## Zevachim Daf 31b

###### Zevachim 31b:1
[Zevachim 31b:1](https://torahapp.org/share/book/Zevachim/r/31b:1)

הָא לֶאֱכוֹל וְלֶאֱכוֹל דּוּמְיָא דְּלֶאֱכוֹל וּלְהַקְטִיר, וְהֵיכִי דָּמֵי – בִּשְׁנֵי בְּנֵי אָדָם; מִצְטָרֵף! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
It can be inferred **that** if one had intent **to eat and to eat** in a manner **similar to** a case of intent **to eat** half an olive-bulk **and to burn** half an olive-bulk; Abaye interjects: **And what are the circumstances** of such a case? It is a case **with two people,** i.e., where each one will consume half an olive-bulk. Abaye continues with the conclusion of his statement: Then the two halves **join together.** The Gemara concludes: **Learn from it** that this is so.


###### Zevachim 31b:2
[Zevachim 31b:2](https://torahapp.org/share/book/Zevachim/r/31b:2)

בָּעֵי רָבָא: חִישֵּׁב לֶאֱכוֹל כְּזַיִת בְּיָתֵר מִכְּדֵי אֲכִילַת פְּרָס, מַהוּ? לַאֲכִילַת גָּבוֹהַּ מְדַמֵּינַן לֵיהּ, אוֹ לַאֲכִילַת הֶדְיוֹט מְדַמֵּינַן לֵיהּ?

**William Davidson Edition - English:**
**Rava raises a dilemma:** If one **had intent to eat an olive-bulk in more than** the period of time it takes **to eat a half-loaf** of bread, **what is** the *halakha*? **Do we equate** the consumption of offerings **to the consumption of the Most High,** i.e., the burning of offerings on the altar, for which there is no maximum allotted time? **Or do we equate it to the consumption of an ordinary** person, for whom consumption slower than this rate is not considered eating?


###### Zevachim 31b:3
[Zevachim 31b:3](https://torahapp.org/share/book/Zevachim/r/31b:3)

אָמַר אַבָּיֵי, תָּא שְׁמַע: לֶאֱכוֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת – כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. טַעְמָא דְּלֶאֱכוֹל וּלְהַקְטִיר, הָא לֶאֱכוֹל וְלֶאֱכוֹל – מִצְטָרֵף; וְהָא הַקְטָרָה בְּיוֹתֵר מִכְּדֵי אֲכִילַת פְּרָס הוּא!

**William Davidson Edition - English:**
**Abaye said: Come** and **hear** a proof from the mishna: 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.** One may infer that the **reason** the offering is fit is that he had intent **to eat and to burn** the offering. **But** if he had intent **to eat** half an olive-bulk at the normal rate **and to eat** half an olive-bulk in the time it takes to burn half an olive-bulk, the two would **join together. But** the **burning** of an olive-bulk of an offering can take **more than** the time it takes **to eat a half-loaf** of bread. It therefore seems that there is no upper limit on the time in which one is considered to have consumed an offering.


###### Zevachim 31b:4
[Zevachim 31b:4](https://torahapp.org/share/book/Zevachim/r/31b:4)

דִּלְמָא בְּהֶיסֵּק גָּדוֹל.

**William Davidson Edition - English:**
The Gemara rejects the proof: **Perhaps** the mishna is referring to intent to burn half an olive-bulk **in a large fire,** which can consume it in the time it takes to eat a half-loaf of bread. Accordingly, one may draw the inference only with regard to a case where his intent was to consume the halves of an olive-bulk within this time.


###### Zevachim 31b:5
[Zevachim 31b:5](https://torahapp.org/share/book/Zevachim/r/31b:5)

לֶאֱכוֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת – כָּשֵׁר. טַעְמָא דְּלֶאֱכוֹל וּלְהַקְטִיר, הָא לֶאֱכוֹל וְלֶאֱכוֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכוֹל – מִצְטָרֵף;

**William Davidson Edition - English:**
§ The mishna teaches: If one slaughtered the animal with intent **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.** The Gemara infers: The **reason that** the two halves of an olive-bulk do not join together is because his intent was **to eat** half an olive-bulk **and to burn** half an olive-bulk. **But** if his intent was **to eat** half an olive-bulk of the meat **and to eat** half an olive-bulk of **an item whose** typical **manner** is such that one does **not partake** of it, then the halves do **join together** and disqualify the offering, as both intentions concern eating.


