## Zevachim Daf 23b

###### Zevachim 23b:1
[Zevachim 23b:1](https://torahapp.org/share/book/Zevachim/r/23b:1)

אִם עֲוֹן פִּיגּוּל – הֲרֵי כְּבָר נֶאֱמַר ״לֹא יֵחָשֵׁב״! אִם עֲוֹן נוֹתָר – הֲרֵי כְּבָר נֶאֱמַר ״לֹא יֵרָצֶה״!

**William Davidson Edition - English:**
**If** the verse means that he bears **the sin of *piggul*, it is already stated:** “And if any of the flesh of his peace offerings be at all eaten on the third day, it shall not be accepted, **neither shall it be credited** to he who offers it” (Leviticus 7:18). **If** he bears **the sin of *notar*, it is already stated** in the same verse: **“It shall not be accepted.”**


###### Zevachim 23b:2
[Zevachim 23b:2](https://torahapp.org/share/book/Zevachim/r/23b:2)

הָא אֵינוֹ נוֹשֵׂא אֶלָּא עֲוֹן טוּמְאָה, שֶׁהוּתְּרָה מִכְּלָלָהּ בְּצִבּוּר.

**William Davidson Edition - English:**
Rather, the frontplate **bears only the sin of impurity, whose general prohibition was permitted in** cases involving **the public.** The verse indicates that the frontplate effects acceptance for individual offerings sacrificed in a state of ritual impurity.


###### Zevachim 23b:3
[Zevachim 23b:3](https://torahapp.org/share/book/Zevachim/r/23b:3)

מַאי טוּמְאָה? אִילֵּימָא מִטּוּמְאַת שֶׁרֶץ, הֵיכָא אִישְׁתְּרַי? אֶלָּא טוּמְאַת מֵת. וְלָאו כְּגוֹן שֶׁנִּטְמְאוּ בְּעָלִים בְּמֵת? אַלְמָא נִטְמְאוּ בְּעָלִים בְּמֵת – מְשַׁלְּחִין קׇרְבְּנוֹתֵיהֶן.

**William Davidson Edition - English:**
The Gemara clarifies: **What** is the **impurity** borne by the frontplate? **If we say** that it effects acceptance **for impurity due to a creeping animal, where** does one find that the general prohibition was **permitted** in cases involving the public? **Rather,** it must be referring to **impurity due to a corpse. And** is it **not** referring to a case **where the owner** of the offerings **became impure from a corpse? Evidently,** if **the owner became impure from a corpse, he may send his offerings** for sacrifice, as the frontplate effects acceptance for them.


###### Zevachim 23b:4
[Zevachim 23b:4](https://torahapp.org/share/book/Zevachim/r/23b:4)

וּבְמַאי? אִי בְּנָזִיר – ״וְכִי יָמוּת מֵת עָלָיו״ אָמַר רַחֲמָנָא! אֶלָּא לְעוֹשֵׂה פֶסַח! (וְלָאו כְּגוֹן שֶׁנִּטְמְאוּ בְּעָלִים בְּמֵת?)

**William Davidson Edition - English:**
**And to what** offering is this statement referring? **If** it is referring **to** the offering of **a nazirite,** doesn’t **the Merciful One state: “And if any man die** very suddenly **beside him,** and he defile his consecrated head” (Numbers 6:9)? The passage indicates that even if a nazirite contracts impurity against his will, he still cannot bring his offerings until he is pure. **Rather,** it must be referring **to one who performs** the rite of the **Paschal offering.** This proves the claim of the Elders of the South that one who is impure due to a corpse may send his Paschal offering for sacrifice.


###### Zevachim 23b:5
[Zevachim 23b:5](https://torahapp.org/share/book/Zevachim/r/23b:5)

לְעוֹלָם בְּשֶׁרֶץ; וְשֵׁם טוּמְאָה בָּעוֹלָם.

**William Davidson Edition - English:**
The Gemara responds: **Actually,** the statement is referring **to** impurity due to **a creeping animal,** not due to a corpse. **And** although the general prohibition with regard to impurity due to a creeping animal was not permitted in cases involving the public, nevertheless, one finds that **the category of impurity in general** was permitted in such cases.


###### Zevachim 23b:6
[Zevachim 23b:6](https://torahapp.org/share/book/Zevachim/r/23b:6)

וְאִיכָּא דְּדָיֵיק וּמַיְיתֵי הָכִי: עֲוֹן הַקֳּדָשִׁים אִין, עֲוֹן מַקְדִּישִׁין לָא; מַאי טוּמְאָה? אִילֵימָא טוּמְאַת שֶׁרֶץ – מִי אִישְׁתְּרַיא בְּצִיבּוּר?! אֶלָּא לָאו טוּמְאַת מֵת? וַעֲוֹן קֳדָשִׁים אִין, עֲוֹן מַקְדִּישִׁים לָא!

