## Zevachim Daf 24a

###### Zevachim 24a:1
[Zevachim 24a:1](https://torahapp.org/share/book/Zevachim/r/24a:1)

וְכׇל שְׁנֵי כְתוּבִים הַבָּאִין כְּאֶחָד – אֵין מְלַמְּדִין.

**William Davidson Edition - English:**
**And any two verses that come as one do not teach** their common aspect to similar cases. Therefore, one cannot assume that analogous prohibitions carry penalty of death at the hand of Heaven as well.


###### Zevachim 24a:2
[Zevachim 24a:2](https://torahapp.org/share/book/Zevachim/r/24a:2)

וּלְמַאן דְּאָמַר מְלַמְּדִין – שְׁתוּיֵי יַיִן הָוֵה לֵיהּ שְׁלִישִׁי, וּשְׁלֹשָׁה לְדִבְרֵי הַכֹּל אֵין מְלַמְּדִין.

**William Davidson Edition - English:**
**And** even **according to the one who says** that they do **teach** their common aspect, the prohibition against service by **those who drank wine** also contains explicit mention of death at the hand of Heaven and **constitutes a third** verse. **And all agree** that **three** verses that come as one **do not teach** their common aspect.


###### Zevachim 24a:3
[Zevachim 24a:3](https://torahapp.org/share/book/Zevachim/r/24a:3)

עוֹמֵד עַל גַּבֵּי כֵּלִים, עַל גַּבֵּי בְּהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵירוֹ – פָּסוּל. מְנָלַן? דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: הוֹאִיל וְרִצְפָּה מְקַדֶּשֶׁת וּכְלֵי שָׁרֵת מְקַדְּשִׁים; מָה כְּלֵי שָׁרֵת – לֹא יְהֵא דָּבָר חוֹצֵץ בֵּינוֹ לְבֵין כְּלֵי שָׁרֵת, אַף רִצְפָּה – לֹא יְהֵא דָּבָר חוֹצֵץ בֵּינוֹ לְבֵין הָרִצְפָּה.

**William Davidson Edition - English:**
§ The mishna teaches that one who is **standing upon vessels,** or **upon an animal,** or **upon the feet of another,** is **unfit** to perform rites. The Gemara elaborates: **From where do we** derive this? This is derived **as** the Sage **from the school of Rabbi Yishmael taught: Since the floor** of the Temple courtyard **sanctifies** the priest to perform the service, **and service vessels,** i.e., priestly vestments, also **sanctify** him, one may draw a comparison between the two: **Just as** with regard to **service vessels, nothing may interpose between** the priest **and** the **service vessel, so too** with regard to the **floor, nothing may interpose between** the priest **and the floor.**


###### Zevachim 24a:4
[Zevachim 24a:4](https://torahapp.org/share/book/Zevachim/r/24a:4)

וּצְרִיכָא; דְּאִי אַשְׁמְעִינַן כְּלִי – מִשּׁוּם דְּלָאו מִינָא דְּבָשָׂר נִינְהוּ; אֲבָל בְּהֵמָה, דְּמִינָא דְּבָשָׂר הוּא – אֵימָא לָא. וְאִי אַשְׁמְעִינַן בְּהֵמָה – דְּלָא מִינָא דְּאָדָם הוּא; אֲבָל חֲבֵירוֹ, דְּאָדָם הוּא – אֵימָא לָא; צְרִיכָא.

**William Davidson Edition - English:**
The Gemara adds: **And** each of the three cases mentioned in the mishna is **necessary. As, had** the mishna **taught us** only that **a vessel** interposes between the priest’s feet and the floor, one might have thought that this is only **because it is not a type of flesh, but** with regard to **an animal, which is a type of flesh, I will say** that it **does not** constitute an interposition. **And had it taught us** only that **an animal** interposes, one might have thought that this is only **because it is not of the human species, but another** person, **who is human, I will say** that he does **not** interpose. Therefore, each is **necessary.**