###### Zevachim 31b:6
[Zevachim 31b:6](https://torahapp.org/share/book/Zevachim/r/31b:6)

הָא קָתָנֵי רֵישָׁא: לֶאֱכוֹל אֶת שֶׁדַּרְכּוֹ לֶאֱכוֹל – מִצְטָרֵף; אֶת שֶׁדַּרְכּוֹ לֶאֱכוֹל אִין, שֶׁאֵין דַּרְכּוֹ לָא!

**William Davidson Edition - English:**
The Gemara notes an apparent contradiction: **But the first clause** of the mishna **teaches:** If one’s intent was **to partake** of an item **whose** typical **manner** is such that one **partakes** of it, beyond its designated time, his intent **joins together** to disqualify the offering. One can infer that only if his intent was to partake of an item **whose** typical **manner** is such that one **partakes** of it, **does** his intent join together, but if his intent was to partake of an item **whose** typical **manner** is such that one does **not** partake of it, then it does **not** join together.


###### Zevachim 31b:7
[Zevachim 31b:7](https://torahapp.org/share/book/Zevachim/r/31b:7)

אָמַר רַבִּי יִרְמְיָה: הָא מַנִּי – רַבִּי אֱלִיעֶזֶר הִיא, דְּאָמַר: מְחַשְּׁבִין מֵאֲכִילַת אָדָם לַאֲכִילַת מִזְבֵּחַ, וּמֵאֲכִילַת מִזְבֵּחַ לַאֲכִילַת אָדָם. דִּתְנַן: הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכוֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכוֹל, וּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר – כָּשֵׁר. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל.

**William Davidson Edition - English:**
**Rabbi Yirmeya says:** In accordance with **whose** opinion **is this** latter clause? **It is** in accordance with the opinion of **Rabbi Eliezer, who says: One can have intent** to shift an item’s consumption **from consumption by a person to consumption by** the **altar, or from consumption by** the **altar to consumption by a person. As we learned** in another mishna (35a): In the case of **one who slaughters the offering** with intent **to partake of an item whose** typical **manner** is such that one does **not** partake of it, **or to burn an item whose** typical **manner** is such that one does **not burn** it on the altar, beyond its designated time or outside its designated area, the offering is **fit, and Rabbi Eliezer deems** it **unfit.**


###### Zevachim 31b:8
[Zevachim 31b:8](https://torahapp.org/share/book/Zevachim/r/31b:8)

אַבָּיֵי אָמַר: אֲפִילּוּ תֵּימָא רַבָּנַן – וְלָא תֵּימָא: הָא לֶאֱכוֹל וְלֶאֱכוֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכוֹל, אֶלָּא אֵימָא: הָא לֶאֱכוֹל וְלֶאֱכוֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכוֹל.

**William Davidson Edition - English:**
**Abaye says: You** may **even say** that the latter clause is in accordance with the opinion of **the Rabbis. And do not say** that one should infer from the mishna **that** if his intent was **to eat** half an olive-bulk of an item normally consumed **and to eat** half an olive-bulk of **an item whose** typical **manner** is such that one does **not partake** of it, then the offering is disqualified. **Rather, say** that one infers **that** if his intent was **to eat** half an olive-bulk **and to eat** another half an olive-bulk, both halves from **an item whose** typical **manner** is such that one **partakes** of it, then the halves join together to disqualify the offering.


###### Zevachim 31b:9
[Zevachim 31b:9](https://torahapp.org/share/book/Zevachim/r/31b:9)

מַאי קָא מַשְׁמַע לַן? אִי דָּבָר שֶׁדַּרְכּוֹ לֶאֱכוֹל קָא מַשְׁמַע לַן – מֵרֵישָׁא שְׁמַע מִינַּהּ: כַּחֲצִי זַיִת בַּחוּץ כַּחֲצִי זַיִת לְמָחָר – פָּסוּל; הָא כַּחֲצִי זַיִת לְמָחָר – פִּיגּוּל!

