## Zevachim Daf 33a

###### Zevachim 33a:1
[Zevachim 33a:1](https://torahapp.org/share/book/Zevachim/r/33a:1)

מִכְּלָל דְּתַרְוַיְיהוּ סְבִירָא לְהוּ: טוּמְאָה דְּחוּיָה הִיא בְּצִבּוּר.

**William Davidson Edition - English:**
The Gemara comments: It can be derived **by inference that both** Abaye and Rava **hold** that **impurity is overridden in** cases involving the **public** and is not entirely permitted.


###### Zevachim 33a:2
[Zevachim 33a:2](https://torahapp.org/share/book/Zevachim/r/33a:2)

לֵימָא מְסַיַּיע לֵיהּ: כׇּל הַסְּמִיכוֹת שֶׁהָיוּ שָׁם קוֹרֵא עֲלֵיהֶן אֲנִי תֵּכֶף לִסְמִיכָה שְׁחִיטָה;

**William Davidson Edition - English:**
The Gemara returns to discussing Ulla’s statement that partial entry of a ritually impure individual is considered entry: **Let us say** that a *baraita* (*Tosefta*, *Nega’im* 8:10) **supports** Ulla’s opinion: Concerning **all the** cases of **placing hands that were there** in the Temple, **I say about them** that the principle: **Immediately** following the **placing** of **hands** on the head of an offering is its **slaughter,** is applied, meaning that these acts must take place uninterruptedly and in the same location.


###### Zevachim 33a:3
[Zevachim 33a:3](https://torahapp.org/share/book/Zevachim/r/33a:3)

חוּץ מִזּוֹ שֶׁהָיְתָה בְּשַׁעַר נִקָּנוֹר, שֶׁאֵין מְצוֹרָע יָכוֹל לִיכָּנֵס לְשָׁם עַד שֶׁמַּזִּין עָלָיו מִדַּם חַטָּאתוֹ וּמִדַּם אֲשָׁמוֹ. וְאִי אָמְרַתְּ בִּיאָה בְּמִקְצָת לֹא שְׁמָהּ בִּיאָה – לִיעַיֵּיל יְדֵיהּ וְלִסְמוֹךְ!

**William Davidson Edition - English:**
This is so **except for this** case of a leper who places hands on his guilt offering, **which was** done **in** the threshold of the **Nicanor Gate** and not in the Temple courtyard where the guilt offering was slaughtered. The reason for this is **that a leper cannot enter** the courtyard **until they sprinkle from the blood of his sin offering and from the blood of his guilt offering** on the altar **on his behalf.** The Gemara explains the proof: **And if you say** that **partial entry is not considered entry, let him insert his hands and place** them on the head of the offering, and the offering should then be slaughtered in that location next to the gate.


###### Zevachim 33a:4
[Zevachim 33a:4](https://torahapp.org/share/book/Zevachim/r/33a:4)

אָמַר רַב יוֹסֵף: הָא מַנִּי – רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה הִיא, דְּאָמַר: מְרַחַק צָפוֹן.

**William Davidson Edition - English:**
**Rav Yosef said:** There is no proof from here, as in accordance with **whose** opinion **is this** *baraita*? **It is** in accordance with the opinion of **Rabbi Yosei, son of Rabbi Yehuda, who says** that the northern side of the courtyard in which it is permitted to slaughter offerings of the most sacred order, which includes a guilt offering, includes only the area to the north of the altar and not the entire northern section of the courtyard. This area is **far north** of the entrance to the courtyard, i.e., more than twenty-two cubits away. Consequently, even if the leper were to insert his hands into the courtyard and place them on the head of his guilt offering, it would not be permitted to slaughter it there.


###### Zevachim 33a:5
[Zevachim 33a:5](https://torahapp.org/share/book/Zevachim/r/33a:5)

וְלֶיעֱבֵד פִּישְׁפֵּשׁ! אַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַיְיהוּ: ״הַכֹּל בִּכְתָב מִיַּד ה׳ עָלַי הִשְׂכִּיל אֶת כׇּל מְלֶאכֶת הַתַּבְנִית״.

**William Davidson Edition - English:**
The Gemara suggests: **But let an opening [*pishpash*] be made** in the northern courtyard wall facing the altar, where the leper can insert his hands. The Gemara explains: **Abaye and Rava both say** that such structural changes cannot be made to the Temple, since the verse states with regard to the Temple construction: **“All in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern”** (I Chronicles 28:19).


###### Zevachim 33a:6
[Zevachim 33a:6](https://torahapp.org/share/book/Zevachim/r/33a:6)

אִיכָּא דְּאָמְרִי, אָמַר רַב יוֹסֵף: כָּל הַסּוֹמֵךְ – רֹאשׁוֹ וְרוּבּוֹ מַכְנִיס, מַאי טַעְמָא? כֹּל כֹּחוֹ בָּעֵינַן; הִלְכָּךְ לָא אֶפְשָׁר.