###### Zevachim 24a:5
[Zevachim 24a:5](https://torahapp.org/share/book/Zevachim/r/24a:5)

תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: רַגְלוֹ אַחַת עַל הַכְּלִי וְרַגְלוֹ אַחַת עַל הָרִצְפָּה, רַגְלוֹ אַחַת עַל הָאֶבֶן וְרַגְלוֹ אַחַת עַל הָרִצְפָּה – רוֹאִין; כֹּל שֶׁאִילּוּ יִנָּטֵל הַכְּלִי וְתִנָּטֵל הָאֶבֶן, יָכוֹל לַעֲמוֹד עַל רַגְלוֹ אַחַת וְיַעֲבוֹד – עֲבוֹדָתוֹ כְּשֵׁירָה; וְאִם לָאו – עֲבוֹדָתוֹ פְּסוּלָה.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Eliezer says:** If **one of** the priest’s **feet** was **on a vessel and one of his feet** was **on the floor,** or if **one of his feet** was **on a stone and one of his feet** was **on the floor,** one **sees: Any** case **where, were the vessel to be removed or the stone removed, he** would still be **able to stand on one foot and perform rites, his service** is **valid. But if** he would **not** be able to stand on one foot, **his service** is **disqualified.**


###### Zevachim 24a:6
[Zevachim 24a:6](https://torahapp.org/share/book/Zevachim/r/24a:6)

בָּעֵי רַבִּי אַמֵּי: נִדַּלְדְּלָה הָאֶבֶן וְעָמַד עָלֶיהָ, מַהוּ? הֵיכָא דְּאֵין דַּעְתּוֹ לְחַבְּרָהּ – לָא תִּיבְּעֵי לָךְ, דְּוַדַּאי חָיְיצָא. כִּי תִּיבְּעֵי לָךְ – דְּדַעְתּוֹ לְחַבְּרָהּ. מַאי? כֵּיוָן דְּדַעְתּוֹ לְחַבְּרָהּ – כְּמָה דִּמְחַבְּרָא דָּמְיָא; אוֹ דִילְמָא, הַשְׁתָּא מִיהָא הָא תְּלִישָׁא?

**William Davidson Edition - English:**
**Rabbi Ami raises a dilemma:** If one of **the stone** tiles of the Temple floor **came loose** and began to wobble, **and** the priest **stood on it, what is** the *halakha*? The Gemara elaborates: **Do not raise the dilemma** with regard to a case **where he does not intend to attach** the stone to the floor again, **as it certainly interposes** in such a case, since it is considered an item separate from the Temple. Rather, **when you raise this dilemma,** do so with regard to a case **where he intends to attach it** again. In such a case, **what** is the *halakha*? Does one say that **since he intends to attach it, it is considered like that which is** already **attached? Or perhaps now, at least, it is disconnected,** and it is considered a separate item.


###### Zevachim 24a:7
[Zevachim 24a:7](https://torahapp.org/share/book/Zevachim/r/24a:7)

רַבָּה זוּטֵי בָּעֵי לַהּ הָכִי, בָּעֵי רַבִּי אַמֵּי: נֶעֶקְרָה הָאֶבֶן וְעָמַד בִּמְקוֹמָהּ, מַהוּ?

**William Davidson Edition - English:**
**Rabba Zuti raises this dilemma like this: Rabbi Ami raises a dilemma:** If one of **the stone** tiles **was uprooted and** the priest **stood in its** empty **place, what is** the *halakha*?


###### Zevachim 24a:8
[Zevachim 24a:8](https://torahapp.org/share/book/Zevachim/r/24a:8)

מַאי קָא מִיבַּעְיָא לֵיהּ? כִּי קַדֵּישׁ דָּוִד – רִצְפָּה עֶלְיוֹנָה קַדֵּישׁ; אוֹ דִילְמָא עַד לְאַרְעִית תְּהוֹמָא קַדֵּישׁ, וְתִיבְּעֵי לֵיהּ כׇּל הָעֲזָרָה כּוּלָּהּ?

**William Davidson Edition - English:**
The Gemara interjects: **What is the dilemma he is raising?** Perhaps this is the dilemma: **When** King **David sanctified** the site of the Temple, **did he sanctify** the **upper** level of the **floor** but nothing underneath it, **or perhaps he sanctified** it **to the depths of the earth? But** if this is the dilemma, **let him raise the dilemma** with regard to **the entire Temple courtyard,** i.e., what is the *halakha* if the entire floor is removed?


###### Zevachim 24a:9
[Zevachim 24a:9](https://torahapp.org/share/book/Zevachim/r/24a:9)

לְעוֹלָם פְּשִׁיטָא לֵיהּ דְּעַד אַרְעִית תְּהוֹמָא קַדֵּישׁ; וְהָכִי קָמִיבַּעְיָא לֵיהּ: דֶּרֶךְ שֵׁירוּת בְּכָךְ, אוֹ אֵין דֶּרֶךְ שֵׁירוּת בְּכָךְ? תֵּיקוּ.

