## Zevachim Daf 37a

###### Zevachim 37a:1
[Zevachim 37a:1](https://torahapp.org/share/book/Zevachim/r/37a:1)

מִנַּיִן לְכׇל הַדָּמִים שֶׁטְּעוּנִים מַתַּן דָּם לַיְסוֹד? תַּלְמוּד לוֹמַר: ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ״. נָפְקָא לֵיהּ מִדְּרַבִּי – דְּתַנְיָא, רַבִּי אוֹמֵר: ״וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה״ – שֶׁאֵין תַּלְמוּד לוֹמַר ״בַּדָּם״; וּמָה תַּלְמוּד לוֹמַר ״בַּדָּם״?

**William Davidson Edition - English:**
**From where** is it derived **that all** the **blood** that is left over from an offering after the requisite placement **requires placement of blood on the base** of the altar? **The verse states: “And the blood of your offerings shall be poured** upon the altar of the Lord your God” (Deuteronomy 12:27). The Gemara answers: The *tanna* of the first *baraita* **derives** this **from** the verse cited **by Rabbi** Yehuda HaNasi, **as it is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says** with regard to a verse discussing a bird sin offering: **“And the rest of the blood shall be squeezed out** at the base of the altar; it is a sin offering” (Leviticus 5:9). **As** there is **no** need for **the verse to state “of the blood,”** because the entire verse is talking about the blood, **what** is the meaning when **the verse states “of the blood”?**


###### Zevachim 37a:2
[Zevachim 37a:2](https://torahapp.org/share/book/Zevachim/r/37a:2)

לְפִי שֶׁלֹּא לָמַדְנוּ אֶלָּא לַנִּיתָּנִין מַתַּן אַרְבַּע – שֶׁטְּעוּנִין מַתַּן דָּמִים לַיְסוֹד; שְׁאָר דָּמִים מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה״ – שֶׁאֵין תַּלְמוּד לוֹמַר ״בַּדָּם״; וּמָה תַּלְמוּד לוֹמַר ״בַּדָּם״? לִימֵּד עַל כׇּל הַדָּמִים, שֶׁטְּעוּנִין מַתַּן דָּמִים לַיְסוֹד.

**William Davidson Edition - English:**
The *baraita* continues: **Since we** have **learned only about** those offerings whose blood is **placed** on the altar with **four placements,** i.e., outer sin offerings, **that they require placement of the** leftover **blood on the base** of the altar, **from where** is it derived that the same applies to the leftover **blood** of all the **other** offerings? **The verse states: “And the rest of the blood shall be squeezed out** at the base of the altar; it is a sin offering” (Leviticus 5:9). **Since** there is **no** need for **the verse to state “of the blood,”** because the entire verse is talking about the blood, **what** is the meaning when **the verse states “of the blood”?** This **teaches that all the** leftover **blood** from all the offerings **requires placement of blood on the base** of the altar.


###### Zevachim 37a:3
[Zevachim 37a:3](https://torahapp.org/share/book/Zevachim/r/37a:3)

וְאַכַּתִּי לְהָכִי הוּא דְּאָתָא?! מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: מִנַּיִן לַנִּיתָּנִין בִּזְרִיקָה שֶׁנְּתָנָן בִּשְׁפִיכָה – יָצָא? תַּלְמוּד לוֹמַר: ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ״.

**William Davidson Edition - English:**
The Gemara asks: **But still,** does **this** verse, Deuteronomy 12:27, **come to** teach **this** *halakha*, that if a priest placed the blood with one placement, he facilitated atonement? **That** verse **is necessary for that which is taught** in a *baraita*: **From where** is it derived **with regard to** those offerings whose blood is supposed to be **placed by** means of **sprinkling** from a certain distance from the altar, **that** if the priest **placed** the blood **by pouring** it from up close **he has fulfilled** his obligation? **The verse states: “And the blood of your offerings shall be poured** upon the altar of the Lord your God” (Deuteronomy 12:27).


###### Zevachim 37a:4
[Zevachim 37a:4](https://torahapp.org/share/book/Zevachim/r/37a:4)

סָבַר לַהּ כְּרַבִּי עֲקִיבָא, דְּאָמַר: לֹא זְרִיקָה בִּכְלַל שְׁפִיכָה, וְלֹא שְׁפִיכָה בִּכְלַל זְרִיקָה.

**William Davidson Edition - English:**
The Gemara answers that the ruling in this *baraita* is in accordance with the opinion of Rabbi Yishmael, while the *tanna* of the earlier *baraita* **holds in accordance with** the opinion of **Rabbi Akiva, who says: Sprinkling is not included in pouring, and** similarly **pouring is not included in sprinkling.** Rather, these are separate actions performed under different circumstances, and one does not fulfill his obligation to sprinkle the blood by pouring it. Therefore, the verse is available to him to teach that if a priest placed the blood with one placement, he facilitated atonement.