**William Davidson Edition - English:**
**There are** those **who say** that **Rabbi Yosef said** another explanation as to why the leper cannot insert his hands into the courtyard and place them on the head of the offering: **Anyone who places hands** on the head of an offering must **insert his head and most of his** body into the courtyard. **What is the reason? We require** placing hands with **all** of **his force. Therefore,** it is **not possible** for the leper to perform the placing of his hands properly without entering the courtyard, and the placing of hands on the offering is done instead in the threshold of the Nicanor Gate.


###### Zevachim 33a:7
[Zevachim 33a:7](https://torahapp.org/share/book/Zevachim/r/33a:7)

מַאי קָסָבַר? אִי קָסָבַר סְמִיכַת אֲשַׁם מְצוֹרָע דְּאוֹרָיְיתָא, וְתֵכֶף לִסְמִיכָה שְׁחִיטָה דְּאוֹרָיְיתָא – לֵיעוּל וְלִסְמוֹךְ לְהֶדְיָא, דְּרַחֲמָנָא אָמַר!

**William Davidson Edition - English:**
The Gemara clarifies: **What** does the *tanna* of the *baraita* **hold? If he holds** that **placing hands** on the head of **a guilt offering of a leper** is **by Torah law, and** the principle that **immediately** following the **placing** of **hands** on the head of an offering must be its **slaughter** is also **by Torah law, let** the leper **openly insert** his hands into the courtyard **and place** them on the head of the offering, **as the Merciful One states** in the Torah that he must do so.


###### Zevachim 33a:8
[Zevachim 33a:8](https://torahapp.org/share/book/Zevachim/r/33a:8)

אָמַר רַב אַדָּא בַּר מַתְנָה: גְּזֵירָה שֶׁמָּא יַרְבֶּה בִּפְסִיעוֹת. אִיכָּא דְּאָמְרִי, אָמַר רַב אַדָּא בַּר מַתְנָה: סְמִיכַת אֲשַׁם מְצוֹרָע דְּאוֹרָיְיתָא, וְתֵכֶף לִסְמִיכָה שְׁחִיטָה לָאו דְּאוֹרָיְיתָא.

**William Davidson Edition - English:**
**Rav Adda bar Mattana says:** In principle that should be done. But the prohibition against the leper entering the courtyard is a rabbinic **decree,** due to the concern that **perhaps he will increase** his **steps,** enter the courtyard more than is necessary, and be liable for entering there in a state of impurity. **There are** those **who say** that **Rav Adda bar Mattana says** that **placing hands** on the head of **a guilt offering of a leper** is indeed **by Torah law, but** the requirement that **immediately** following the **placing** of **hands** is the **slaughter** is **not by Torah law.** Therefore, he places hands on the offering outside of the courtyard.


###### Zevachim 33a:9
[Zevachim 33a:9](https://torahapp.org/share/book/Zevachim/r/33a:9)

מֵיתִיבִי: ״וְסָמַךְ... וְשָׁחַט״ – מָה סְמִיכָה בִּטְהוֹרִין, אַף שְׁחִיטָה בִּטְהוֹרִין. וְאִי אָמְרַתְּ לָאו דְּאוֹרָיְיתָא – בִּטְמֵאִין נָמֵי מַשְׁכַּחַתְּ לַהּ!

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita* cited previously (32a): The verse states: **“And he shall place** his hand upon the head of the burnt offering…**And he shall slaughter** the bull” (Leviticus 1:4–5). **Just as placing hands** may be performed only **by ritually pure** individuals, **so too,** the **slaughter** may be performed only **by ritually pure** individuals. **And if you say** that the requirement that placing hands must immediately precede the slaughter is **not by Torah law,** then **with regard to ritually impure** individuals **you also find** that placing hands may be performed, since they can do so outside the courtyard.


###### Zevachim 33a:10
[Zevachim 33a:10](https://torahapp.org/share/book/Zevachim/r/33a:10)

אֶלָּא אֵיפוֹךְ – סְמִיכַת אֲשַׁם מְצוֹרָע לָאו דְּאוֹרָיְיתָא, וְתֵכֶף לִסְמִיכָה שְׁחִיטָה דְּאוֹרָיְיתָא.

**William Davidson Edition - English:**
**Rather, reverse** it and say that **placing hands** on the head of the **guilt offering of a leper** is **not by Torah law,** and therefore the leper must do so outside the courtyard, **but** with regard to offerings that require placing of hands by Torah law, the requirement that **immediately** following the **placing** of **hands** must be the **slaughter** is **by Torah law.**