## Zevachim Daf 19b

###### Zevachim 19b:1
[Zevachim 19b:1](https://torahapp.org/share/book/Zevachim/r/19b:1)

שֶׁשָּׁם מַנִּיחִין תְּפִילִּין.

**William Davidson Edition - English:**
it was **there that** the High Priests would **don** their **phylacteries.** Consequently, the phylacteries of the head did not interpose between the mitre and the priest’s head.


###### Zevachim 19b:2
[Zevachim 19b:2](https://torahapp.org/share/book/Zevachim/r/19b:2)

מְחוּסַּר כִּיפּוּרִים מְנָלַן? אָמַר רַב הוּנָא, אָמַר קְרָא: ״וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה״ – ״טָהֵרָה״ מִכְּלָל שֶׁהִיא טְמֵאָה.

**William Davidson Edition - English:**
§ The mishna teaches that rites performed by **one who has not yet** brought **an atonement** offering to complete the purification process are disqualified. The Gemara asks: **From where do we** derive this? **Rav Huna says: The verse states** with regard to the offering brought by a woman who has given birth: **“And the priest shall make atonement for her, and she shall be pure”** (Leviticus 12:8). Since the verse states: “And **she shall be pure,”** one learns **by inference that she is ritually impure** to some extent until she brings her offering, even though she has already immersed. Anyone who has not yet brought an atonement offering is likewise impure to some extent, and rites performed by one who is impure are disqualified (see 17a).


###### Zevachim 19b:3
[Zevachim 19b:3](https://torahapp.org/share/book/Zevachim/r/19b:3)

וְשֶׁלֹּא רָחוּץ יָדַיִם וְרַגְלַיִם. אָתְיָא ״חוּקָּה״–״חוּקָּה״ מִמְּחוּסַּר בְּגָדִים.

**William Davidson Edition - English:**
§ The mishna teaches that rites performed by **one whose hands and feet are not washed** are disqualified. The Gemara explains: This *halakha* **is derived** by verbal analogy between **“statute”** mentioned in this context and **“statute” from** the case of **one lacking** the requisite **vestments,** whose rites are disqualified (see 17b).


###### Zevachim 19b:4
[Zevachim 19b:4](https://torahapp.org/share/book/Zevachim/r/19b:4)

תָּנוּ רַבָּנַן: כֹּהֵן גָּדוֹל שֶׁלֹּא טָבַל וְשֶׁלֹּא קִידֵּשׁ בֵּין בֶּגֶד לְבֶגֶד וּבֵין עֲבוֹדָה לַעֲבוֹדָה, וְעָבַד – עֲבוֹדָתוֹ כְּשֵׁרָה. וְאֶחָד כֹּהֵן גָּדוֹל וְאֶחָד כֹּהֵן הֶדְיוֹט שֶׁלֹּא קִידֵּשׁ יָדָיו וְרַגְלָיו שַׁחֲרִית, וְעָבַד – עֲבוֹדָתוֹ פְּסוּלָה.

**William Davidson Edition - English:**
**The Sages taught:** With regard to **a High Priest who did not immerse or did not sanctify** his hands and feet during the Yom Kippur service **between** donning the golden **garments and** the white linen **garments, or between** performance of one **rite and** another **rite, and he performed** the **service** in this state, **his service is valid** after the fact. **But** with regard to **either a High Priest or an ordinary priest who did not sanctify his hands and feet** at all in the **morning and performed** the **service, his service is disqualified.**


###### Zevachim 19b:5
[Zevachim 19b:5](https://torahapp.org/share/book/Zevachim/r/19b:5)

אֲמַר לֵיהּ רַב אַסִּי לְרַבִּי יוֹחָנָן: מִכְּדִי חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין דְּאוֹרָיְיתָא, וְ״חוּקָּה״ כְּתִיב בְּהוּ – לִיעַכְּבוּ!

**William Davidson Edition - English:**
**Rav Asi said to Rabbi Yoḥanan: Now,** there are **five immersions and ten sanctifications** of the hands and feet during the Yom Kippur service **by Torah law, and** the word: **“Statute”** (Leviticus 16:34), **is written with regard to them.** Accordingly, **they should be indispensable** and should disqualify the service if not performed.


###### Zevachim 19b:6
[Zevachim 19b:6](https://torahapp.org/share/book/Zevachim/r/19b:6)

אֲמַר לֵיהּ, אָמַר קְרָא: ״וּלְבֵשָׁם״ – לְבִישָׁה מְעַכֶּבֶת, וְאֵין דָּבָר אַחֵר מְעַכֵּב.

