## Zevachim Daf 25b

###### Zevachim 25b:1
[Zevachim 25b:1](https://torahapp.org/share/book/Zevachim/r/25b:1)

וְרִידִין לְתוֹךְ הַכְּלִי. אִיתְּמַר נָמֵי, אָמַר רַב אַסִּי אָמַר רַבִּי יוֹחָנָן: וְרִידִין צָרִיךְ שֶׁיִּרְאוּ אֲוִיר כְּלִי.

**William Davidson Edition - English:**
the **veins** of the offering **into the vessel,** so that all the blood will empty into it. **It was also stated: Rav Asi says** that **Rabbi Yoḥanan says:** The **veins must see the airspace of** the **vessel.**


###### Zevachim 25b:2
[Zevachim 25b:2](https://torahapp.org/share/book/Zevachim/r/25b:2)

בְּעָא מִינֵּיהּ רַבִּי אַסִּי מֵרַבִּי יוֹחָנָן: הָיָה מְקַבֵּל, וְנִפְחֲתוּ שׁוּלֵי מִזְרָק עַד שֶׁלֹּא הִגִּיעַ דָּם לַאֲוִיר – מַהוּ? אֲוִיר שֶׁאֵין סוֹפוֹ לָנוּחַ – כְּמוּנָּח דָּמֵי, אוֹ לָא כְּמוּנָּח דָּמֵי?

**William Davidson Edition - English:**
§ **Rabbi Asi raised a dilemma before Rabbi Yoḥanan:** If the priest **was collecting** the blood, **and the bottom of the bowl broke before** the **blood reached the** bowl’s **airspace, what is** the *halakha*? Is blood that enters the **airspace** of a bowl **that will not ultimately** allow it **to settle** inside nevertheless **considered as** though it **settled** inside the vessel, so that when it spills through the break it is considered to have already been collected in the bowl? If so, it remains fit for sprinkling. **Or** is it **not considered as** though it **settled,** but is instead considered to have spilled directly from the animal’s neck onto the floor, and is therefore disqualified?


###### Zevachim 25b:3
[Zevachim 25b:3](https://torahapp.org/share/book/Zevachim/r/25b:3)

אֲמַר לֵיהּ, תְּנֵיתוּהָ: חָבִית שֶׁמּוּנַּחַת תַּחַת הַזִּינּוּק – מַיִם שֶׁבְּתוֹכָהּ וְשֶׁבְּחוּצָה לַהּ, פְּסוּלִין. צֵירַף פִּיהָ לַזִּינּוּק – מַיִם שֶׁבְּתוֹכָהּ פְּסוּלִין, וְשֶׁבְּחוּצָה לָהּ כְּשֵׁירִין.

**William Davidson Edition - English:**
Rabbi Yoḥanan **said to him: You learned** the answer in a *baraita*: With regard to **a barrel that is placed under a pipe** to catch water running from it, both the **water that** has already flowed **inside** the barrel **and** that **which is** still **outside it** but about to fall in are **unfit** to be used as water of purification, which purify one who contracts impurity from a corpse. The water of purification must be flowing water, and all of this water is considered to have been collected in the barrel. But if one **joined the mouth of** the barrel **to the pipe,** the **water that is inside** the barrel is **unfit, but** water **that is** still **outside it** is **fit,** even though it will ultimately fall in, since it is still in the pipe and is not considered to be above the airspace of the barrel. One can infer from the *baraita* that all liquid that enters the airspace of a vessel is considered to have been collected in it.


###### Zevachim 25b:4
[Zevachim 25b:4](https://torahapp.org/share/book/Zevachim/r/25b:4)

הַאי מַאי בָּעֵי מִינֵּיהּ – אֲוִיר שֶׁאֵין סוֹפוֹ לָנוּחַ; וְקָא פָשֵׁט לֵיהּ אֲוִיר שֶׁסּוֹפוֹ לָנוּחַ!

**William Davidson Edition - English:**
The Gemara rejects this: **What is this** comparison? Rabbi Asi **raises a dilemma before** Rabbi Yoḥanan with regard to a case where an item enters the **airspace** of a vessel **that will not ultimately** allow it **to settle** inside, **and** Rabbi Yoḥanan **resolves** the dilemma by citing a case where the item enters the **airspace** of a vessel **that will ultimately** allow it **to settle** inside.


###### Zevachim 25b:5
[Zevachim 25b:5](https://torahapp.org/share/book/Zevachim/r/25b:5)

תַּרְתֵּי קָא בָעֵי מִינֵּיהּ; אִם תִּימְצֵי לוֹמַר: אֲוִיר שֶׁאֵין סוֹפוֹ לָנוּחַ – לָאו כְּמוּנָּח דָּמֵי, אֲוִיר שֶׁסּוֹפוֹ לָנוּחַ מַאי?

