## Zevachim Daf 35a

###### Zevachim 35a:1
[Zevachim 35a:1](https://torahapp.org/share/book/Zevachim/r/35a:1)

אַף אֲנִי לֹא אָמַרְתִּי אֶלָּא כְּשֶׁנִּתְקַבֵּל בִּכְלִי. וְהוּא גּוּפֵיהּ מְנָא יָדַע? כֹּהֲנִים זְרִיזִין, וְעָבְדִין הַיָּיא וּמִשְׁתַּפְכִין.

**William Davidson Edition - English:**
**I too said** that the blood should be sprinkled **only when it was collected in a vessel.** The Gemara asks: **But he,** Rabbi Yehuda, **himself, from where did he know** if the blood was indeed collected? The Gemara answers: He relies on the fact that **priests are vigilant,** and perform their service properly and collect all of the blood. **But they work swiftly, and** the blood therefore **spills** from the cup.


###### Zevachim 35a:2
[Zevachim 35a:2](https://torahapp.org/share/book/Zevachim/r/35a:2)

וַהֲלֹא דַּם הַתַּמְצִית מְעוֹרָב בּוֹ! רַבִּי יְהוּדָה לְטַעְמֵיהּ, דְּאָמַר: דַּם הַתַּמְצִית קָרוּי דָּם.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t blood of exudate,** which is unfit to be sprinkled upon the altar, **mixed with** the blood of the soul on the floor? The Gemara answers: **Rabbi Yehuda** conforms **to his** standard line of **reasoning, as he says** that **blood of exudate is considered blood.**


###### Zevachim 35a:3
[Zevachim 35a:3](https://torahapp.org/share/book/Zevachim/r/35a:3)

דְּתַנְיָא: דַּם הַתַּמְצִית – בְּאַזְהָרָה. רַבִּי יְהוּדָה אוֹמֵר: בְּכָרֵת.

**William Davidson Edition - English:**
This is **as it is taught** in a *baraita*: **Blood of exudate** is **subject to a prohibition,** and one who consumes it receives lashes. This is not as severe as consuming blood of the soul, the blood that spurts out of an animal as it is being slaughtered, for which one is liable to receive *karet*. **Rabbi Yehuda says:** One who consumes blood of exudate is liable **to** receive ***karet*,** as this blood is treated as proper blood.


###### Zevachim 35a:4
[Zevachim 35a:4](https://torahapp.org/share/book/Zevachim/r/35a:4)

וְהָאָמַר רַבִּי אֶלְעָזָר: מוֹדֶה רַבִּי יְהוּדָה לְעִנְיַן כַּפָּרָה שֶׁאֵינוֹ מְכַפֵּר, שֶׁנֶּאֱמַר: ״כִּי הַדָּם הוּא הַנָּפֶשׁ״ –

**William Davidson Edition - English:**
The Gemara challenges this answer: **But doesn’t Rabbi Elazar say** that **Rabbi Yehuda concedes with regard to atonement that** presenting blood of exudate **does not effect atonement, as it is stated:** “For the soul of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; **for it is the blood** that makes atonement by reason **of the soul”** (Leviticus 17:11).


###### Zevachim 35a:5
[Zevachim 35a:5](https://torahapp.org/share/book/Zevachim/r/35a:5)

דָּם שֶׁהַנֶּפֶשׁ יוֹצְאָה בּוֹ קָרוּי דָּם, שֶׁאֵין הַנֶּפֶשׁ יוֹצְאָה בּוֹ אֵין קָרוּי דָּם!

**William Davidson Edition - English:**
This verse indicates that **blood with which the soul leaves** the animal, i.e., that spurts immediately upon slaughter, **is called blood;** but blood **with which the soul does not leave** the animal, i.e., blood of exudate, **is not called blood.** If so, even according to Rabbi Yehuda, blood of exudate is unfit for presenting upon the altar, and collecting blood from the floor should therefore be ineffective.


###### Zevachim 35a:6
[Zevachim 35a:6](https://torahapp.org/share/book/Zevachim/r/35a:6)

אֶלָּא רַבִּי יְהוּדָה לְטַעְמֵיהּ, דְּאָמַר: אֵין דָּם מְבַטֵּל דָּם.