**William Davidson Edition - English:**
Rabbi Yoḥanan **said to him:** After stipulating that the High Priest must wear the requisite vestments before performing the Yom Kippur service, **the verse states: “And put them on”** (Leviticus 16:4). This superfluous term serves to indicate that **wearing** the requisite vestments **is indispensable, but nothing else is indispensable.**


###### Zevachim 19b:7
[Zevachim 19b:7](https://torahapp.org/share/book/Zevachim/r/19b:7)

צָהֲבוּ פָּנָיו, אֲמַר לֵיהּ: וָי״ו אַאוּפְתָּא כְּתַבִי לָךְ – אִי הָכִי, דְּצַפְרָא נָמֵי.

**William Davidson Edition - English:**
Rav Asi’s **face lit up** with joy after hearing this response. Rabbi Yoḥanan **said to him: I have** merely **written** the letter ***vav* on a piece of wood for you,** i.e., I have not given you a satisfactory answer. As, **if that is so,** that only the wearing of the vestments is indispensable, then failure to sanctify the hands and feet **in the morning** should **also** not disqualify the service, yet according to the *baraita* it disqualifies the service.


###### Zevachim 19b:8
[Zevachim 19b:8](https://torahapp.org/share/book/Zevachim/r/19b:8)

אָמַר חִזְקִיָּה, אָמַר קְרָא: ״וְהָיְתָה לָהֶם חׇק עוֹלָם לוֹ וּלְזַרְעוֹ לְדֹרֹתָם״ – דָּבָר הַמְעַכֵּב בְּזַרְעוֹ, מְעַכֵּב בּוֹ; דָּבָר שֶׁאֵינוֹ מְעַכֵּב בְּזַרְעוֹ, אֵין מְעַכֵּב בּוֹ.

**William Davidson Edition - English:**
**Ḥizkiyya says** there is an alternative answer: **The verse states** with regard to sanctification of the hands and feet: **“And it shall be a statute forever to them, even to him and to his seed throughout their generations”** (Exodus 30:21). From the comparison of Aaron to his children one may derive that **anything that is indispensable with regard to his seed,** the priests, **is indispensable with regard to him,** the High Priest during the Yom Kippur service, which only he may perform. But **anything that is not indispensable with regard to his seed is not indispensable with regard to him.** Therefore, the sanctification of the hands and feet between each rite, which is unnecessary for priests during the daily service, does not disqualify the High Priest’s Yom Kippur service if not done.


###### Zevachim 19b:9
[Zevachim 19b:9](https://torahapp.org/share/book/Zevachim/r/19b:9)

רַבִּי יוֹנָתָן אָמַר מֵהָכָא: ״וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו״ – דָּבָר הַמְעַכֵּב בְּבָנָיו מְעַכֵּב בּוֹ, דָּבָר שֶׁאֵינוֹ מְעַכֵּב בְּבָנָיו אֵין מְעַכֵּב בּוֹ.

**William Davidson Edition - English:**
**Rabbi Yonatan says:** The principle is derived **from here:** The verse states with regard to the Basin in the Temple: **“That Moses and Aaron and his sons might wash their hands and their feet from it”** (Exodus 40:31). One may derive from the verse that **anything that is indispensable with regard to his sons is indispensable with regard to him.** But **anything that is not indispensable with regard to his sons is not indispensable with regard to him.**


###### Zevachim 19b:10
[Zevachim 19b:10](https://torahapp.org/share/book/Zevachim/r/19b:10)

רַבִּי יוֹנָתָן מַאי טַעְמָא לָא אָמַר מִדְּחִזְקִיָּה? אָמַר לָךְ: הָהוּא לְדוֹרוֹת הוּא דִּכְתִיב.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** that **Rabbi Yonatan did not say** to derive this **from** the verse cited **by Ḥizkiyya?** The Gemara responds: Rabbi Yonatan could have **said to you: That** verse cited by Ḥizkiyya **is written** to teach that the *halakha* applies even **for** future **generations,** not to draw a parallel between the High Priest and ordinary priests.


###### Zevachim 19b:11
[Zevachim 19b:11](https://torahapp.org/share/book/Zevachim/r/19b:11)

וְאִידַּךְ – מַאי טַעְמָא לָא אָמַר מֵהַאי? מִיבְּעֵי לֵיהּ לְכִדְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא – דְּאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: כׇּל כִּיּוֹר שֶׁאֵין בּוֹ כְּדֵי לְקַדֵּשׁ אַרְבָּעָה כֹּהֲנִים מִמֶּנּוּ – אֵין מְקַדְּשִׁין בּוֹ, שֶׁנֶּאֱמַר: ״וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו״.

