## Zevachim Daf 15b

###### Zevachim 15b:1
[Zevachim 15b:1](https://torahapp.org/share/book/Zevachim/r/15b:1)

לְאַמְטוֹיֵיהּ.

**William Davidson Edition - English:**
**to bring it** again. Therefore, the second conveying must also be performed by a priest.


###### Zevachim 15b:2
[Zevachim 15b:2](https://torahapp.org/share/book/Zevachim/r/15b:2)

אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַב אָשֵׁי, הָכִי אָמַר רַב יִרְמְיָה מִדִּיפְתִּי: ״הָא צָרִיךְ לְאַמְטוֹיֵיהּ״ – מַחְלוֹקֶת רַבִּי אֶלְיעָזָר וְרַבָּנַן.

**William Davidson Edition - English:**
**Rabbi Yirmeya said to Rav Ashi: This** is what **Rav Yirmeya of Difti said** when he stated **that it is necessary to bring** the blood to the altar again, and that therefore the second conveying is considered a sacrificial rite and must be performed by a priest: He meant that this principle is subject to **a dispute** between **Rabbi Eliezer and the Rabbis.**


###### Zevachim 15b:3
[Zevachim 15b:3](https://torahapp.org/share/book/Zevachim/r/15b:3)

דִּתְנַן, רַבִּי אֶלְיעָזָר אוֹמֵר: הַמְהַלֵּךְ בְּמָקוֹם שֶׁצָּרִיךְ לְהַלֵּךְ – מַחְשָׁבָה פּוֹסֶלֶת. מָקוֹם שֶׁאֵין צָרִיךְ לְהַלֵּךְ – אֵין מַחְשָׁבָה פּוֹסֶלֶת.

**William Davidson Edition - English:**
This is **as we learned** in the mishna (13a): **Rabbi Eliezer says:** With regard to **one who conveys** the blood **in a situation where he is required to convey** it, prohibited **intent** while conveying it **disqualifies** the offering. If he conveys the blood **in a situation where he is not required to convey** it, prohibited **intent** while conveying it **does not disqualify** the offering.


###### Zevachim 15b:4
[Zevachim 15b:4](https://torahapp.org/share/book/Zevachim/r/15b:4)

וְאָמַר רָבָא, הַכֹּל מוֹדִים: קִבְּלוֹ בַּחוּץ וְהִכְנִיסוֹ בִּפְנִים – זֶהוּ הִילּוּךְ שֶׁצָּרִיךְ לְהַלֵּךְ. קִבְּלוֹ בִּפְנִים וְהוֹצִיאוֹ לַחוּץ – זֶהוּ הִילּוּךְ שֶׁאֵין צָרִיךְ לְהַלֵּךְ.

**William Davidson Edition - English:**
**And Rava says: All** of the *tanna’im* **concede** that if one **collected** the blood **outside,** i.e., at a distance from the altar, **and he brought it inside,** close to the altar, **that is** considered **necessary conveying.** If one **collected it inside and took it outside, that is** considered **unnecessary conveying.**


###### Zevachim 15b:5
[Zevachim 15b:5](https://torahapp.org/share/book/Zevachim/r/15b:5)

לֹא נֶחְלְקוּ אֶלָּא כְּשֶׁהִכְנִיסוֹ וְחָזַר וְהוֹצִיאוֹ; מָר סָבַר: הָא צָרִיךְ לְאַמְטוֹיֵיהּ, וּמָר סָבַר: לָאו כְּהִילּוּךְ הַצָּרִיךְ לַעֲבוֹדָה דָּמֵי.

**William Davidson Edition - English:**
**They disagree only** with regard to a case **where he brought it in and took it out again.** One **Sage,** the first *tanna*, **holds** that since **it is necessary to bring it** back to the altar, it is considered necessary conveying, and prohibited intent while performing it disqualifies the offering. **And** one **Sage,** Rabbi Eliezer, **holds** that since the rite of conveying to the altar was already performed, **it is not considered conveying that is necessary for the** sacrificial **service,** and prohibited intent while performing it does not disqualify the offering. Apparently, the same dispute applies to a case where a non-priest conveyed the blood the second time.