**William Davidson Edition - English:**
The Gemara responds: **Actually,** it is **obvious to him that** King David **sanctified** the site of the Temple **to the depths of the earth, and this is the dilemma that he raised:** When a priest stands on an unfinished part of the Temple floor, **is this** a normal **manner of ministration, or is this not** a normal **manner of ministration?** Concerning the dilemma itself, the Gemara responds: The dilemma **shall stand** unresolved.


###### Zevachim 24a:10
[Zevachim 24a:10](https://torahapp.org/share/book/Zevachim/r/24a:10)

קִיבֵּל בִּשְׂמֹאל – פָּסוּל, וְרַבִּי שִׁמְעוֹן מַכְשִׁיר. תָּנוּ רַבָּנַן: ״בְּאֶצְבָּעוֹ״ ״וְלָקַח״ – מְלַמֵּד שֶׁלֹּא תְּהֵא קַבָּלָה אֶלָּא בְּיָמִין. ״בְּאֶצְבָּעוֹ וְנָתַן״ – מְלַמֵּד שֶׁלֹּא תְּהֵא נְתִינָה אֶלָּא בְּיָמִין.

**William Davidson Edition - English:**
§ The mishna teaches: If the priest **collected** the blood **with** his **left** hand, the service is **disqualified, and Rabbi Shimon deems it fit. The Sages taught:** The verse states: “And the priest shall take of the blood of the sin offering with his finger and put it upon the corners of the altar” (Leviticus 4:25). The conjunction of the term **“with his finger”** and the term **“and** the priest **shall take” teaches that** the **collection** of the blood **may be** performed **only with** the **right** hand, since the word “finger” in the context of priesthood is always referring to the right hand. Likewise, the phrase **“with his finger and put it” teaches that** the **placing** of the blood **may be** performed **only with** the **right** hand.


###### Zevachim 24a:11
[Zevachim 24a:11](https://torahapp.org/share/book/Zevachim/r/24a:11)

אָמַר רַבִּי שִׁמְעוֹן: וְכִי נֶאֶמְרָה יָד בְּקַבָּלָה?! אֶלָּא ״בְּאֶצְבָּעוֹ וְנָתַן״ – שֶׁלֹּא תְּהֵא נְתִינָה אֶלָּא בְּיָמִין; הוֹאִיל וְלֹא נֶאֶמְרָה יָד בְּקַבָּלָה – קִיבֵּל בִּשְׂמֹאל כָּשֵׁר.

**William Davidson Edition - English:**
**Rabbi Shimon said: But is** the word: **Hand, stated with regard to** the **collection** of the blood? **Rather,** the verse states only: **“With his finger and put it,”** teaching **that** the **placing** of the blood **may be** performed **only with** the **right** hand. **Since** the word: **Hand, is not stated with regard to** the **collection** of the blood, even if **one collected** the blood **with** his **left** hand, the offering is **fit.**


###### Zevachim 24a:12
[Zevachim 24a:12](https://torahapp.org/share/book/Zevachim/r/24a:12)

וְרַבִּי שִׁמְעוֹן – מִמָּה נַפְשָׁךְ; אִי אִית לֵיהּ גְּזֵירָה שָׁוָה – כִּי לֹא נֶאֶמְרָה יָד בְּקַבָּלָה מַאי הָוֵי? וְאִי לֵית לֵיהּ גְּזֵירָה שָׁוָה – כִּי נֶאֶמְרָה יָד בְּקַבָּלָה מַאי הָוֵי?

**William Davidson Edition - English:**
The Gemara asks: **But** as for **Rabbi Shimon, whichever** way **you** look at it, his opinion is difficult. **If he holds** that one derives **a verbal analogy** from the passage discussing a leper (Leviticus, chapter 14), which indicates that all references to hands and fingers mean specifically the right hand, then even **if** the word: **Hand, is not stated with regard to** the **collection** of the blood, **what of it?** In any event, the word “finger” is stated. **And if he does not hold** that one derives this **verbal analogy,** then even **if** the word: **Hand, were stated with regard to** the **collection** of the blood, **what of it?** The word would have no significance.