**William Davidson Edition - English:**
**Rather, Rabbi Yehuda** conforms **to his** line of **reasoning, as he says: Blood does not nullify blood.** Therefore, the blood in the cup that is fit for sprinkling on the altar is not nullified by the blood of exudate, and the entire mixture may be sprinkled on the altar.


###### Zevachim 35a:7
[Zevachim 35a:7](https://torahapp.org/share/book/Zevachim/r/35a:7)

אָמַר לָהֶם רַבִּי יְהוּדָה: לְדִבְרֵיכֶם, לָמָּה פּוֹקְקִין הָעֲזָרָה? אָמְרוּ לוֹ: שֶׁבַח הוּא לִבְנֵי אַהֲרֹן שֶׁיְּהַלְּכוּ עַד אַרְכוּבּוֹתֵיהֶן בַּדָּם.

**William Davidson Edition - English:**
The Gemara cites the continuation of the *baraita*: **Rabbi Yehuda said to** the Rabbis: **According to your statement** that the mixed blood on the floor may not be used, **why do they plug** the drain of **the** Temple **courtyard** on Passover eve and not allow the blood to flow out through it? The Rabbis **said to him: It is** a source of **praise for the sons of Aaron that they should walk in blood up to their ankles,** thereby demonstrating their love for the Temple service.


###### Zevachim 35a:8
[Zevachim 35a:8](https://torahapp.org/share/book/Zevachim/r/35a:8)

וְהָא דָּם הָוֵי חֲצִיצָה! לַח הוּא, וְלָא הָוֵי חֲצִיצָה. דִּתְנַן: הַדָּם וְהַדְּיוֹ וְהַדְּבַשׁ וְהֶחָלָב – יְבֵישִׁין חוֹצְצִין, לַחִין אֵין חוֹצְצִין.

**William Davidson Edition - English:**
The Gemara challenges: **But** the **blood is an interposition** between the feet of the priests and the floor of the Temple, and this should invalidate the service. The Gemara explains: The blood **is moist and is** therefore **not an interposition, as we learned** in a *baraita*: With regard to **blood, ink, honey, and milk,** when they are **dry they interpose,** but when they are **moist they do not interpose.**


###### Zevachim 35a:9
[Zevachim 35a:9](https://torahapp.org/share/book/Zevachim/r/35a:9)

וְהָא קָא מִיתַּוְּוסִי מָאנַיְיהוּ, וּתְנַן: הָיוּ בְּגָדָיו מְטוּשְׁטָשִׁין וְעָבַד – עֲבוֹדָתוֹ פְּסוּלָה! וְכִי תֵּימָא דִּמְדַלּוּ לְהוּ, וְהָתַנְיָא: ״מִדּוֹ״ – כְּמִדָּתוֹ, שֶׁלֹּא יְחַסֵּר וְשֶׁלֹּא יוֹתִיר! בְּהוֹלָכַת אֵבָרִים לַכֶּבֶשׁ, דְּלָאו עֲבוֹדָה הִיא.

**William Davidson Edition - English:**
The Gemara asks further: **But don’t their garments become soiled? And we learned** in a *baraita*: If a priest’s **garments were soiled and he performed** a Temple **rite** while wearing them, **his rite is disqualified. And if you would say that they raised** their garments so that they would stay clean, **but isn’t it taught** in a *baraita*: “And the priest shall put on **his** linen **garment [*middo*** *vad*]” (Leviticus 6:3). The term *middo*, literally, his measure, teaches that his garment must be **according to his measure [*kemiddato*],** i.e., **that it should not be** too **short and that it should not be** too **long.** If the priest raises his garment, it will no longer be exactly his size. The Gemara answers that the priests would walk in the blood only **while carrying the** sacrificial **limbs to the ramp** of the altar, **which is not** actually **a rite,** but only preparation for a rite.


###### Zevachim 35a:10
[Zevachim 35a:10](https://torahapp.org/share/book/Zevachim/r/35a:10)

וְלָא?! וְהָתַנְיָא: ״וְהִקְרִיב הַכֹּהֵן אֶת הַכֹּל״ – זוֹ הוֹלָכַת אֵבָרִים לַכֶּבֶשׁ! אֶלָּא בְּהוֹלָכַת עֵצִים לַמַּעֲרָכָה, דְּלָאו עֲבוֹדָה הִיא. וְלַעֲבוֹדָה הֵיכִי אָזְלִי? אָזְלִי אַאִיצְטְבֵי.

