## Zevachim Daf 29b

###### Zevachim 29b:1
[Zevachim 29b:1](https://torahapp.org/share/book/Zevachim/r/29b:1)

כִּפְסוּלֵי הַמּוּקְדָּשִׁין, וְיִפָּסֵל?

**William Davidson Edition - English:**
**like disqualified consecrated** animals, **and it should be disqualified** from being sacrificed, as though it had developed a blemish.


###### Zevachim 29b:2
[Zevachim 29b:2](https://torahapp.org/share/book/Zevachim/r/29b:2)

תַּלְמוּד לוֹמַר: ״וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ מַעְשַׂר דְּגָנְךָ וְגוֹ׳״ – מַקִּישׁ בְּכוֹר לְמַעֲשֵׂר; מָה מַעֲשֵׂר – אֵינוֹ נִפְסָל מִשָּׁנָה לַחֲבֶירְתָּהּ, אַף בְּכוֹר – אֵינוֹ נִפְסָל מִשָּׁנָה לַחֲבֶירְתָּהּ.

**William Davidson Edition - English:**
Therefore, **the verse states: “And you shall eat before the Lord your God,** in the place which He shall choose to place His name there, **the tithe of your grain,** of your wine, and of your oil, and the firstborns of your herds, and of your flocks” (Deuteronomy 14:23). The verse **juxtaposes a firstborn** animal **to** the **tithe** of grain to indicate that **just as** the **tithe is not disqualified** by being kept over **from** one **year to the next** (see Deuteronomy 14:28), **so too a firstborn** animal **is not disqualified** by being kept over **from** one **year to the next.** If so, one already derives from this verse that an offering is not disqualified even if it is brought late.


###### Zevachim 29b:3
[Zevachim 29b:3](https://torahapp.org/share/book/Zevachim/r/29b:3)

אִיצְטְרִיךְ; סָלְקָא דַּעְתָּךְ אָמֵינָא: הָנֵי מִילֵּי בְּכוֹר, דְּלָאו בַּר הַרְצָאָה הוּא; אֲבָל קָדָשִׁים, דִּבְנֵי הַרְצָאָה נִינְהוּ – אֵימָא לָא לִירַצּוֹ; קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara responds: Nevertheless, the verse cited by ben Azzai **was necessary,** as without it, it might **enter your mind to say** that **this matter** applies only to **a firstborn, which is not for acceptance,** i.e., it does not serve to atone for any sin and is merely a gift for the priest, **but** with regard to other **sacrificial** animals **that are for acceptance, say** that **they shall not effect acceptance** when brought late. Therefore, the verse **teaches us** that even these others are not disqualified when brought late.


###### Zevachim 29b:4
[Zevachim 29b:4](https://torahapp.org/share/book/Zevachim/r/29b:4)

וְאַכַּתִּי מֵהָתָם נָפְקָא?! ״וְהָיָה בְךָ חֵטְא״ – וְלֹא בְּקׇרְבָּנְךָ חֵטְא!

**William Davidson Edition - English:**
The Gemara asks further: **But still,** isn’t this *halakha* **derived from** a *baraita* **elsewhere:** The verse states: “When you shall vow a vow to the Lord your God, you shall not delay paying it; for the Lord your God will require it from you; **and it will be sin in you”** (Deuteronomy 23:22), indicating that there is sin in you, **but** there is **no sin in your offering,** and therefore it is not disqualified due to the delay?


###### Zevachim 29b:5
[Zevachim 29b:5](https://torahapp.org/share/book/Zevachim/r/29b:5)

וּבֶן עַזַּאי – הָהוּא מִבְּעֵי לֵיהּ: ״וְהָיָה בְךָ חֵטְא״ – וְלֹא בְּאִשְׁתְּךָ חֵטְא. סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְאָמַר רַבִּי אֶלְעָזָר וְאִיתֵּימָא רַבִּי יוֹחָנָן: אֵין אִשְׁתּוֹ שֶׁל אָדָם מֵתָה אֶלָּא אִם כֵּן מְבַקְּשִׁין מִמֶּנּוּ מָמוֹן וְאֵין לוֹ, שֶׁנֶּאֱמַר: ״אִם אֵין לְךָ לְשַׁלֵּם לָמָּה יִקַּח מִשְׁכָּבְךָ מִתַּחְתֶּיךָ״ – בְּהַאי עָוֹן דְּ״בַל תְּאַחֵר״ נָמֵי מֵתָה; קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara responds: **Ben Azzai requires that** verse to teach a different *halakha*: The phrase **“and it will be sin in you”** indicates that there will be sin in you, **but** there will **not** be **sin in your wife.** It might **enter your mind to say: Since Rabbi Elazar said, and some say** that it was **Rabbi Yoḥanan** who said: **A man’s wife does not die unless** his creditors **ask him for money** that he owes **and he does not have** it, **as it is stated: “If you do not have with what to pay, why should he take away your bed from under you?”** (Proverbs 22:27); therefore, one’s wife **also dies for this transgression of** the prohibition: **You shall not delay,** since one has failed to fulfill his commitment. Consequently, the verse **teaches us** that the sin is imputed to him alone.


