## Zevachim Daf 17b

###### Zevachim 17b:1
[Zevachim 17b:1](https://torahapp.org/share/book/Zevachim/r/17b:1)

קָסָבַר מְחוּסַּר כִּפּוּרִים דְּזָב – כְּזָב דָּמֵי.

**William Davidson Edition - English:**
The Gemara responds: Rabba **holds** that **a man who experiences a gonorrhea-like discharge [*zav*] who has not yet** brought **an atonement** offering is still **considered** to have the impure status of **a *zav*.** The impurity of one who has immersed but has not yet brought an atonement offering is therefore considered stronger than that of one who immersed that day but requires no atonement.


###### Zevachim 17b:2
[Zevachim 17b:2](https://torahapp.org/share/book/Zevachim/r/17b:2)

וּמְחוּסַּר כִּפּוּרִים דְּזָב כְּזָב דָּמֵי – תַּנָּאֵי הִיא; דְּתַנְיָא: שְׂרָפָהּ אוֹנֵן וּמְחוּסַּר כִּפּוּרִים – כְּשֵׁרָה. יוֹסֵף הַבַּבְלִי אוֹמֵר: אוֹנֵן – כְּשֵׁרָה, מְחוּסַּר כִּפּוּרִים – פְּסוּלָה. מַאי, לָאו בְּהָא קָמִיפַּלְגִי – מָר סָבַר: מְחוּסַּר כִּפּוּרִים דְּזָב כְּזָב דָּמֵי, וּמָר סָבַר: לָאו כְּזָב דָּמֵי?

**William Davidson Edition - English:**
The Gemara notes: **And** the matter of whether **a *zav* who has not yet** brought **an atonement** offering is still **considered a *zav* is** a dispute between ***tanna’im*, as it is taught** in a *baraita*: If **an acute mourner or one who has not yet** brought **an atonement** offering **burned** the red heifer, it is **fit. Yosef the Babylonian says:** If **an acute mourner** burned it, it is **fit,** but if **one who has not yet** brought **an atonement** offering burned it, it is **disqualified. What, is it not that they disagree with regard to this:** One **Sage,** Yosef the Babylonian, **holds** that **a *zav* who has not yet** brought **an atonement** offering **is considered** a full-fledged ***zav*** and therefore disqualifies the red heifer, **and** one **Sage,** the first *tanna*, **holds** that a *zav* who has not yet brought an atonement offering **is not considered a *zav*,** but is instead considered like one who immersed that day, who is fit to burn the red heifer?


###### Zevachim 17b:3
[Zevachim 17b:3](https://torahapp.org/share/book/Zevachim/r/17b:3)

לָא, דְּכוּלֵּי עָלְמָא – כְּזָב דָּמֵי; וְהָכָא בְּהָא קָמִיפַּלְגִי, דִּכְתִיב: ״וְהִזָּה הַטָּהֹר״ – מִכְּלָל שֶׁהוּא טָמֵא; לִימֵּד עַל טְבוּל יוֹם שֶׁכָּשֵׁר בַּפָּרָה.

**William Davidson Edition - English:**
The Gemara responds: **No, everyone** agrees that he **is considered a *zav*, and here** the *tanna’im* **disagree with regard to this** matter, **as it is written** with regard to the rite of the red heifer: **“And the pure person shall sprinkle”** the water of purification (Numbers 19:19). The preceding verse already states that the one performing the service must be ritually pure. Therefore, by stating “pure” this verse emphasizes that he needs be pure enough only to perform the rite of the red heifer specifically. **By inference,** one derives **that he** may **be impure** in some way that disqualifies him for other rites. This **teaches that one who immersed that day is fit** to participate **in** the rite of the red **heifer.**


###### Zevachim 17b:4
[Zevachim 17b:4](https://torahapp.org/share/book/Zevachim/r/17b:4)

מָר סָבַר: טוּמְאָה דְּכׇל הַתּוֹרָה כּוּלָּהּ, וּמָר סָבַר: טוּמְאָה דְּהָךְ פָּרָשָׁה.

**William Davidson Edition - English:**
The *tanna’im* disagree as to the extent of this *halakha*: One **Sage,** the first *tanna*, **holds** that it is referring to any state of **impurity** mentioned **in the entire Torah,** i.e., anyone who immersed that day due to any impurity may participate in the rite of the red heifer. **And** one **Sage,** Yosef the Babylonian, **holds** that it is referring specifically to one who was in the state of **impurity** mentioned **in this passage,** i.e., impurity contracted from a corpse, which the red heifer purifies.