**William Davidson Edition - English:**
The Gemara asks: **And** is it **not** one of the rites? **But isn’t it taught** in a *baraita*: **“And the priest shall bring it all** and burn it upon the altar” (Leviticus 1:13); **this is** referring to **the carrying of the limbs to the ramp? Rather,** the priests would walk in the blood only **while carrying wood to the arrangement** of wood on the altar, **which is not a rite.** The Gemara asks: **But** if the floor of the Temple was full of blood; **how did they walk to** perform **the** actual **rites** without soiling their garments? The Gemara answers: **They would walk on platforms** raised above the floor, so that the blood would not reach their garments.


###### Zevachim 35a:11
[Zevachim 35a:11](https://torahapp.org/share/book/Zevachim/r/35a:11)

**מַתְנִי׳** הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכוֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכוֹל, וּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר – כָּשֵׁר. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who slaughters an offering** with the intent **to eat,** beyond its designated time or outside its designated area, **an item whose** typical **manner** is such that one does **not partake** of it, e.g., the portions of the offering consumed on the altar, **or** with the intent **to burn,** beyond its designated time or outside its designated area, **an item whose** typical **manner** is such that one does **not burn** it on the altar, e.g., the meat of the offering, the offering is **fit, and Rabbi Eliezer deems** it **unfit.**


###### Zevachim 35a:12
[Zevachim 35a:12](https://torahapp.org/share/book/Zevachim/r/35a:12)

לֶאֱכוֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכוֹל, וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר – פָּחוֹת מִכְּזַיִת; כָּשֵׁר. לֶאֱכוֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת – כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין.

**William Davidson Edition - English:**
One who slaughters an offering with the intent **to eat,** beyond its designated time or outside its designated area, **an item whose** typical **manner** is such that one does **partake** of it, **or** with the intent **to burn,** beyond its designated time or outside its designated area, **an item whose** typical **manner** is such that one does **burn** it on the altar, but his intent was to partake or burn **less than an olive-bulk,** the offering is **fit.** If his intent was **to eat half an olive-bulk and to burn half an olive-bulk** beyond its designated time or outside its designated area, the offering is **fit, because eating and burning do not join together.**


###### Zevachim 35a:13
[Zevachim 35a:13](https://torahapp.org/share/book/Zevachim/r/35a:13)

הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכוֹל כְּזַיִת מִן הָעוֹר, וּמִן הָרוֹטֶב, וּמִן הַקֵּיפֶה, וּמִן הָאָלָל, וּמִן הַעֲצָמוֹת, וּמִן הַגִּידִין, וּמִן הַקְּרָנַיִם, וּמִן הַטְּלָפַיִם – חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ; כָּשֵׁר, וְאֵין חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא.

**William Davidson Edition - English:**
In the case of **one who slaughters an offering** with the intent **to eat, beyond its** designated **time or outside its** designated **area, an olive-bulk from the hide, or from the gravy, or from the spices** that amass at the bottom of the pot together with small amounts of meat, **or from a tendon in the neck, or from the bones, or from the tendons, or from the horns, or from the hooves,** the offering is **fit and one is not liable** to receive *karet* **for it,** neither **due to** the prohibition of ***piggul*,** if the sacrificial rites were performed with the intent to partake of the offering beyond its designated time, **nor** due to the prohibition of **leftover** meat beyond the designated time, **nor** due to the prohibition against partaking of the meat while **ritually impure.**


###### Zevachim 35a:14
[Zevachim 35a:14](https://torahapp.org/share/book/Zevachim/r/35a:14)

הַשּׁוֹחֵט אֶת הַמּוּקְדָּשִׁין לֶאֱכוֹל שְׁלִיל אוֹ שִׁילְיָא בַּחוּץ – לֹא פִּיגֵּל. הַמּוֹלֵק אֶת הַתּוֹרִין לֶאֱכוֹל בֵּיצֵיהֶן בַּחוּץ – לֹא פִּיגֵּל.

**William Davidson Edition - English:**
In the case of **one who slaughters sacrificial** female animals with the intent **to eat** the **fetus** of those animals **or** their **placenta outside** the designated area, **he has not rendered** the offering ***piggul*.** Likewise, in the case of **one who pinches doves,** i.e., slaughters them for sacrifice by cutting the napes of their necks with his fingernail, with the intent **to eat their eggs** that are still in their bodies **outside** the designated area, **he has not rendered** the offering ***piggul*.** This is because the fetus, the placenta, and the eggs are not considered part of the body of the animal or the bird.