**William Davidson Edition - English:**
The Gemara asks: **And the other** Sage, Ḥizkiyya, **what is the reason** that **he did not say** to derive the *halakha* **from that** verse cited by Rabbi Yonatan? The Gemara responds: **He requires** that verse **for** the *halakha* taught **by Rabbi Yosei, son of Rabbi Ḥanina. As Rabbi Yosei, son of Rabbi Ḥanina, says:** With regard to **any** circumstance in **which** the **Basin does not contain enough** water **for four priests to sanctify** their hands and feet **from it,** the priests **may not sanctify** their hands and feet **with it, as it is stated: “That Moses and Aaron and his sons might wash** their hands and their feet **from it.”** Moses, Aaron, and Aaron’s two sons total four.


###### Zevachim 19b:12
[Zevachim 19b:12](https://torahapp.org/share/book/Zevachim/r/19b:12)

תָּנוּ רַבָּנַן: כֵּיצַד מִצְוַת קִידּוּשׁ? מַנִּיחַ יָדוֹ הַיְמָנִית עַל גַּבֵּי רַגְלוֹ הַיְמָנִית, וְיָדוֹ הַשְּׂמָאלִית עַל גַּבֵּי רַגְלוֹ הַשְּׂמָאלִית, וּמְקַדֵּשׁ. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: מַנִּיחַ שְׁתֵּי יָדָיו זוֹ עַל גַּב זוֹ, וְעַל גַּבֵּי שְׁתֵּי רַגְלָיו זוֹ עַל גַּבֵּי זוֹ, וּמְקַדֵּשׁ. אָמְרוּ לוֹ: הִפְלַגְתָּה, אִי אֶפְשָׁר לַעֲשׂוֹת כֵּן.

**William Davidson Edition - English:**
§ **The Sages taught: How is the mitzva of sanctification** of the hands and feet performed? The priest **lays his right hand on top of his right foot, and his left hand on top of his left foot, and sanctifies** them with the water flowing from the Basin. **Rabbi Yosei, son of Rabbi Yehuda, says: He lays both his hands one on top of the other, and** lays them together **on top of both his feet,** themselves laid **one on top of the other, and sanctifies** them. **They said to him: You have gone too far; it is impossible to do so.**


###### Zevachim 19b:13
[Zevachim 19b:13](https://torahapp.org/share/book/Zevachim/r/19b:13)

שַׁפִּיר קָאָמְרִי לֵיהּ! אָמַר רַב יוֹסֵף: וַחֲבֵירוֹ מְסַיְּיעוֹ.

**William Davidson Edition - English:**
The Gemara notes: **They speak well to him;** it seems impossible to assume such a position without losing one’s balance. **Rav Yosef says:** Rabbi Yosei, son of Rabbi Yehuda, meant that the priest would assume the position **while another** priest would **help him** maintain his balance.


###### Zevachim 19b:14
[Zevachim 19b:14](https://torahapp.org/share/book/Zevachim/r/19b:14)

מַאי בֵּינַיְיהוּ? אָמַר אַבָּיֵי: עֲמִידָה מִן הַצַּד אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **What** is the difference **between** the reasoning of the Sages and that of Rabbi Yosei, son of Rabbi Yehuda? **Abaye says:** The difference **between them is** their opinion with regard to **standing** with support **from the side.** According to the Sages, this is not considered standing and the priest may not sanctify his hands and feet while in such a position.


###### Zevachim 19b:15
[Zevachim 19b:15](https://torahapp.org/share/book/Zevachim/r/19b:15)

אֲמַר לֵיהּ רַב סַמָּא בְּרֵיהּ דְּרַב אָשֵׁי לְרָבִינָא: וְלִיתֵּיב מִיתָּב וּלְקַדֵּשׁ! אָמַר קְרָא: ״לְשָׁרֵת״ – וְשֵׁירוּת מְעוּמָּד הוּא.

**William Davidson Edition - English:**
**Rav Samma, son of Rav Ashi, said to Ravina: And let him sit and sanctify** his hands and feet while seated, and in this manner he may sanctify them all at once. Ravina said to him: **The verse states:** “When they go into the Tent of Meeting, they shall wash with water, that they not die; or when they come near to the altar **to minister”** (Exodus 30:20), **and ministration is** performed while **standing,** as the verse states: “To stand to minister” (Deuteronomy 18:5). Therefore, sanctification must also be performed while standing.