###### Zevachim 15b:6
[Zevachim 15b:6](https://torahapp.org/share/book/Zevachim/r/15b:6)

אֵיתִיבֵיהּ אַבָּיֵי, רַבִּי אֶלְיעָזָר אוֹמֵר: הַמְהַלֵּךְ מָקוֹם שֶׁצָּרִיךְ לְהַלֵּךְ – מַחְשָׁבָה פּוֹסֶלֶת. כֵּיצַד? קִבְּלוֹ בַּחוּץ וְהִכְנִיסוֹ לִפְנִים – זֶהוּ הִילּוּךְ שֶׁצָּרִיךְ לְהַלֵּךְ. קִבְּלוֹ בִּפְנִים וְהוֹצִיאוֹ לַחוּץ – זֶהוּ הִילּוּךְ שֶׁאֵין צָרִיךְ לֵילֵךְ. וְהָא חָזַר וְהִכְנִיסוֹ – הִילּוּךְ שֶׁצָּרִיךְ לְהַלֵּךְ הוּא!

**William Davidson Edition - English:**
**Abaye raised an objection to** Rava’s interpretation from a *baraita*: **Rabbi Eliezer says:** With regard to **one who conveys** the blood **in a situation where he is required to convey** it, prohibited **intent** while conveying it **disqualifies** the offering. **How so?** If one **collected** the blood **outside,** at a distance from the altar, **and he brought it inside,** close to the altar, **that is** considered **necessary conveying.** If one **collected it inside and took it outside, that is** considered **unnecessary conveying. And consequently,** one infers that if **he brought it in again, it is** considered **necessary conveying** even according to Rabbi Eliezer.


###### Zevachim 15b:7
[Zevachim 15b:7](https://torahapp.org/share/book/Zevachim/r/15b:7)

אֲמַר לֵיהּ: אִי תַּנְיָא, תַּנְיָא.

**William Davidson Edition - English:**
Rava **said to him: If this** *baraita* **is taught, it is taught,** and I cannot disagree with it.


###### Zevachim 15b:8
[Zevachim 15b:8](https://torahapp.org/share/book/Zevachim/r/15b:8)

**הֲדַרַן עֲלָךְ כׇּל הַזְּבָחִים**


###### Zevachim 15b:9
[Zevachim 15b:9](https://torahapp.org/share/book/Zevachim/r/15b:9)

מַתְנִי׳ **כׇּל הַזְּבָחִים שֶׁקִּבְּלוּ דָּמָן** זָר, אוֹנֵן, טְבוּל יוֹם, וּמְחוּסַּר כִּפּוּרִים, וּמְחוּסַּר בְּגָדִים, שֶׁלֹּא רָחַץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵּלִים, עַל גַּבֵּי בְּהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ – פָּסַל.

**William Davidson Edition - English:**
**MISHNA:** With regard to **all slaughtered offerings,** if the one **who collected their blood** was **a non-priest;** or a priest who was **an acute mourner,** i.e., one whose relative has died and has not yet been buried; or **one** who was ritually impure **who immersed that day** and is waiting for nightfall for the purification process to be completed; **or one who has not yet** brought **an atonement** offering, e.g., a *zav* or leper after the seventh day of the purification process; **or** a priest **lacking** the requisite priestly **vestments;** or one **who did not wash his hands and feet** from the water in the Basin prior to performing the Temple service; or **an uncircumcised** priest; or **a ritually impure** priest; or if the one who collected the blood was **sitting;** or if he was **standing** not on the floor of the Temple but **upon vessels,** or **upon an animal,** or **upon the feet of another,** he has **disqualified** the offering.


###### Zevachim 15b:10
[Zevachim 15b:10](https://torahapp.org/share/book/Zevachim/r/15b:10)

קִבֵּל בִּשְׂמֹאל – פָּסַל. רַבִּי שִׁמְעוֹן מַכְשִׁיר.