**William Davidson Edition - English:**
The Gemara responds: Rabbi Asi **raises two dilemmas before** Rabbi Yoḥanan: First, what is the *halakha* with regard to an item that will not come to rest in the vessel? Second, **if you say** that an item that enters the **airspace** of a vessel **that will not ultimately** allow it **to settle** inside is **not considered as** though it **settled** inside the vessel, **what** is the *halakha* with regard to an item that entered the **airspace** of a vessel **that will ultimately** allow it **to settle** inside?


###### Zevachim 25b:6
[Zevachim 25b:6](https://torahapp.org/share/book/Zevachim/r/25b:6)

רַב יוֹסֵף מַתְנֵי הָכִי. רַב כָּהֲנָא מַתְנֵי: חָבִית בְּעָא מִינֵּיהּ, וּפְשַׁט לֵיהּ חָבִית.

**William Davidson Edition - English:**
The Gemara notes: **Rav Yosef teaches** the exchange in **this** manner, i.e., as recounted. **Rav Kahana teaches** it as follows: Rabbi Asi **raised the dilemma before** Rabbi Yoḥanan with regard to **a barrel,** asking whether the water in its airspace is fit to be used for the water of purification, **and** Rabbi Yoḥanan **resolved** the dilemma **for him** by citing the *baraita* mentioning **a barrel,** with which he was unfamiliar.


###### Zevachim 25b:7
[Zevachim 25b:7](https://torahapp.org/share/book/Zevachim/r/25b:7)

רַבָּה מַתְנֵי: חָבִית בְּעָא מִינֵּיהּ, וּפְשַׁט לֵיהּ מִזְרָק – אִי אַתָּה מוֹדֶה בְּמִזְרָק, שֶׁאִי אִיפְשָׁר לוֹ בְּלֹא זִינּוּק?!

**William Davidson Edition - English:**
**Rabba teaches** the exchange as follows: Rabbi Asi **raised the dilemma before** Rabbi Yoḥanan with regard to **a barrel, and** Rabbi Yoḥanan **resolved** the dilemma **for him** by citing the *halakha* concerning **a bowl** used to collect the blood in the Temple, saying: **Do you not concede with regard to the bowl that it is impossible to** collect the blood in **it without a stream** of blood flowing through the air from the animal’s neck? If the air above the bowl is not considered part of the bowl, the blood would be considered to have entered the bowl from the air above rather than directly from the animal’s neck, and all collected blood would be unfit. Therefore, the airspace must be considered part of the bowl, and the same holds for the barrel with regard to the water of purification.


###### Zevachim 25b:8
[Zevachim 25b:8](https://torahapp.org/share/book/Zevachim/r/25b:8)

תְּנַן הָתָם: נָתַן יָדוֹ אוֹ רַגְלוֹ אוֹ עֲלֵי יְרָקוֹת כְּדֵי שֶׁיַּעַבְרוּ מַיִם לֶחָבִית – פְּסוּלִין. עֲלֵי קָנִים וַעֲלֵי אֱגוֹזִים – כְּשֵׁירָה. זֶה הַכְּלָל: דָּבָר הַמְקַבֵּל טוּמְאָה – פְּסוּלִין, דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה – כְּשֵׁירִין.

**William Davidson Edition - English:**
The Gemara adds: **We learned** in a mishna **elsewhere** (*Para* 6:4) with regard to sanctifying the water of purification: If one **placed his hand or his foot or vegetable leaves in order** to allow flowing **water to pass** through them **to** the **barrel,** the water is **disqualified.** But if the water passed through **leaves of reeds or leaves of nuts,** the water remains **fit. This is the principle:** If the water passes through **an item that is susceptible to impurity,** it is **disqualified;** if it passes through **an item that is not susceptible to impurity,** it is **fit.**


###### Zevachim 25b:9
[Zevachim 25b:9](https://torahapp.org/share/book/Zevachim/r/25b:9)

מְנָא הָנֵי מִילֵּי? דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי בַּר אַבָּא, אָמַר קְרָא: ״אַךְ מַעְיָן וּבוֹר מִקְוֵה מַיִם יִהְיֶה טָהוֹר״ – הֲוָיָיתָן עַל יְדֵי טׇהֳרָה תְּהֵא.

**William Davidson Edition - English:**
The Gemara asks: **From where are these matters** derived? **As Rabbi Yoḥanan says in the name of Rabbi Yosei bar Abba: The verse states: “Nevertheless a fountain or a cistern wherein is a gathering of water shall be pure”** (Leviticus 11:36). The verse indicates that **their being must be by way of purity,** i.e., the gathering of the water must not be accomplished by way of items susceptible to impurity.