###### Zevachim 19b:16
[Zevachim 19b:16](https://torahapp.org/share/book/Zevachim/r/19b:16)

תָּנוּ רַבָּנַן: קִידֵּשׁ יָדָיו וְרַגְלָיו בַּיּוֹם – אֵין צָרִיךְ לְקַדֵּשׁ בַּלַּיְלָה, בַּלַּיְלָה – צָרִיךְ לְקַדֵּשׁ בַּיּוֹם, דִּבְרֵי רַבִּי; שֶׁהָיָה רַבִּי אוֹמֵר: לִינָה מוֹעֶלֶת בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: אֵין לִינָה מוֹעֶלֶת בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם.

**William Davidson Edition - English:**
§ **The Sages taught:** If a priest **sanctified his hands and feet during the day, he does not need to sanctify** them that **night,** but if he sanctified them **at night, he must sanctify** them **during the** following **day.** This is **the statement of Rabbi** Yehuda HaNasi, **as Rabbi** Yehuda HaNasi **would say:** The disqualification of being **left overnight is determinative with regard to sanctification of** the **hands and feet,** like any sacrificial item that is sanctified. Accordingly, once night has passed, the priest must sanctify them again. **Rabbi Elazar, son of Rabbi Shimon, says:** The disqualification of being **left overnight is not determinative with regard to sanctification of** the **hands and feet.** Therefore, as long as the priest continues to serve, he need not sanctify them again.


###### Zevachim 19b:17
[Zevachim 19b:17](https://torahapp.org/share/book/Zevachim/r/19b:17)

תַּנְיָא אִידַּךְ: הָיָה עוֹמֵד וּמַקְרִיב עַל גַּבֵּי מִזְבֵּחַ כׇּל הַלַּיְלָה לָאוֹרָה – טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם. דִּבְרֵי רַבִּי. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: כֵּיוָן שֶׁקִּידֵּשׁ יָדָיו וְרַגְלָיו מִתְּחִילַּת עֲבוֹדָה – אֲפִילּוּ מִיכָּן וְעַד עֲשָׂרָה יָמִים אֵינוֹ צָרִיךְ לְקַדֵּשׁ.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: If the priest **was standing and sacrificing** offerings **on top of the altar all night, in the morning he requires sanctification of** the **hands and feet** again. This is **the statement of Rabbi** Yehuda HaNasi. **Rabbi Elazar, son of Rabbi Shimon, says: Once he sanctified his hands and feet at the beginning of** the **service, even** if he continues to perform rites **for the next ten days, he does not need to sanctify** them again.


###### Zevachim 19b:18
[Zevachim 19b:18](https://torahapp.org/share/book/Zevachim/r/19b:18)

וּצְרִיכָא; דְּאִי אַשְׁמְעִינַן קַמַּיְיתָא – בְּהַהִיא קָאָמַר רַבִּי, דִּפְסַק לֵיהּ מֵעֲבוֹדָה לַעֲבוֹדָה; אֲבָל בְּהָא, דְּלָא פְּסַק לֵיהּ – אֵימָא מוֹדֵי לֵיהּ רַבִּי לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן. וְאִי אַשְׁמְעִינַן בְּהָא – בְּהָא קָאָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן; אֲבָל בְּהָא – אֵימָא מוֹדֵי לֵיהּ לְרַבִּי; צְרִיכָא.

**William Davidson Edition - English:**
The Gemara notes: **And** both of the above *baraitot* are **necessary,** though they seem to present the same dispute. **As, if it had taught us** only **the first** *baraita*, one might have thought that **Rabbi** Yehuda HaNasi **stated** his opinion only **with regard to that** case, **as** there the priest **paused between** one **rite and** another **rite. But in this** case, i.e., the second *baraita*, **where he did not pause** between rites, **say** that **Rabbi** Yehuda HaNasi **concedes to Rabbi Elazar, son of Rabbi Shimon,** that the priest need not sanctify his hands and feet again. **And** conversely, **if it had taught us** only **with regard to that** case, i.e., the second *baraita*, one might have thought: **Rabbi Elazar, son of Rabbi Shimon, stated** his opinion only **in that** case. **But in this** case, **say** that **he concedes to Rabbi** Yehuda HaNasi. Therefore, both *baraitot* are **necessary.**


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

מַאי טַעְמָא דְּרַבִּי? דִּכְתִיב: ״בְּגִשְׁתָּם״. מַאי טַעְמָא דְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן? דִּכְתִיב: ״בְּבוֹאָם״.