###### Zevachim 37a:5
[Zevachim 37a:5](https://torahapp.org/share/book/Zevachim/r/37a:5)

דִּתְנַן: בֵּרַךְ בִּרְכַּת הַפֶּסַח – פָּטַר אֶת שֶׁל זֶבַח.

**William Davidson Edition - English:**
The Gemara demonstrates that this is the opinion of Rabbi Akiva: This is **as we learned** in a mishna (*Pesaḥim* 121a): If **one recited the blessing over the Paschal offering,** which is: Who sanctified us with His mitzvot and commanded us to eat the Paschal offering, **he has** also **exempted** himself from reciting a blessing over the Festival peace **offering,** i.e., the peace offering that is eaten together with the Paschal offering. The blessing for the Festival peace offering of the fourteenth of Nisan is: Who sanctified us with His mitzvot and commanded us to eat the offering.


###### Zevachim 37a:6
[Zevachim 37a:6](https://torahapp.org/share/book/Zevachim/r/37a:6)

שֶׁל זֶבַח – לֹא פָּטַר אֶת הַפֶּסַח. דִּבְרֵי רַבִּי יִשְׁמָעֵאל.

**William Davidson Edition - English:**
If he recited the blessing over the Festival **offering, he has not exempted** himself from reciting a blessing over **the Paschal offering.** This is **the statement of Rabbi Yishmael.** Rabbi Yishmael’s reasoning is based on the *halakha* that the blood of the Paschal offering is poured, while the blood of the Festival offering is sprinkled. He maintains that sprinkling is included in the more general category of pouring, and therefore the blessing over the Paschal offering includes the Festival offering. Pouring is not included in the more limited category of sprinkling, and therefore reciting the blessing over the Festival offering does not exempt one from reciting a blessing over the Paschal offering.


###### Zevachim 37a:7
[Zevachim 37a:7](https://torahapp.org/share/book/Zevachim/r/37a:7)

רַבִּי עֲקִיבָא אוֹמֵר: לֹא זוֹ פּוֹטֶרֶת זוֹ, וְלֹא זוֹ פּוֹטֶרֶת זוֹ.

**William Davidson Edition - English:**
The mishna continues: **Rabbi Akiva says: This** blessing **does not exempt** one from reciting a blessing over **that one, and that** blessing **does not exempt** one from reciting a blessing over **this one.** Sprinkling is not included in pouring, and pouring is not included in sprinkling. Therefore, there is a separate blessing for each offering.


###### Zevachim 37a:8
[Zevachim 37a:8](https://torahapp.org/share/book/Zevachim/r/37a:8)

אַכַּתִּי לְהָכִי הוּא דַּאֲתָא?! מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר: מִתּוֹךְ שֶׁנֶּאֱמַר ״אַךְ בְּכוֹר שׁוֹר אוֹ בְכוֹר כֶּשֶׂב אוֹ בְכוֹר עֵז וְגוֹ׳״ – לָמַדְנוּ לִבְכוֹר, שֶׁטָּעוּן מַתַּן דָּמִים וְאֵימוּרִים לְגַבֵּי מִזְבֵּחַ. מַעֲשֵׂר וּפֶסַח מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ״.

**William Davidson Edition - English:**
The Gemara asks: **Still,** does **this** verse, Deuteronomy 12:27, **come to** teach **this** *halakha*, that if a priest placed the blood with one placement he facilitated atonement? That verse **is necessary for that which is taught** in a *baraita*: **Rabbi Yishmael says: Since it is stated: “But the firstborn of a bull, or the firstborn of a sheep, or the firstborn of a goat,** you shall not redeem; they are sacred. You shall sprinkle their blood upon the altar and shall burn their fat for an offering made by fire, for an aroma pleasing to the Lord” (Numbers 18:17), **we learned with regard to a firstborn** animal, which must be given to a priest to be offered on the altar in the Temple, **that it requires placement of** its **blood and sacrificial portions on the altar. From where** is it derived that the same applies to an animal **tithe** offering **and a Paschal offering? The verse states: “And the blood of your offerings shall be poured** upon the altar of the Lord your God” (Deuteronomy 12:27). This verse teaches that all offerings require placement of their blood on the altar.


###### Zevachim 37a:9
[Zevachim 37a:9](https://torahapp.org/share/book/Zevachim/r/37a:9)

סָבַר לַהּ כְּרַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
The Gemara answers that the *tanna* of the earlier *baraita*, who derives from Deuteronomy 12:27 the *halakha* that if a priest placed the blood with one placement he facilitated atonement, **holds in accordance with** the opinion of **Rabbi Yosei HaGelili.** Rabbi Yosei HaGelili maintains that the *halakha* that the blood and sacrificial parts of an animal tithe offering and a Paschal offering must be placed on the altar is derived from the aforementioned verse concerning a firstborn animal: “You shall sprinkle their blood upon the altar and shall burn their fat for an offering made by fire, for an aroma pleasing to the Lord” (Numbers 18:17).


