## Zevachim Daf 28b

###### Zevachim 28b:1
[Zevachim 28b:1](https://torahapp.org/share/book/Zevachim/r/28b:1)

אִם אֵינוֹ עִנְיָן לְחוּץ לִזְמַנּוֹ, תְּנֵהוּ לְעִנְיַן חוּץ לִמְקוֹמוֹ; וּמִיעֵט רַחֲמָנָא גַּבֵּי נוֹתָר: ״וְאֹכְלָיו עֲוֹנוֹ יִשָּׂא״ – לְמַעוֹטֵי חוּץ לִמְקוֹמוֹ.

**William Davidson Edition - English:**
Therefore, **if** the verse **is not** referring **to the matter** of intent to consume the offering **beyond its** designated **time, apply it to the matter of** intent to consume it **outside its** designated **area. And** as for the punishment of *karet*, **the Merciful One restricted** it to the prohibition of ***notar*,** i.e., actually partaking of the offering beyond its designated time, as the verse states: **“But whoever eats it shall bear his iniquity”** (Leviticus 19:8). This indicates that one is liable to receive *karet* for partaking of *notar*, **to the exclusion of** intent to consume the offering **outside its** designated **area.**


###### Zevachim 28b:2
[Zevachim 28b:2](https://torahapp.org/share/book/Zevachim/r/28b:2)

וְאֵימָא: ״וְאֹכְלָיו עֲוֹנוֹ יִשָּׂא״ – זֶהוּ חוּץ לִמְקוֹמוֹ, וּלְמַעוֹטֵי נוֹתָר מִכָּרֵת!

**William Davidson Edition - English:**
The Gemara asks: **But** why not **say** instead that when the verse states: **“But whoever eats it shall bear his iniquity,” this is** referring to intent to consume the offering **outside its** designated **area, and** the verse serves **to exclude *notar* from** the penalty of ***karet*?**


###### Zevachim 28b:3
[Zevachim 28b:3](https://torahapp.org/share/book/Zevachim/r/28b:3)

מִסְתַּבְּרָא נוֹתָר הֲוָה לֵיהּ לְאוֹקוֹמֵי בְּכָרֵת – לְמִגְמַר ״עָוֹן״–״עָוֹן״ לְחוּץ לִזְמַנּוֹ, דְּדָמֵי לֵיהּ בְּז״ב.

**William Davidson Edition - English:**
The Gemara responds: **It stands to reason** that ***notar* should be interpreted as** carrying the penalty of ***karet*,** because this would allow one **to derive** by way of verbal analogy between **“iniquity”** and **“iniquity”** stated with regard **to** the case of intent to consume the meat **beyond its** designated **time,** that the punishment of *karet* applies to the latter as well. The verbal analogy would be apt **since** one prohibition **is similar to** the other **in** that they share features that form the acronym ***zayin*, *beit*:** Both concern the offering’s designated time [*zeman*], and both are applicable to an offering sacrificed on a private altar [*bama*].


###### Zevachim 28b:4
[Zevachim 28b:4](https://torahapp.org/share/book/Zevachim/r/28b:4)

אַדְּרַבָּה! חוּץ לִמְקוֹמוֹ הֲוָה לֵיהּ לְאוֹקוֹמֵי בְּכָרֵת – לְמִגְמַר ״עָוֹן״–״עָוֹן״ לְחוּץ לִזְמַנּוֹ, דְּדָמֵי לֵיהּ בְּמקד״ש!

**William Davidson Edition - English:**
The Gemara rejects this: **On the contrary,** intent to consume the offering **outside its** designated **area should be interpreted as** carrying the penalty of ***karet*,** because this would allow one **to derive** by way of verbal analogy between **“iniquity”** and **“iniquity”** stated with regard **to** the case of intent to consume the meat **beyond its** designated **time,** that the punishment of *karet* applies to the latter as well. The verbal analogy would still be apt **since** one prohibition **is similar to** the other **in** that both share features that form the acronym ***mikdash*:** Both concern intent [*maḥashava*]; both disqualify the entire offering even if one had intent with regard to only part [*ketzat*] of it; both occur while collecting or sprinkling the offering’s blood [*dam*]; and with regard to both the verse contains an extraneous mention of the third [*shelishi*] day.


###### Zevachim 28b:5
[Zevachim 28b:5](https://torahapp.org/share/book/Zevachim/r/28b:5)

אֶלָּא אָמַר רַבִּי יוֹחָנָן, תָּנֵי זַבְדִּי בַּר לֵוִי: אַתְיָא ״קֹדֶשׁ״–״קֹדֶשׁ״; כְּתִיב הָכָא: ״אֶת קֹדֶשׁ ה׳ חִלֵּל וְנִכְרְתָה״, וּכְתִיב הָתָם: ״וְשָׂרַפְתָּ אֶת הַנּוֹתָר בָּאֵשׁ וְגוֹ׳״; מָה לְהַלָּן נוֹתָר, אַף כָּאן נוֹתָר.