**William Davidson Edition - English:**
The Gemara asks: **What is the reasoning of Rabbi** Yehuda HaNasi? **As it is written:** The priests must sanctify their hands and feet: **“When they come near** to the altar to minister” (Exodus 30:20), i.e., when they begin the service in the morning. And **what is the reasoning of Rabbi Elazar, son of Rabbi Shimon? As it is written** in the same verse: **“When they go into** the Tent of Meeting,” indicating that one sanctification suffices for the duration of a priest’s service in the Tent of Meeting.


###### Zevachim 19b:20
[Zevachim 19b:20](https://torahapp.org/share/book/Zevachim/r/19b:20)

וְאִידַּךְ נָמֵי, הָא כְּתִיב ״בְּבוֹאָם״! אִי כְּתִיב ״בְּגִשְׁתָּם״ וְלָא כְּתִיב ״בְּבוֹאָם״ – הֲוָה אָמֵינָא: עַל כׇּל גִּישָׁה וְגִישָׁה; כְּתַב רַחֲמָנָא: ״בְּבוֹאָם״.

**William Davidson Edition - English:**
The Gemara asks: **But** according to **the other** Sage, Rabbi Yehuda HaNasi, **as well, isn’t it written: “When they go into** the Tent of Meeting”? How does he interpret this term? The Gemara responds: **If** only **“when they come near” had been written, and “when they go into” had not been written, I would say** that the priest must sanctify his hands and feet **for each and every approach,** i.e., every rite. Therefore **the Merciful One wrote: “When they go into,”** to indicate that it is necessary only once a day.


###### Zevachim 19b:21
[Zevachim 19b:21](https://torahapp.org/share/book/Zevachim/r/19b:21)

וְאִידַּךְ נָמֵי, הָא כְּתִיב ״בְּגִשְׁתָּם״! אִי כְּתִיב ״בְּבוֹאָם״ וְלָא כְּתִיב ״בְּגִשְׁתָּם״ – הֲוָה אָמֵינָא: אֲפִילּוּ אַבִּיאָה רֵיקָנִית.

**William Davidson Edition - English:**
The Gemara asks: **But** according to **the other** Sage, Rabbi Elazar, son of Rabbi Shimon, **as well, isn’t it written: “When they come near”?** How does he interpret this term? The Gemara responds: **If** only **“when they go into” had been written, and “when they come near” had not been written, I would say** that **even for an entrance with no purpose,** i.e., where the priest has no intention of performing rites, he must sanctify his hands and feet. Therefore, the Merciful One wrote: “When they come near.”


###### Zevachim 19b:22
[Zevachim 19b:22](https://torahapp.org/share/book/Zevachim/r/19b:22)

אַבִּיאָה רֵיקָנִית?! הָא כְּתִיב: ״לְשָׁרֵת״! אֶלָּא בְּגִשְׁתָּם מִיבְּעֵי לֵיהּ, לְכִדְרַב אַחָא בַּר יַעֲקֹב. דְּאָמַר רַב אַחָא בַּר יַעֲקֹב: הַכֹּל מוֹדִים בְּקִידּוּשׁ שֵׁנִי – כְּשֶׁהוּא לָבוּשׁ מְקַדֵּשׁ; דְּאָמַר קְרָא: ״אוֹ בְגִשְׁתָּם״ – מִי שֶׁאֵינוֹ מְחוּסָּר אֶלָּא גִּישָׁה בִּלְבַד, יָצָא זֶה שֶׁמְחוּסָּר לְבִישָׁה וְגִישָׁה.

**William Davidson Edition - English:**
The Gemara rejects this: How could one have thought that the priest must sanctify his hands and feet **for an entrance with no purpose? Isn’t is written** in the same verse: **“To minister”? Rather,** according to Rabbi Elazar, son of Rabbi Shimon, **“when they come near” is necessary for** the *halakha* taught **by Rav Aḥa bar Ya’akov. As Rav Aḥa bar Ya’akov says: All concede with regard to the second sanctification** performed by the High Priest on Yom Kippur after each immersion that he must **sanctify** his hands and feet **while he is dressed** in the priestly vestments, **as the verse states: “Or when they come near** to the altar to minister.” The verse indicates that **one who is lacking only to come near** to the altar, i.e., one who is in all other ways prepared for the service, may perform this sanctification. **Excluded is this** one, **who is lacking** both **dressing and coming near.**


###### Zevachim 19b:23
[Zevachim 19b:23](https://torahapp.org/share/book/Zevachim/r/19b:23)

״לְהַקְטִיר אִשֶּׁה״ לְמָה לִּי?

**William Davidson Edition - English:**
The Gemara asks: **Why do I** need the continuation of the verse: **“To cause an offering by fire to smoke”?**