**William Davidson Edition - English:**
The Gemara asks: If so, **what** is this latter clause **teaching us? If it teaches us** that two half olive-bulks from **an item whose** typical **manner** is such that one **partakes** of it, join together, one can already **learn** this **from the first clause** of the mishna: If one has intent to consume **half an olive-bulk outside** its designated area and **half an olive-bulk the next day,** the offering is **disqualified.** One can infer **that** if his intent was to eat the first **half an olive-bulk the next day,** the offering would be rendered ***piggul*.**


###### Zevachim 31b:10
[Zevachim 31b:10](https://torahapp.org/share/book/Zevachim/r/31b:10)

אֶלָּא אִי לֶאֱכוֹל וּלְהַקְטִיר – מִדּוּקְיָא דְּרֵישָׁא שְׁמַע מִינַּהּ: לֶאֱכוֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכוֹל – אִין, שֶׁאֵין דַּרְכּוֹ לֶאֱכוֹל – לֹא;

**William Davidson Edition - English:**
**But if** one will say that this term teaches its literal meaning, that intentions **to eat and to burn** two halves of an olive-bulk do not join together, one can already **learn** this **from the inference** drawn above **from the first clause** of the mishna, namely that intent **to partake** of **an item whose** typical **manner** is such that one **partakes** of it **does** disqualify the offering, but intent to partake of an item **whose** typical **manner** is such that one does **not partake** of it does **not.** By extension, intent to consume half an olive-bulk of such an item does not join to disqualify the offering.


###### Zevachim 31b:11
[Zevachim 31b:11](https://torahapp.org/share/book/Zevachim/r/31b:11)

הַשְׁתָּא וּמָה לֶאֱכוֹל וְלֶאֱכוֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכוֹל – לָא מִצְטָרֵף, לֶאֱכוֹל וּלְהַקְטִיר מִיבְּעֵי?!

**William Davidson Edition - English:**
**Now,** consider the following: **And just as** if when one has intent **to partake** of an item normally eaten **and to partake of an item whose** typical **manner** is such that one does **not partake** of it, his intentions **do not join together,** even though both intentions concern consumption, **is it necessary** for the mishna to teach that intentions **to consume and to burn** do not join together? The last clause therefore seems unnecessary.


###### Zevachim 31b:12
[Zevachim 31b:12](https://torahapp.org/share/book/Zevachim/r/31b:12)

לֶאֱכוֹל וּלְהַקְטִיר אִיצְטְרִיךְ; סָלְקָא דַּעְתָּךְ אָמֵינָא: הָתָם הוּא דְּלָאו כִּי אוֹרְחֵיהּ קָא מְחַשֵּׁב; אֲבָל הָכָא, דִּבְהַאי כִּי אוֹרְחֵיהּ וּבְהַאי כִּי אוֹרְחֵיהּ – אֵימָא לִיצְטָרֵף; קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara responds: It **was necessary** for the mishna to explicitly address the case where one had intent **to eat and to burn,** as it might **enter your mind to say** that it **is** only **there,** where one’s intentions are referring solely to consumption, that they do not join together, **since he has intent** to act in a way that is **not** consistent with **its** typical **manner** and consume an item not normally consumed. **But here, where** his intent is to both eat and burn the offering, such that **with regard to this** half he intends to act **in** a way consistent with **its** typical **manner, and with regard to that** half he intends to act **in** a way consistent with **its** typical **manner,** one might **say** that **they should join together.** Therefore, the mishna **teaches us** that intentions to eat and to burn do not join together.


###### Zevachim 31b:13
[Zevachim 31b:13](https://torahapp.org/share/book/Zevachim/r/31b:13)

**הֲדַרַן עֲלָךְ כׇּל הַזְּבָחִים שֶׁקִּבְּלוּ דָּמָן**


###### Zevachim 31b:14
[Zevachim 31b:14](https://torahapp.org/share/book/Zevachim/r/31b:14)

מַתְנִי׳ **כׇּל הַפְּסוּלִין** שֶׁשָּׁחֲטוּ – שְׁחִיטָתָן כְּשֵׁרָה, שֶׁהַשְּׁחִיטָה כְּשֵׁרָה בְּזָרִים וּבְנָשִׁים וּבַעֲבָדִים וּבִטְמֵאִים. וַאֲפִילּוּ בְּקׇדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִין בַּבָּשָׂר. לְפִיכָךְ הֵן פּוֹסְלִין בְּמַחְשָׁבָה.

**William Davidson Edition - English:**
**MISHNA:** With regard to **all** those **who are unfit** for Temple service **who slaughtered** an offering, **their slaughter is valid, as the slaughter** of an offering **is valid** *ab initio* when performed even **by non-priests, by women, by** Canaanite **slaves, and by ritually impure** individuals. **And** this is the *halakha* **even with** regard to **offerings of the most sacred order, provided that the ritually impure will not touch the flesh** of the slaughtered animal, thereby rendering it impure. **Therefore,** these unfit individuals can **disqualify** the offering **with** prohibited **intent,** e.g., if one of them intended to partake of the offering beyond its designated time or outside its designated area.