###### Zevachim 29b:6
[Zevachim 29b:6](https://torahapp.org/share/book/Zevachim/r/29b:6)

אֲחֵרִים אוֹמְרִים: בְּמַחְשָׁבָה הוּא נִפְסָל, וְאֵינוֹ נִפְסָל בִּשְׁלִישִׁי. וְרַבִּי אֱלִיעֶזֶר – ״לֹא יֵחָשֵׁב״ מַאי עָבֵיד לֵיהּ?

**William Davidson Edition - English:**
§ The *baraita* stated that ***Aḥerim* say:** The phrase “neither shall it be credited” indicates that the offering **is disqualified by** improper **intention, and it is not disqualified** by consumption beyond its designated time **on the third** day. The Gemara asks: **And Rabbi Eliezer,** who derives this *halakha* from a different source, **what does he do with** the phrase **“neither shall it be credited”?**


###### Zevachim 29b:7
[Zevachim 29b:7](https://torahapp.org/share/book/Zevachim/r/29b:7)

מִיבְּעֵי לֵיהּ לְכִדְרַבִּי יַנַּאי – דְּאָמַר רַבִּי יַנַּאי: מִנַּיִן לְמַחְשָׁבוֹת שֶׁמּוֹצִיאוֹת זוֹ מִזּוֹ? שֶׁנֶּאֱמַר: ״לֹא יֵחָשֵׁב״ – לֹא יְעָרֵב בּוֹ מַחְשָׁבוֹת אֲחֵרוֹת.

**William Davidson Edition - English:**
The Gemara responds: **He requires it for** that **which Rabbi Yannai** says, **as Rabbi Yannai says: From where** is it derived **with regard to intentions that they displace one another,** i.e., that an additional improper intention prevents the offering from being rendered *piggul*? **As it is stated: “Neither shall it be credited [*yeḥashev*],”** indicating that an offering is rendered piggul only if the priest does **not mix other** improper **intentions [*maḥashavot*] with** intent of *piggul*.


###### Zevachim 29b:8
[Zevachim 29b:8](https://torahapp.org/share/book/Zevachim/r/29b:8)

וְרַב מָרִי מַתְנֵי, אָמַר רַבִּי יַנַּאי: מִנַּיִן לִמְחַשֵּׁב בְּקָדָשִׁים שֶׁהוּא לוֹקֶה? תַּלְמוּד לוֹמַר: ״לֹא יֵחָשֵׁב״.

**William Davidson Edition - English:**
**And Rav Mari teaches** that **Rabbi Yannai says: From where** is it derived **that one who has** improper **intentions with regard to sacrificial** animals **is flogged** like one who transgressed a prohibition? **The verse states: “Neither shall it be credited [*lo yeḥashev*],”** i.e., one reads the verse as if it states: One shall not have improper intention [*lo y’ḥashev*].


###### Zevachim 29b:9
[Zevachim 29b:9](https://torahapp.org/share/book/Zevachim/r/29b:9)

אֲמַר לֵיהּ רַב אָשֵׁי לְרַב מָרִי: לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה הוּא, וְכׇל לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה – אֵין לוֹקִין עָלָיו! אֲמַר לֵיהּ: רַבִּי יְהוּדָה הִיא, דְּאָמַר: לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה – לוֹקִין עָלָיו.

**William Davidson Edition - English:**
**Rav Ashi said to Rav Mari:** But **it is a prohibition that does not involve an action, and** the principle is that **for** transgressing **any prohibition that does not involve an action one is not flogged.** Rav Mari **said to him: It is** in accordance with the opinion of **Rabbi Yehuda, who says: For** transgressing **a prohibition that does not involve an action one is flogged.**


###### Zevachim 29b:10
[Zevachim 29b:10](https://torahapp.org/share/book/Zevachim/r/29b:10)

**מַתְנִי׳** זֶה הַכְּלָל: כׇּל הַשּׁוֹחֵט, וְהַמְקַבֵּל, וְהַמְהַלֵּךְ, וְהַזּוֹרֵק; לֶאֱכוֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכוֹל, וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר; כְּזַיִת; חוּץ לִמְקוֹמוֹ – פָּסוּל, וְאֵין בּוֹ כָּרֵת. חוּץ לִזְמַנּוֹ – פִּגּוּל, וְחַיָּיבִין עָלָיו כָּרֵת; וּבִלְבַד שֶׁיַּקְרִיב הַמַּתִּיר כְּמִצְוָתוֹ.