###### Zevachim 35a:15
[Zevachim 35a:15](https://torahapp.org/share/book/Zevachim/r/35a:15)

חֲלֵב מוּקְדָּשִׁין וּבֵיצֵי תוֹרִין – אֵין חַיָּיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא.

**William Davidson Edition - English:**
For the same reason, one who consumes **the milk of sacrificial** female animals **or the eggs of doves is not liable** to receive *karet* **for** it, neither **due to** the prohibition of ***piggul*, nor** due to the prohibition of ***notar*, nor** due to the prohibition against partaking of the meat while **ritually impure.**


###### Zevachim 35a:16
[Zevachim 35a:16](https://torahapp.org/share/book/Zevachim/r/35a:16)

**גְּמָ׳** אָמַר רַבִּי אֶלְעָזָר: פִּיגֵּל בַּזֶּבַח – נִתְפַּגֵּל הַשְּׁלִיל. בַּשְּׁלִיל – לֹא נִתְפַּגֵּל הַזֶּבַח. פִּיגֵּל בָּאָלָל – נִתְפַּגְּלָה מוּרְאָה. בַּמּוּרְאָה – לֹא נִתְפַּגֵּל אָלָל.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Elazar says:** If one **renders an offering *piggul*** by slaughtering it with the intent to partake of it beyond its designated time, its **fetus is rendered *piggul*** as well, and one who eats it is liable to receive *karet*. But if he intended to partake **of the fetus** beyond its designated time, **the offering has not been rendered *piggul*.** Likewise, if **he rendered** a bird offering ***piggul* by** having intent to partake of **a tendon in the neck,** which is edible, beyond its designated time, then **the crop** of the bird **is rendered *piggul*** as well, although it is not considered an item that is usually eaten, since there are people who eat it. But if he intended to partake **of the crop** beyond its designated time, then **a tendon in the neck is not rendered *piggul*.**


###### Zevachim 35a:17
[Zevachim 35a:17](https://torahapp.org/share/book/Zevachim/r/35a:17)

פִּיגֵּל בָּאֵימוּרִין – נִתְפַּגְּלוּ פָּרִים. בַּפָּרִים – לֹא נִתְפַּגְּלוּ אֵימוּרִים.

**William Davidson Edition - English:**
If **he rendered** the offering ***piggul*,** i.e., had improper intent **by** intending to burn **the sacrificial portions** that are consumed on the altar beyond their designated time, then **the** rest of the **bulls are rendered *piggul*.** Therefore, if one partakes of their meat, he is liable to receive *karet* due to the prohibition of *piggul*. But if he intended to partake **of** the rest of **the bulls** beyond their designated time, since *piggul* does not apply to them, as they are not destined to be consumed on the altar or to be eaten, **the sacrificial portions** that are consumed on the altar **are not rendered *piggul*.**


###### Zevachim 35a:18
[Zevachim 35a:18](https://torahapp.org/share/book/Zevachim/r/35a:18)

לֵימָא מְסַיַּיע לֵיהּ: וְשָׁוִים שֶׁאִם חִישֵּׁב בַּאֲכִילַת פָּרִים וּבִשְׂרֵיפָתָן – לֹא עָשָׂה וְלֹא כְלוּם. מַאי, לָאו הָא חִישֵּׁב בָּאֵימוּרִים – נִתְפַּגְּלוּ פָּרִים? לָא;

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that the following *baraita* **supports** the opinion of Rabbi Elazar: **And** even those who hold that *piggul* applies to the bulls that are burned **agree that if he intended to partake of the bulls or** to **burn them** beyond their designated time **he did not do anything.** This is because these bulls are not eaten or burned on the altar, and intentions can render an offering *piggul* only in the cases of offerings that are eaten or burned on the altar. The Gemara infers: **What, is it not** possible to infer **that** if **he intended with regard to the sacrificial portions** of the bulls that are consumed on the altar to burn them beyond their designated time, the **bulls are rendered *piggul*,** which is in accordance with the statement of Rabbi Elazar? The Gemara rejects this: **No,**