**William Davidson Edition - English:**
**Rather, Rabbi Yoḥanan says** that **Zavdi bar Levi taught: It is derived** that the prohibition of *notar* carries the penalty of *karet* by way of verbal analogy between **“sacred”** and **“sacred.” It is written here:** “But whoever eats it shall bear his iniquity, because **he has profaned the sacred item of the Lord; and** that soul **shall be cut off** from his people” (Leviticus 19:8). **And it is written there:** “And if any of the flesh of the consecration, or of the bread, remain until the morning, **then you shall burn the remainder [*notar*] with fire;** it shall not be eaten, because it is sacred” (Exodus 29:34). **Just as** the verse **there** is referring to ***notar*, so too,** the verse **here** is referring to ***notar*.**


###### Zevachim 28b:6
[Zevachim 28b:6](https://torahapp.org/share/book/Zevachim/r/28b:6)

וּמִיעֵט רַחֲמָנָא גַּבֵּי נוֹתָר ״וְאֹכְלָיו עֲוֹנוֹ יִשָּׂא״ – לְמַעוֹטֵי חוּץ לִמְקוֹמוֹ מִכָּרֵת.

**William Davidson Edition - English:**
**And** consequently, when **the Merciful One restricted** the penalty of *karet* **to** the prohibition of eating ***notar*,** as the verse states: **“But whoever eats it shall bear his iniquity,”** this restriction serves **to exclude** the case of intent to consume the offering **outside its** designated **area from** the penalty of ***karet*.**


###### Zevachim 28b:7
[Zevachim 28b:7](https://torahapp.org/share/book/Zevachim/r/28b:7)

וּמַאי חָזֵית דִּקְרָא אֲרִיכָא – בְּחוּץ לִזְמַנּוֹ, וּ״שְׁלִישִׁי״ דְּפָרָשַׁת ״קְדֹשִׁים תִּהְיוּ״ – חוּץ לִמְקוֹמוֹ? אֵיפוֹךְ אֲנָא!

**William Davidson Edition - English:**
The Gemara returns to the initial assumption that the statement of Shmuel is referring to two verses: **And what did you see** that led you to conclude **that the long verse** (Leviticus 7:18) is referring **to** intent to consume the offering **beyond its** designated **time, and** that the verse that mentions the **third** day (Leviticus 19:7) **in the** Torah **portion** that begins: **“You shall be holy,”** is referring to intent to consume it **outside its** designated **area? I** might just as well **reverse** the two.


###### Zevachim 28b:8
[Zevachim 28b:8](https://torahapp.org/share/book/Zevachim/r/28b:8)

מִסְתַּבְּרָא אֲרִיכָא בְּחוּץ לִזְמַנּוֹ – דְּגָמַר ״עָוֹן״–״עָוֹן״ מִנּוֹתָר, דְּדָמֵי לֵיהּ בְּז״ב.

**William Davidson Edition - English:**
The Gemara responds: **It stands to reason** that **the long** verse is referring **to** intent to consume the offering **beyond its** designated **time, as** this allows for one to **derive** by way of verbal analogy between **“iniquity”** and **“iniquity” from *notar*** that an offering sacrificed with such intent carries the penalty of *karet*. The verbal analogy is apt **since** one prohibition **is similar to** the other **in** that both share the features mentioned above that form the acronym: ***Zayin*, *beit*.**


###### Zevachim 28b:9
[Zevachim 28b:9](https://torahapp.org/share/book/Zevachim/r/28b:9)

אַדְּרַבָּה! אֲרִיכָא בְּחוּץ לִמְקוֹמוֹ, וּ״שְׁלִישִׁי״ דִּ״קְדֹשִׁים תִּהְיוּ״ בְּחוּץ לִזְמַנּוֹ – מִשּׁוּם דְּדָמֵי לֵיהּ, סַמְכֵיהּ וְקָא מְמַעֵט לֵיהּ!

**William Davidson Edition - English:**
The Gemara rejects this: **On the contrary,** it stands to reason that **the long** verse is referring **to** intent to consume the offering **outside its** designated **area, and** that the verse that mentions the **third** day **in** the Torah portion that begins: **“You shall be holy,”** is referring **to** intent to consume it **beyond its** designated **time.** This is **due to** the fact **that** the latter intent is **similar to** *notar* in that both prohibitions share the features mentioned above that form the acronym: *Zayin*, *beit*, and it is therefore reasonable that the Torah **juxtaposed** the two in adjacent verses. **And** if so, when the verse states with regard to *notar*: “But whoever eats it shall bear his iniquity,” this **excludes** intent to consume the offering beyond its designated time from the penalty of *karet*.