**William Davidson Edition - English:**
**MISHNA:** **This is the principle:** With regard to **anyone who slaughters** the animal, **or who collects** the blood, **or who conveys** the blood, **or who sprinkles** the blood, with intent **to partake of an item whose** typical **manner** is such that one **partakes** of it, e.g., the meat of the offering, **or to burn an item whose** typical **manner** is such that one **burns** it on the altar, if his intent was to partake of or to burn the measure of **an olive-bulk outside its** designated **area,** the offering is **disqualified, but there is no** liability for ***karet* for** burning or partaking of **it.** If his intent was to do so **beyond its** designated **time,** the offering is ***piggul* and one is liable** to receive ***karet* for** burning or partaking of **it, provided that the permitting factor,** the blood, **is sacrificed in accordance with its mitzva.**


###### Zevachim 29b:11
[Zevachim 29b:11](https://torahapp.org/share/book/Zevachim/r/29b:11)

כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? שָׁחַט בִּשְׁתִיקָה, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ; אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה; אוֹ שֶׁשָּׁחַט וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ – זֶהוּ שֶׁמַּקְרִיב הַמַּתִּיר כְּמִצְוָתוֹ.

**William Davidson Edition - English:**
**How** is **the permitting factor sacrificed in accordance with its mitzva?** If one **slaughtered** the animal **in silence** with no specific intent, and **he collected and conveyed and sprinkled** the blood with intent to burn or partake of the offering **beyond its** designated **time; or** if one **slaughtered** it with intent to burn or partake of the offering **beyond its** designated **time, and he collected and conveyed and sprinkled** the blood **in silence; or** if one **slaughtered** the animal **and collected and conveyed and sprinkled** the blood with intent to burn or partake of the offering **beyond its** designated **time, that is** the case **where** one **sacrifices the permitting factor in accordance with its mitzva.**


###### Zevachim 29b:12
[Zevachim 29b:12](https://torahapp.org/share/book/Zevachim/r/29b:12)

כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? שָׁחַט חוּץ לִמְקוֹמוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ; אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ; אוֹ שֶׁשָּׁחַט וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ (וְלִזְמַנּוֹ).

**William Davidson Edition - English:**
**How** is **the permitting factor not sacrificed in accordance with its mitzva?** If one **slaughtered** the animal with intent to burn it or partake of it **outside its** designated **area,** and **he collected and conveyed and sprinkled** the blood with intent to burn it or partake of it **beyond its** designated **time; or** if one **slaughtered** the animal with intent to burn it or partake of it **beyond its** designated **time,** and **collected and conveyed and sprinkled** the blood with intent to burn it or partake of it **outside its** designated **area; or** if one **slaughtered** the animal **and collected and conveyed and sprinkled** the blood with intent to burn it or partake of it **outside its** designated **area,** these are cases in which the permitting factor is not sacrificed in accordance with the mitzva.


###### Zevachim 29b:13
[Zevachim 29b:13](https://torahapp.org/share/book/Zevachim/r/29b:13)

הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ; אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִיבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן; אוֹ שֶׁשָּׁחַט וְקִבֵּל וְהִלֵּךְ וְזָרַק דָּמָן שֶׁלֹּא לִשְׁמָן – זֶהוּ שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ.

**William Davidson Edition - English:**
Similarly, in the case of **the Paschal offering and the sin offering that one slaughtered not for their sake, and** one **collected and conveyed and sprinkled** the blood with intent to burn it or partake of it **beyond its** designated **time; or** if one **slaughtered** the Paschal offering or sin offering with intent to burn it or partake of it **beyond its** designated **time,** and **he collected and conveyed and sprinkled** the blood **not for their sake; or that one slaughtered** the Paschal offering or sin offering **and collected and conveyed and sprinkled their blood not for their sake, that is** the case of an offering **whose permitting factor is not sacrificed in accordance with its mitzva.**


###### Zevachim 29b:14
[Zevachim 29b:14](https://torahapp.org/share/book/Zevachim/r/29b:14)

לֶאֱכוֹל כְּזַיִת בַּחוּץ כְּזַיִת לְמָחָר; כְּזַיִת לְמָחָר כְּזַיִת בַּחוּץ; כַּחֲצִי זַיִת בַּחוּץ כַּחֲצִי זַיִת לְמָחָר; כַּחֲצִי זַיִת לְמָחָר כַּחֲצִי זַיִת בַּחוּץ – פָּסוּל, וְאֵין בּוֹ כָּרֵת.