**William Davidson Edition - English:**
If **he collected** the blood **with** his **left** hand, he **disqualified** the blood for offering. In this last case, **Rabbi Shimon deems** it **fit.**


###### Zevachim 15b:11
[Zevachim 15b:11](https://torahapp.org/share/book/Zevachim/r/15b:11)

**גְּמָ׳** זָר מְנָלַן? דְּתָנֵי לֵוִי: ״דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר, וְיִנָּזְרוּ מִקׇּדְשֵׁי בְּנֵי יִשְׂרָאֵל וְגוֹ׳״ – ״בְּנֵי יִשְׂרָאֵל״ לְמַעוֹטֵי מַאי? אִילֵּימָא לְמַעוֹטֵי נָשִׁים – קׇרְבַּן נָשִׁים בְּטוּמְאָה קָרֵב?!

**William Davidson Edition - English:**
**GEMARA:** **From where do we** derive that **a non-priest** who performs sacrificial rites disqualifies an offering? **As Levi teaches:** The verse states: **“Speak to Aaron and to his sons, that they separate themselves from the sacred items of the children of Israel [*benei Yisrael*]”** (Leviticus 22:2). Levi continues: **“The children of Israel”** serves **to exclude what** from the prohibition against sacrificing an offering in a state of impurity? **If we say** that it serves **to exclude** the offerings of **women,** and the verse states “*benei*” in the masculine to indicate sons but not daughters, is it conceivable that **an offering of women is sacrificed in** a state of **impurity?**


###### Zevachim 15b:12
[Zevachim 15b:12](https://torahapp.org/share/book/Zevachim/r/15b:12)

אֶלָּא לְמַעוֹטֵי גּוֹיִם? הַשְׁתָּא צִיץ לָא מְרַצֵּה, דְּאָמַר מָר: וּבַגּוֹיִם – בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד לֹא הוּרְצָה; בְּטוּמְאָה קָרֵב?!

**William Davidson Edition - English:**
**Rather,** perhaps it serves **to exclude** offerings of **gentiles. Now,** if the **frontplate** of the High Priest, which normally effects acceptance for offerings of Jews sacrificed in a state of impurity, **does not effect acceptance** for the offerings of gentiles, **as the Master said: And with regard to** an offering of **gentiles, whether** it was offered in a state of impurity **unintentionally or intentionally, it was not accepted;** can it be, then, that such an offering **is sacrificed in** a state of **impurity** *ab initio*?


###### Zevachim 15b:13
[Zevachim 15b:13](https://torahapp.org/share/book/Zevachim/r/15b:13)

אֶלָּא הָכִי קָאָמַר: ״וְיִנָּזְרוּ מִקׇּדְשֵׁי, בְנֵי יִשְׂרָאֵל וְלֹא יְחַלְּלוּ״.

**William Davidson Edition - English:**
**Rather, this** is what the verse **is saying,** i.e., it should be read in the following manner: **That they separate themselves from the sacred items; the children of Israel, and that they not profane** My holy name. That is, the verse states that they, the priests, must separate themselves from the sacred items when they are ritually impure, and that the children of Israel must separate themselves from performing the sacrificial rites, so that they will not profane, i.e., disqualify, the offerings.


###### Zevachim 15b:14
[Zevachim 15b:14](https://torahapp.org/share/book/Zevachim/r/15b:14)

דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא, אָתְיָא בְּקַל וָחוֹמֶר מִבַּעַל מוּם: מָה בַּעַל מוּם, שֶׁאוֹכֵל – אִם עָבַד חִילֵּל;

**William Davidson Edition - English:**
A *tanna* of the **school of Rabbi Yishmael taught:** The *halakha* of a non-priest who performs the sacrificial rites **is derived via an *a fortiori*** inference **from** the case of **a blemished** priest: **Just as** with regard to **a blemished** priest, **who may partake** of the meat of offerings, **if he performed** sacrificial **rites** he has nevertheless **desecrated** the service,