###### Zevachim 28b:10
[Zevachim 28b:10](https://torahapp.org/share/book/Zevachim/r/28b:10)

אֶלָּא אָמַר רָבָא: כּוּלְּהוּ מִקְּרָא אֲרִיכָא אָתַיִין; דִּכְתִיב: ״הֵאָכֹל יֵאָכֵל״ – בִּשְׁתֵּי אֲכִילוֹת הַכָּתוּב מְדַבֵּר, אֶחָד אֲכִילַת אָדָם וְאֶחָד אֲכִילַת מִזְבֵּחַ.

**William Davidson Edition - English:**
**Rather, Rava says:** One must accept the original interpretation of Shmuel’s statement, that **all of** these *halakhot* with regard to intent to consume the offering beyond its designated time or outside its designated area **are derived from the long verse. As it is written:** “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; it shall be *piggul*, and the soul that eats of it shall bear his iniquity” (Leviticus 7:18). When the verse states: **“Be at all eaten [*he’akhol ye’akhel*],”** using a doubled verb, **the verse speaks of** intent with regard to **two consumptions, one consumption by a person, and one consumption by** the **altar,** i.e., burning the offering. Improper intent with regard to either of these acts renders the offering *piggul*.


###### Zevachim 28b:11
[Zevachim 28b:11](https://torahapp.org/share/book/Zevachim/r/28b:11)

״מִבְּשַׂר זֶבַח שְׁלָמָיו״ – מָה שְׁלָמִים מְפַגְּלִין וּמִתְפַּגְּלִין, אַף כֹּל מְפַגְּלִין וּמִתְפַּגְּלִין.

**William Davidson Edition - English:**
The phrase **“any of the flesh of his peace offerings”** indicates that **just as a peace offering** possesses that which **renders *piggul* and** that which **is rendered *piggul*,** i.e., the blood, which renders the offering *piggul* through one’s intent with regard to its rites, and the meat, which is rendered *piggul* through such intent, **so too** the verse is referring to **all** offerings that possess that which **renders** an offering ***piggul* and** that which **is rendered *piggul*.**


###### Zevachim 28b:12
[Zevachim 28b:12](https://torahapp.org/share/book/Zevachim/r/28b:12)

״שְׁלִישִׁי״ – זֶה חוּץ לִזְמַנּוֹ.

**William Davidson Edition - English:**
The term “on the **third** day” indicates that the verse is referring to intent to consume the offering **beyond its** designated **time,** as peace offerings may be eaten for only two days.


###### Zevachim 28b:13
[Zevachim 28b:13](https://torahapp.org/share/book/Zevachim/r/28b:13)

״לֹא יֵרָצֶה״ – כְּהַרְצָאַת כָּשֵׁר, כֵּן הַרְצָאַת פָּסוּל; וּמָה הַרְצָאַת כָּשֵׁר – עַד שֶׁיַּקְרִיבוּ כׇּל מַתִּירָיו, אַף הַרְצָאַת פָּסוּל – עַד שֶׁיַּקְרִיבוּ כׇּל מַתִּירָיו.

**William Davidson Edition - English:**
The phrase **“it shall not be accepted”** indicates that an offering is deemed *piggul* following the stage of the service at which it would have otherwise effected atonement. Therefore, **like the acceptance of a fit** offering, **so** is **the acceptance of a disqualified** offering, **and just as the acceptance of a fit** offering does not occur **until one sacrifices all its permitting factors,** i.e., one sprinkles the blood properly, **so too the acceptance of a disqualified** offering does not occur **until one sacrifices all its permitting factors.**


###### Zevachim 28b:14
[Zevachim 28b:14](https://torahapp.org/share/book/Zevachim/r/28b:14)

״הַמַּקְרִיב״ – בְּהַקְרָבָה הוּא נִפְסָל, וְאֵינוֹ נִפְסָל בִּשְׁלִישִׁי. ״אוֹתוֹ״ – בַּזֶּבַח הַכָּתוּב מְדַבֵּר, וְאֵינוֹ מְדַבֵּר בַּכֹּהֵן.

**William Davidson Edition - English:**
The term **“he who offers”** indicates that *piggul* **is disqualified at** the time of **offering,** due to improper intent, **and it is not disqualified on the third** day literally. And when the verse states **“it,”** this indicates that **the verse is speaking of** a disqualification of the **offering** only, **but it is not speaking of** the **priest,** who is not disqualified from the priesthood through such intent.


###### Zevachim 28b:15
[Zevachim 28b:15](https://torahapp.org/share/book/Zevachim/r/28b:15)

״לֹא יֵחָשֵׁב״ –

**William Davidson Edition - English:**
The phrase **“neither shall it be credited [*yeḥashev*]”**