**William Davidson Edition - English:**
If one performed one of the sacrificial rites with the intent **to eat an olive-bulk outside** its designated area and **an olive-bulk the next day,** or **an olive-bulk the next day** and **an olive-bulk outside** its designated area, or **half an olive-bulk outside** its designated area and **half an olive-bulk the next day,** or **half an olive-bulk the next day** and **half an olive-bulk outside** its designated area, the offering is **disqualified and there is no** liability for ***karet* for** burning or partaking of **it.**


###### Zevachim 29b:15
[Zevachim 29b:15](https://torahapp.org/share/book/Zevachim/r/29b:15)

אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל: כׇּל שֶׁמַּחְשֶׁבֶת הַזְּמַן קָדְמָה לְמַחְשֶׁבֶת הַמָּקוֹם – פִּגּוּל, וְחַיָּיבִין עָלָיו כָּרֵת. וְאִם מַחְשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחְשֶׁבֶת הַזְּמַן – פָּסוּל, וְאֵין בּוֹ כָּרֵת. וַחֲכָמִים אוֹמְרִים: זֶה וָזֶה – פָּסוּל, וְאֵין בּוֹ כָּרֵת. לֶאֱכוֹל כַּחֲצִי זַיִת לְהַקְטִיר כַּחֲצִי זַיִת – כָּשֵׁר; שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין.

**William Davidson Edition - English:**
**Rabbi Yehuda said** that **this is the principle:** In **any** case **where the intent** with regard to **the time preceded the intent** with regard to **the area,** the offering is ***piggul* and one is liable** to receive ***karet* for** burning or partaking of **it. And if the intent** with regard to **the area preceded the intent** with regard to **the time,** the offering is **disqualified and there is no** liability for ***karet* for** burning or partaking of **it. And the Rabbis say:** In both **this** case **and that** case, the offering is **disqualified and there is no** liability for ***karet* for** burning or partaking of **it.** If his intent was **to eat half an olive-bulk** and **to burn half an olive-bulk** not at the appropriate time or in the appropriate area, the offering is **fit because eating and burning do not join together.**


###### Zevachim 29b:16
[Zevachim 29b:16](https://torahapp.org/share/book/Zevachim/r/29b:16)

**גְּמָ׳** אָמַר אִילְפָא: מַחְלוֹקֶת בִּשְׁתֵּי עֲבוֹדוֹת; אֲבָל בַּעֲבוֹדָה אַחַת – דִּבְרֵי הַכֹּל עֵירוּב מַחְשָׁבוֹת הָוֵי. וְרַבִּי יוֹחָנָן אָמַר: אַף בַּעֲבוֹדָה אַחַת מַחְלוֹקֶת.

**William Davidson Edition - English:**
**GEMARA:** With regard to the disagreement between Rabbi Yehuda and the Rabbis concerning a case where one has intent with regard to both time and area, **Ilfa says:** There is **a disagreement** only **with regard to two** sacrificial **rites,** i.e., where each intent was held during a different rite, **but** if both were held **in** the course of **one rite, all agree** that **it constitutes a combination of intentions,** and the offering is not rendered *piggul*. **And Rabbi Yoḥanan says: Even** if the intentions were both held **in** the course of **one rite,** there is still **a disagreement.**


###### Zevachim 29b:17
[Zevachim 29b:17](https://torahapp.org/share/book/Zevachim/r/29b:17)

בִּשְׁלָמָא לְאִילְפָא – מִדְּרֵישָׁא בִּשְׁתֵּי עֲבוֹדוֹת, סֵיפָא נָמֵי בִּשְׁתֵּי עֲבוֹדוֹת. אֶלָּא לְרַבִּי יוֹחָנָן – רֵישָׁא בִּשְׁתֵּי עֲבוֹדוֹת, וְסֵיפָא בַּעֲבוֹדָה אַחַת?!

**William Davidson Edition - English:**
The Gemara asks: **Granted,** the mishna is understandable **according to Ilfa, since the first clause** of the mishna: If one slaughtered the animal in silence with no specific intent and collected…beyond its designated time, etc., is referring to different intentions held **in** the course of **two** sacrificial **rites,** one can assume that **the latter clause** is referring **to two rites as well. But according to Rabbi Yoḥanan,** could it be that **the first clause** is referring **to two rites, and the latter clause** is referring **to** only **one rite?**