַתַּן תּוֹרָה שָׁמַע [וּבָא], שֶׁכְּשֶׁנִּיתְּנָה תּוֹרָה לְיִשְׂרָאֵל הָיָה קוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְכׇל [מַלְכֵי] אוּמּוֹת הָעוֹלָם אֲחָזָתַן רְעָדָה בְּהֵיכְלֵיהֶן וְאָמְרוּ שִׁירָה, שֶׁנֶּאֱמַר: ״וּבְהֵיכָלוֹ כּוּלּוֹ אוֹמֵר כָּבוֹד״.

**William Davidson Edition - English:**
**Rabbi Elazar HaModa’i says: He heard** about **the giving of the Torah and came. As when the Torah was given to the Jewish people, the voice of** the Holy One, Blessed be He, **went from** one **end of the world to the** other **end, and all of the kings of the nations of the world were overcome with trembling in their palaces and recited a song** of praise, **as it is stated:** “The voice of the Lord makes the hinds to calve…**and in his palace all say: Glory”** (Psalms 29:9), i.e., each king in his own palace recited songs of praise to God.


###### Zevachim 116a:23
[Zevachim 116a:23](https://torahapp.org/share/book/Zevachim/r/116a:23)

נִתְקַבְּצוּ כּוּלָּם אֵצֶל בִּלְעָם הָרָשָׁע, וְאָמְרוּ לוֹ: מָה קוֹל הֶהָמוֹן אֲשֶׁר שָׁמַעְנוּ? שֶׁמָּא מַבּוּל בָּא לָעוֹלָם (אָמַר לָהֶם) – ״ה׳ לַמַּבּוּל יָשָׁב״? [אָמַר לָהֶם]: ״וַיֵּשֶׁב ה׳ מֶלֶךְ לְעוֹלָם״ – כְּבָר נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵינוֹ מֵבִיא מַבּוּל לָעוֹלָם.

**William Davidson Edition - English:**
At that time, **all of** the kings **gathered around Balaam the wicked,** who was the greatest gentile prophet, **and said to him: What is the tumultuous sound,** i.e., the loud noise, **that we have heard? Perhaps a flood is coming to** destroy **the world, as it is stated: “The Lord sat enthroned at the flood”** (Psalms 29:10)? Balaam **said to them: “The Lord sits as King forever”** (Psalms 29:10), which means that **the Holy One, Blessed be He, already took an oath** after the flood **never to bring a flood to the world,** as it is stated: “And the waters shall no more become a flood” (Genesis 9:15).


###### Zevachim 116a:24
[Zevachim 116a:24](https://torahapp.org/share/book/Zevachim/r/116a:24)

אָמְרוּ לוֹ: מַבּוּל שֶׁל מַיִם אֵינוֹ מֵבִיא, אֲבָל מַבּוּל שֶׁל אֵשׁ מֵבִיא – שֶׁנֶּאֱמַר: ״כִּי (הִנֵּה) בָּאֵשׁ ה׳ נִשְׁפָּט״. אָמַר לָהֶן: כְּבָר נִשְׁבַּע שֶׁאֵינוֹ מַשְׁחִית כׇּל בָּשָׂר.

**William Davidson Edition - English:**
The kings **said to him: He will not bring a flood of water,** as he vowed, **but** perhaps **He will bring a flood of fire,** as in the future the Lord will punish the nations with fire, **as it is stated: “For by fire will the Lord contend,** and by His sword with all flesh; and the slain of the Lord shall be many” (Isaiah 66:16). Balaam **said to them: He already took an oath that He will not destroy all flesh** in any manner, as it is stated: “To destroy all flesh” (Genesis 9:15). Therefore, there will not be a flood of fire.


###### Zevachim 116a:25
[Zevachim 116a:25](https://torahapp.org/share/book/Zevachim/r/116a:25)

וּמֶה קוֹל הֶהָמוֹן הַזֶּה שֶׁשָּׁמַעְנוּ? אָמַר לָהֶם: חֶמְדָּה טוֹבָה יֵשׁ לוֹ בְּבֵית גְּנָזָיו, שֶׁהָיְתָה גְּנוּזָה אֶצְלוֹ תְּשַׁע מֵאוֹת שִׁבְעִים וְאַרְבָּעָה דּוֹרוֹת קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם; וּבִיקֵּשׁ לִיתְּנָהּ לְבָנָיו, שֶׁנֶּאֱמַר: ״ה׳ עוֹז לְעַמּוֹ יִתֵּן״. [מִיָּד] פָּתְחוּ כּוּלָּם וְאָמְרוּ: ״ה׳ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם״.

**William Davidson Edition - English:**
They asked: **And** if so, **what is this tumultuous sound that we have heard?** Balaam **said to them: He has a good** and **precious item in His treasury, that was hidden away with Him** for **974 generations before the world was created, and He seeks to give it to his children, as it is stated: “The Lord will give strength to His people”** (Psalms 29:11). “Strength” is a reference to the Torah, which is the strength of the Jewish people. **Immediately, they all began to say: “The Lord will bless His people with peace”** (Psalms 29:11).


###### Zevachim 116a:26
[Zevachim 116a:26](https://torahapp.org/share/book/Zevachim/r/116a:26)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: קְרִיעַת יַם סוּף שָׁמַע וּבָא, שֶׁנֶּאֱמַר: ״וַיְהִי כִשְׁמֹעַ כׇּל מַלְכֵי הָאֱמֹרִי״. וְאַף רָחָב הַזּוֹנָה אָמְרָה לִשְׁלוּחֵי יְהוֹשֻׁעַ: ״כִּי שָׁמַעְנוּ אֵת אֲשֶׁר הוֹבִישׁ ה׳ אֶת מֵי יַם סוּף״.

**William Davidson Edition - English:**
The Gemara offers another explanation of what Yitro heard: **Rabbi Eliezer says: He heard** about **the splitting of the Red Sea and came, as it is stated** in a similar context with regard to the splitting of the Jordan in the days of Joshua: **“And it came to pass, when all the kings of the Amorites,** that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, **heard** how the Lord had dried up the waters of the Jordan from before the children of Israel, until they were passed over, that their heart melted, neither was there spirit in them anymore, because of the children of Israel” (Joshua 5:1). **And even Rahab the prostitute said to Joshua’s messengers: “For we have heard how the Lord dried up the water of the Red Sea** before you” (Joshua 2:10).


###### Zevachim 116a:27
[Zevachim 116a:27](https://torahapp.org/share/book/Zevachim/r/116a:27)

מַאי שְׁנָא הָתָם, דַּאֲמַר (לֵיהּ) ״וְלֹא הָיָה בָם עוֹד רוּחַ״; וּמַאי שְׁנָא הָכָא, דְּקָאָמַר: ״וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ״?

**William Davidson Edition - English:**
The Gemara asks: **What is different there,** i.e., with regard to the splitting of the Jordan, **where** the verse **states: “Neither was there spirit in them anymore,” and what is different here,** i.e., in the statement of Rahab, **where** the verse **states: “Neither did there remain [*kama*] any more spirit in any man”** (Joshua 2:11)?