**William Davidson Edition - English:**
The Gemara notes: **And some infer** the opposite **and derive like this:** The verse states of the frontplate: “And it shall be upon Aaron’s forehead, and Aaron shall bear the sin committed with the sacred items” (Exodus 28:38). That is, it **does** bear **the iniquity of the sacred items,** but it does **not** bear **the iniquity of those who consecrate** or sacrifice them, i.e., the owners of the offering or the priests involved in its sacrifice. And to **what impurity** is this verse referring? **If we say** that it is referring to **impurity** due to **a creeping animal, is** such impurity **permitted in** cases involving the **public? Rather, is it not** referring to **impurity** due to **a corpse, and** the verse indicates that the frontplate **does** bear **the iniquity of** the **sacred items** but does **not** bear **the iniquity of those who consecrate** them? This refutes the opinion of the Elders of the South that owners who are impure due to a corpse may send their offerings.


###### Zevachim 23b:7
[Zevachim 23b:7](https://torahapp.org/share/book/Zevachim/r/23b:7)

לְעוֹלָם טוּמְאַת שֶׁרֶץ; וְשֵׁם טוּמְאָה בָּעוֹלָם.

**William Davidson Edition - English:**
The Gemara responds: **Actually,** the verse is referring to **impurity due to a creeping animal, and** although the general prohibition with regard to impurity due to a creeping animal was not permitted in cases involving the public, **the category of impurity in general** was permitted in such cases.


###### Zevachim 23b:8
[Zevachim 23b:8](https://torahapp.org/share/book/Zevachim/r/23b:8)

יוֹשֵׁב מְנָלַן? אָמַר רָבָא אָמַר רַב נַחְמָן, אָמַר קְרָא: ״לַעֲמֹד לְשָׁרֵת״ – לַעֲמִידָה בְּחַרְתִּיו, וְלֹא לִישִׁיבָה.

**William Davidson Edition - English:**
§ The mishna teaches that a priest who is **sitting** disqualifies the rites that he performs. The Gemara asks: **From where do we** derive this? **Rava says** that **Rav Naḥman says: The verse states** with regard to the priests: “For the Lord your God has chosen him out of all your tribes, **to stand to minister”** (Deuteronomy 18:5). The verse indicates that **I have chosen him for standing and not for sitting.**


###### Zevachim 23b:9
[Zevachim 23b:9](https://torahapp.org/share/book/Zevachim/r/23b:9)

תָּנוּ רַבָּנַן: ״לַעֲמֹד לְשָׁרֵת״ – מִצְוָה; כְּשֶׁהוּא אוֹמֵר: ״הָעֹמְדִים״ – שָׁנָה עָלָיו הַכָּתוּב לְעַכֵּב.

**William Davidson Edition - English:**
**The Sages taught: “To stand to minister,”** indicates that there is **a mitzva** to perform the service while standing. **When it says:** “Then he shall minister in the name of the Lord his God, as all his brethren the Levites do, **who stand** there before the Lord” (Deuteronomy 18:7), **the verse repeats** the matter **to invalidate** rites that are performed while not standing.


###### Zevachim 23b:10
[Zevachim 23b:10](https://torahapp.org/share/book/Zevachim/r/23b:10)

אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: מִכְּדִי יוֹשֵׁב כְּזָר דָּמֵי וּמַחֵיל עֲבוֹדָה, אֵימָא: מָה זָר בְּמִיתָה – אַף יוֹשֵׁב בְּמִיתָה! אַלְּמָה תַּנְיָא: אֲבָל עָרֵל, אוֹנֵן, יוֹשֵׁב – אֵינָן בְּמִיתָה אֶלָּא בְּאַזְהָרָה?

**William Davidson Edition - English:**
**Rava said to Rav Naḥman: Now, one who is sitting is considered like a non-priest and desecrates** the **service.** Therefore, **I will say: Just as a non-priest** who performs a rite is liable **to** receive **death** at the hand of Heaven, **so too one who is sitting** should be liable **to** receive **death** at the hand of Heaven. If so, **why is it taught** in a *baraita*: **But one who is uncircumcised, an acute mourner,** and **one who is sitting are not** liable **to** receive **death** at the hand of Heaven if they performed rites; **rather,** they simply transgress **a prohibition?**


###### Zevachim 23b:11
[Zevachim 23b:11](https://torahapp.org/share/book/Zevachim/r/23b:11)

מִשּׁוּם דְּהָוֵי מְחוּסַּר בְּגָדִים וְשֶׁלֹּא רָחוּץ יָדַיִם וְרַגְלַיִם – שְׁנֵי כְתוּבִין הַבָּאִין כְּאֶחָד,

**William Davidson Edition - English:**
The Gemara responds: That is taught **because** the case of a priest **lacking** the requisite priestly **vestments and** that of **one whose hands and feet are not washed are two verses that come as one,** as the verse states explicitly for each case that if they perform rites they are liable to receive death at the hand of Heaven.