###### Zevachim 25b:10
[Zevachim 25b:10](https://torahapp.org/share/book/Zevachim/r/25b:10)

אָמַר רַבִּי חִיָּיא אָמַר רַבִּי יוֹחָנָן: זֹאת אוֹמֶרֶת, אֲוִיר כְּלִי כִּכְלִי דָּמֵי.

**William Davidson Edition - English:**
**Rabbi Ḥiyya says** that **Rabbi Yoḥanan says:** Since this mishna states that water that flows over one’s hand through the air into the barrel is disqualified, **that is to say** that the **airspace** above **a vessel** is **considered as** though it were part of the **vessel** itself. If it were not, the water would not be considered to have flowed directly from the hand to the vessel, but rather from the air above the vessel. Since air is not susceptible to impurity, the water would not be disqualified.


###### Zevachim 25b:11
[Zevachim 25b:11](https://torahapp.org/share/book/Zevachim/r/25b:11)

אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי חִיָּיא בַּר אַבָּא: וְדִילְמָא בְּשׁוֹתֵת? אֲמַר לֵיהּ: תְּרָדָא! ״כְּדֵי שֶׁיַּעַבְרוּ מַיִם לֶחָבִית״ תְּנַן!

**William Davidson Edition - English:**
**Rabbi Zeira said to Rabbi Ḥiyya bar Abba: But perhaps** the mishna is referring to a case **where** the water **flows weakly** straight from the hand into the vessel itself, since the hand is situated directly on the edge of the vessel, with no air separating them? Rabbi Ḥiyya bar Abba **said to him: Imbecile, we learned** in the mishna: **In order** to allow flowing **water to pass** through them **to** the **barrel.** This indicates that the water is traveling in a stream and will pass through the air before reaching the barrel.


###### Zevachim 25b:12
[Zevachim 25b:12](https://torahapp.org/share/book/Zevachim/r/25b:12)

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מֵעֵדוּתוֹ שֶׁל רַבִּי צָדוֹק נִישְׁנֵית מִשְׁנָה זוֹ; דִּתְנַן: הֵעִיד רַבִּי צָדוֹק עַל הַזּוֹחֲלִין שֶׁקִּילְּחָן בַּעֲלֵי אֱגוֹזִין – שֶׁהֵן כְּשֵׁירִין; זֶה הָיָה מַעֲשֶׂה בְּאוֹהָלִיָּיא, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים בְּלִשְׁכַּת הַגָּזִית, וְהִכְשִׁירוּ.

**William Davidson Edition - English:**
**And Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: This mishna** concerning the barrel **was taught from the testimony of Rabbi Tzadok, as we learned** in a mishna (*Eduyyot* 7:4): **Rabbi Tzadok testified with regard to rivulets that one diverted** by way of a pipe made **with leaves of nuts that** their water is **fit** to be used as water of purification. **This was an incident in** the town of **Ohalya, and** an account of the **incident came before the Sages in the Chamber of Hewn Stone** in the Temple, **and they deemed** the water **fit.**


###### Zevachim 25b:13
[Zevachim 25b:13](https://torahapp.org/share/book/Zevachim/r/25b:13)

אָמַר רַבִּי זֵירָא אָמַר רַבִּי: הַצּוֹרֵם אֹזֶן הַפָּר, וְאַחַר כָּךְ קִיבֵּל דָּמוֹ – פָּסוּל; שֶׁנֶּאֱמַר: ״וְלָקַח מִדַּם הַפָּר״ – פַּר שֶׁהָיָה כְּבָר.

**William Davidson Edition - English:**
§ **Rabbi Zeira says** that **Rabbi** Yehuda HaNasi **says:** In the case of **one who slits the ear of the bull** with the knife after slaughter, creating a blemish, **and thereafter collected its blood** from the neck, the offering is **disqualified, as it is stated: “And** the anointed priest **shall take from the blood of the bull”** (Leviticus 4:5). By referring to the animal as a bull even after its slaughter, the verse indicates that the **bull** must be at the time of collection of the blood as **it already was** before slaughter, without a blemish.


###### Zevachim 25b:14
[Zevachim 25b:14](https://torahapp.org/share/book/Zevachim/r/25b:14)

אַשְׁכְּחַן קׇדְשֵׁי קֳדָשִׁים; קָדָשִׁים קַלִּים מְנָלַן?