###### Zevachim 17b:5
[Zevachim 17b:5](https://torahapp.org/share/book/Zevachim/r/17b:5)

הִלְכָּךְ, אוֹנֵן וּטְבוּל יוֹם דִּטְמֵא שֶׁרֶץ – דְּקִילִי, אָתוּ בְּקַל וָחוֹמֶר מִטְּבוּל יוֹם דְּמֵת; אֲבָל מְחוּסַּר כִּפּוּרִים דְּזָב – דַּחֲמִיר, שֶׁכֵּן טוּמְאָה יוֹצְאָה עָלָיו מִגּוּפוֹ; לָא.

**William Davidson Edition - English:**
**Therefore,** according to Yosef the Babylonian, with regard to **an acute mourner and one who immersed that day** after becoming **impure** due to contact with the carcass of **a creeping animal, since** they **are** treated more **leniently, they are derived *a fortiori* from** the case of **one who immersed that day** to remove impurity contracted from **a corpse,** and they are fit to participate in the rite of the red heifer. **But** with regard to **a *zav* who has not yet** brought **an atonement** offering, **who** is treated more **stringently, since** his **impurity emerges onto him from his body** rather than being imparted from without, one does **not** derive that he is fit to participate in the rite of the red heifer.


###### Zevachim 17b:6
[Zevachim 17b:6](https://torahapp.org/share/book/Zevachim/r/17b:6)

מְחוּסַּר בְּגָדִים מְנָלַן? אָמַר רַבִּי אֲבוּהּ אָמַר רַבִּי יוֹחָנָן, וּמָטוּ בָּהּ מִשְּׁמֵיהּ דְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, דְּאָמַר קְרָא: ״וְחָגַרְתָּ אוֹתָם אַבְנֵט אַהֲרֹן וּבָנָיו, וְחָבַשְׁתָּ לָהֶם מִגְבָּעֹת, וְהָיְתָה לָהֶם כְּהֻנָּה לְחֻקַּת עוֹלָם״ – בִּזְמַן שֶׁבִּגְדֵיהֶם עֲלֵיהֶם, כְּהוּנָּתָם עֲלֵיהֶם; אֵין בִּגְדֵיהֶם עֲלֵיהֶם, אֵין כְּהוּנָּתָם עֲלֵיהֶם.

**William Davidson Edition - English:**
§ The mishna teaches that a priest **lacking** the requisite priestly **vestments** disqualifies the rites he performs. The Gemara asks: **From where do we** derive this? **Rabbi Avuh says** that **Rabbi Yoḥanan says, and** some **determined it** to be stated **in the name of Rabbi Elazar, son of Rabbi Shimon: As the verse states: “And you shall gird them with belts, Aaron and his sons, and bind mitres on them; and they shall have the priesthood by a perpetual statute”** (Exodus 29:9). The verse indicates that **when their vestments are on them, their priesthood is upon them,** but if **their vestments are not on them, their priesthood is not upon them** and their rites are disqualified.


###### Zevachim 17b:7
[Zevachim 17b:7](https://torahapp.org/share/book/Zevachim/r/17b:7)

וְהָא – מֵהָכָא נָפְקָא?! מֵהָתָם נָפְקָא – דְּתַנְיָא: מִנַּיִן לִשְׁתוּיֵי יַיִן שֶׁאִם עָבַד חִילֵּל? תַּלְמוּד לוֹמַר: ״יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ וְגוֹ׳, וּלְהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל״. מְחוּסַּר בְּגָדִים וְשֶׁלֹּא רָחוּץ יָדַיִם וְרַגְלַיִם, מִנַּיִן?

**William Davidson Edition - English:**
The Gemara asks: **But** is this *halakha* **derived from here? It is derived from there, as it is taught** in a *baraita*: **From where** is it derived **that if those who drank wine performed** sacrificial **rites they have desecrated** the service? **The verse states** with regard to the priests: **“Drink no wine or strong drink,** you, nor your sons with you, when you go into the Tent of Meeting, so that you not die; it shall be a statute forever throughout your generations. **That you may put difference between the holy and the common”** (Leviticus 10:9–10). The *baraita* continues: With regard to **one lacking** the requisite **vestments and one whose hands and feet are not washed, from where** is it derived that their rites are disqualified as well?