###### Zevachim 24a:13
[Zevachim 24a:13](https://torahapp.org/share/book/Zevachim/r/24a:13)

אָמַר רַב יְהוּדָה: לְעוֹלָם לֵית לֵיהּ גְּזֵירָה שָׁוָה; וְהָכִי קָאָמַר: וְכִי נֶאֱמַר יַד יָמִין בְּקַבָּלָה?! הוֹאִיל וְלֹא נֶאֱמַר יַד יָמִין בְּקַבָּלָה, קִבֵּל בִּשְׂמֹאל – כָּשֵׁר.

**William Davidson Edition - English:**
**Rav Yehuda says: Actually, he does not hold** that one derives this **verbal analogy. And this** is what Rabbi Shimon **is saying: But is** the phrase: **Right hand, stated with regard to** the **collection** of the blood? Rather, **since** the phrase: **Right hand, is not stated with regard to** the **collection** of the blood, even if **one collected** the blood **with** his **left** hand, the offering is **fit.**


###### Zevachim 24a:14
[Zevachim 24a:14](https://torahapp.org/share/book/Zevachim/r/24a:14)

אֲמַר לֵיהּ רַבָּה: אִי הָכִי, אֲפִילּוּ נְתִינָה נָמֵי! וְעוֹד, וְכִי לֵית לֵיהּ לְרַבִּי שִׁמְעוֹן גְּזֵירָה שָׁוָה?! וְהָתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: כׇּל מָקוֹם שֶׁנֶּאֱמַר יָד – אֵינָהּ אֶלָּא יָמִין, אֶצְבַּע – אֵינָהּ אֶלָּא יָמִין!

**William Davidson Edition - English:**
**Rabba said to him: If so,** then **even** the rite of **placing** the blood should be valid when performed with the left hand, since the phrase: Right hand, does not appear with regard to it **as well. And furthermore, does Rabbi Shimon** really **not hold** that one derives this **verbal analogy? But isn’t it taught** in a *baraita* that **Rabbi Shimon says:** In **every instance** in the Torah **that** the word **“hand” is stated,** the verse **is** referring **only** to the **right** hand, and whenever the verse mentions **“finger,”** it **is** referring **only** to a finger of the **right** hand?


###### Zevachim 24a:15
[Zevachim 24a:15](https://torahapp.org/share/book/Zevachim/r/24a:15)

אֶלָּא אָמַר רָבָא: לְעוֹלָם אִית לֵיהּ גְּזֵירָה שָׁוָה; וְהָכִי קָאָמַר: וְכִי נֶאֶמְרָה יָד בְּקַבָּלָה?! הוֹאִיל וְלֹא נֶאֶמְרָה יָד בְּקַבָּלָה אֶלָּא אֶצְבַּע, וְאִי אֶפְשָׁר לְקַבֵּל בְּאֶצְבַּע; קִיבֵּל בִּשְׂמֹאל – כָּשֵׁר.

**William Davidson Edition - English:**
**Rather, Rava says: Actually,** Rabbi Shimon **holds** that one derives this **verbal analogy, and this** is what he **is saying: But is** the word: **Hand, stated with regard to** the **collection** of the blood? **Since** the word: **Hand, is not stated with regard to** the **collection** of the blood, **but** the word **“finger”** is stated, **and collection cannot** be performed **with a finger** alone, one must conclude that the word “finger” must actually be referring to the placing of the blood. Therefore, while the placing of the blood must be performed with the right hand, if **one collected** the blood **with** his **left** hand, the offering is **fit.**


###### Zevachim 24a:16
[Zevachim 24a:16](https://torahapp.org/share/book/Zevachim/r/24a:16)

אֲמַר לֵיהּ רַב סַמָּא בְּרֵיהּ דְּרַב אָשֵׁי לְרָבִינָא: אִיפְשָׁר דְּעָבֵיד לֵיהּ אֹזֶן לִשְׂפַת מִזְרָק, וּמְקַבֵּל בַּהּ!

**William Davidson Edition - English:**
**Rav Samma, son of Rav Ashi, said to Ravina:** But **it is possible to fashion** a small **handle for the rim of** the **bowl,** and one could then hold the bowl with his finger **and collect** the blood **in it.** If so, it is possible for one to collect the blood with only his finger.


###### Zevachim 24a:17
[Zevachim 24a:17](https://torahapp.org/share/book/Zevachim/r/24a:17)

אֶלָּא אָמַר אַבָּיֵי:

**William Davidson Edition - English:**
**Rather, Abaye says:**