**William Davidson Edition - English:**
The Gemara asks: **We found** a source for this *halakha* with regard to **offerings of the most sacred order,** since the verse is referring to such an offering; **from where do we** derive that the same holds for **offerings of lesser sanctity?**


###### Zevachim 25b:15
[Zevachim 25b:15](https://torahapp.org/share/book/Zevachim/r/25b:15)

אָמַר רָבָא, תַּנְיָא: ״שֶׂה תָמִים זָכָר בֶּן שָׁנָה״ – שֶׁיְּהֵא תָּמִים וּבֶן שָׁנָה בִּשְׁעַת שְׁחִיטָה. בְּקַבָּלָה, בְּהוֹלָכָה, בִּזְרִיקָה – מִנַּיִן? תַּלְמוּד לוֹמַר: ״יִהְיֶה״ – כׇּל הֲוָייוֹתָיו לֹא יִהְיוּ אֶלָּא תָּם וּבֶן שָׁנָה.

**William Davidson Edition - English:**
**Rava says: It is taught** in a *baraita* with regard to the Paschal offering, an offering of lesser sanctity: The verse states: **“A lamb without blemish, a male of the first year** it shall be for you” (Exodus 12:5), indicating **that it shall be unblemished and in its** first **year at the time of slaughter. From where** is it derived that it must also be without blemish **at** the time of **collection** of the blood, **at** the time of **conveying** the blood to the altar, and **at** the time of the **sprinkling** of the blood? **The verse states: “It shall be,”** emphasizing that **all its happenings shall be only** when it is **unblemished and in its** first **year.**


###### Zevachim 25b:16
[Zevachim 25b:16](https://torahapp.org/share/book/Zevachim/r/25b:16)

אֵיתִיבֵיהּ אַבָּיֵי, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כׇּל הַזְּבָחִים שֶׁבַּתּוֹרָה שֶׁנִּשְׁתַּיֵּיר מֵהֶן כְּזַיִת בָּשָׂר אוֹ כְּזַיִת חֵלֶב – זוֹרֵק אֶת הַדָּם!

**William Davidson Edition - English:**
**Abaye raised an objection to** this from a *baraita*: **Rabbi Yehoshua says:** With regard to **any of the** types of **offerings that** are mentioned **in the Torah from which there remains** either **an olive-bulk of flesh or an olive-bulk of fat,** the *halakha* is that the priest **sprinkles the blood** of that offering. Apparently, one may sprinkle the blood even if much of the offering is damaged or missing.


###### Zevachim 25b:17
[Zevachim 25b:17](https://torahapp.org/share/book/Zevachim/r/25b:17)

תַּרְגּוּמָא אַבֶּן שָׁנָה.

**William Davidson Edition - English:**
The Gemara responds: **Interpret** the verse as referring only **to** the requirement that the animal be **in its** first **year** until after the sprinkling. It may have a blemish at the time of sprinkling.


###### Zevachim 25b:18
[Zevachim 25b:18](https://torahapp.org/share/book/Zevachim/r/25b:18)

וּמִי אִיכָּא מִידֵּי דְּבִשְׁעַת שְׁחִיטָה בֶּן שָׁנָה, בִּשְׁעַת הוֹלָכָה וּזְרִיקָה בֶּן שְׁתֵּים?!

**William Davidson Edition - English:**
The Gemara challenges this: **But is there any** case **where** the animal is **in its** first **year at the time of slaughter,** but **at the time of conveying** the blood to the altar **and sprinkling** the blood it is **in its second** year?


###### Zevachim 25b:19
[Zevachim 25b:19](https://torahapp.org/share/book/Zevachim/r/25b:19)

אָמַר רָבָא: זֹאת אוֹמֶרֶת, שָׁעוֹת פּוֹסְלוֹת בַּקֳּדָשִׁים.

**William Davidson Edition - English:**
**Rava says: That is to say** that **hours disqualify sacrificial** animals, i.e., one measures the age of the offering from the exact time of its birth. It is therefore possible that the animal reaches its second year between its slaughter and the conveying of its blood to the altar.


###### Zevachim 25b:20
[Zevachim 25b:20](https://torahapp.org/share/book/Zevachim/r/25b:20)

אָמַר רַבִּי אַמֵּי אָמַר רַבִּי אֶלְעָזָר: הִיא בִּפְנִים וְרַגְלֶיהָ בַּחוּץ; חָתַךְ וְאַחַר כָּךְ שָׁחַט – כְּשֵׁירָה,

**William Davidson Edition - English:**
§ **Rabbi Ami says** that **Rabbi Elazar says:** In a case where the animal is standing **inside** the Temple courtyard **but its legs** are planted **outside** it, if one **severed** its legs **and thereafter slaughtered** it, the offering is **fit,** since all the blood collected in the bowl is from the portion of the animal standing in the courtyard.