###### Zevachim 37a:10
[Zevachim 37a:10](https://torahapp.org/share/book/Zevachim/r/37a:10)

דְּתַנְיָא, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: ״דָּמוֹ״ לֹא נֶאֱמַר, אֶלָּא ״דָּמָם״; ״חֶלְבּוֹ״ לֹא נֶאֱמַר, אֶלָּא ״חֶלְבָּם״; לִימֵּד עַל בְּכוֹר, מַעֲשֵׂר וּפֶסַח, שֶׁטָּעוּן מַתַּן דָּמִים וְאֵימוּרִין לְגַבֵּי מִזְבֵּחַ.

**William Davidson Edition - English:**
This is **as it is taught** in a *baraita*, that **Rabbi Yosei HaGelili says: It is not stated** in this verse: **Its blood, but** rather: **“Their blood.”** Similarly, **it is not stated: Its fat, but** rather: **“Their fat.”** The plural form **teaches with regard to** the **firstborn** animal, which is mentioned explicitly in the verse, as well as with regard to the animal **tithe** offering **and** the **Paschal offering,** which have a level of sanctity similar to that of a firstborn animal, **that** each **requires placement of** the **blood and sacrificial portions on the altar.**


###### Zevachim 37a:11
[Zevachim 37a:11](https://torahapp.org/share/book/Zevachim/r/37a:11)

וְרַבִּי יִשְׁמָעֵאל – הַאי קְרָא, מַפֵּיק לֵיהּ לְהָכִי וּמַפֵּיק לֵיהּ לְהָכִי?! תְּרֵי תַּנָּאֵי אַלִּיבָּא דְּרַבִּי יִשְׁמָעֵאל.

**William Davidson Edition - English:**
The Gemara asks: **But does Rabbi Yishmael derive** one *halakha* **from this verse and** then **derive** another *halakha* **from this** same verse? It was stated earlier that Rabbi Yishmael derives from the verse “And the blood of your offerings shall be poured” that sprinkling is included in pouring, and yet here he derives from that same verse that the blood of an animal tithe offering and that of a Paschal offering must be presented on the altar. The Gemara answers: These are the opinions of **two *tanna’im*,** each of whom expressed his opinion **in accordance with** the opinion **of Rabbi Yishmael.**


###### Zevachim 37a:12
[Zevachim 37a:12](https://torahapp.org/share/book/Zevachim/r/37a:12)

בִּשְׁלָמָא לְרַבִּי יִשְׁמָעֵאל, דְּמוֹקֵים לֵהּ כּוּלֵּיהּ בִּבְכוֹר – הַיְינוּ דִּכְתִיב: ״וּבְשָׂרָם יִהְיֶה לָּךְ״.

**William Davidson Edition - English:**
The Gemara raises a question with regard to the disagreement about the interpretation of Numbers 18:17. **Granted, according to** the opinion of **Rabbi Yishmael, who interprets the entire** verse as referring **to a firstborn** animal, and according to whom the plural form in the verse is referring to three such firstborns, that of a bull, that of a sheep, and that of a goat, **this** explains that **which is written** immediately afterward: **“And their meat shall be yours”** (Numbers 18:18), in the plural, i.e., the meat of these firstborn animals shall be eaten by the priests.


###### Zevachim 37a:13
[Zevachim 37a:13](https://torahapp.org/share/book/Zevachim/r/37a:13)

אֶלָּא לְרַבִּי יוֹסֵי, דְּמוֹקֵי לֵיהּ נָמֵי בְּמַעֲשֵׂר וָפֶסַח – מַעֲשֵׂר וָפֶסַח בְּעָלִים אָכְלִי לֵיהּ; מַאי ״וּבְשָׂרָם יִהְיֶה לָּךְ״? אֶחָד תָּם וְאֶחָד בַּעַל מוּם;

**William Davidson Edition - English:**
**But according to** the opinion of **Rabbi Yosei, who interprets** this verse as referring **also to** an animal **tithe** offering **and a Paschal offering,** there is a difficulty, as an animal **tithe** offering **and a Paschal offering are eaten by their owners,** not by the priests. If so, **what** is the meaning of the phrase **“and their meat shall be yours”?** The Gemara answers that the plural term “their meat,” is referring not to an animal tithe offering or a Paschal offering, but to different types of firstborns, i.e., **both an unblemished** animal, whose blood is poured on the altar, **and a blemished** one, which is not brought as an offering on the altar.