## Zevachim Daf 48a

###### Zevachim 48a:1
[Zevachim 48a:1](https://torahapp.org/share/book/Zevachim/r/48a:1)

פַּר וְשָׂעִיר שֶׁל יוֹם הַכִּיפּוּרִים כּוּ׳. מִכְּדֵי צָפוֹן בְּעוֹלָה כְּתִיב, נִיתְנֵי עוֹלָה בְּרֵישָׁא!

**William Davidson Edition - English:**
§ The mishna teaches: With regard to **the bull and the goat of Yom Kippur,** their slaughter is in the north and the collection of their blood in a service vessel is in the north. The Gemara asks: Why does the mishna list these sin offerings first? **After all,** while the *halakha* that slaughter must be in the **north** of the Temple courtyard **is written** in the Torah **with regard to a burnt offering** (Leviticus 1:11), the Torah does not explicitly state that the other offerings must be slaughtered in the north. Therefore, **let** the *tanna* of the mishna **teach** the *halakha* of **a burnt offering first.**


###### Zevachim 48a:2
[Zevachim 48a:2](https://torahapp.org/share/book/Zevachim/r/48a:2)

חַטָּאת – אַיְּידֵי דְּאָתֵי מִדְּרָשָׁא, חַבִּיבָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara answers: **Since** the location for slaughtering the **sin offering is derived through interpretation, it is dear to** the *tanna*, and therefore he gives it precedence. The verse states: “Speak to Aaron and to his sons, saying: This is the law of the sin offering: In the place where the burnt offering is slaughtered shall the sin offering be slaughtered before the Lord; it is most holy” (Leviticus 6:18). The Gemara (55a) derives from this verse that the sin offering must be slaughtered in the same place as the burnt offering, i.e., in the north of the Temple courtyard.


###### Zevachim 48a:3
[Zevachim 48a:3](https://torahapp.org/share/book/Zevachim/r/48a:3)

וְנִיתְנֵי חַטָּאוֹת הַחִיצוֹנוֹת! אַיְּידֵי דְּנִכְנַס דָּמָן לִפְנַי וְלִפְנִים, חַבִּיבָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara challenges: **But let** the *tanna* of the mishna **teach** first the *halakha* of **the external sin offerings,** since those are the offerings to which the verse is referring. The Gemara explains: **Since** the **blood** of the Yom Kippur sin offerings **enters the innermost sanctum,** these offerings are **dear to** the *tanna*, and he taught them first.


###### Zevachim 48a:4
[Zevachim 48a:4](https://torahapp.org/share/book/Zevachim/r/48a:4)

וְצָפוֹנָה בְּעוֹלָה הֵיכָא כְּתִיבָא? ״וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה״.

**William Davidson Edition - English:**
The Gemara asks: **And where** is it **written** that **a burnt offering** must be slaughtered in the **north** of the Temple courtyard? The Gemara answers that with regard to a sheep that is brought as a burnt offering the Torah states: **“And he shall slaughter it on the side of the altar northward** before the Lord; and Aaron’s sons, the priests, shall dash its blood against the altar round about” (Leviticus 1:11).


###### Zevachim 48a:5
[Zevachim 48a:5](https://torahapp.org/share/book/Zevachim/r/48a:5)

אַשְׁכְּחַן בֶּן צֹאן, בֶּן בָּקָר מְנָא לַן? אָמַר קְרָא: ״וְאִם מִן הַצֹּאן״ – וָי״ו מוֹסִיף עַל עִנְיָן רִאשׁוֹן, וְיִלְמַד עֶלְיוֹן מִתַּחְתּוֹן.

**William Davidson Edition - English:**
The Gemara clarifies: **We have found** that this verse provides a source that **a young sheep** burnt offering must be slaughtered in the north. **From where do we** derive that **a young bull** burnt offering must also be slaughtered in the north? The Gemara answers: **The verse states: “And if** his offering be **of the flock,** whether of the sheep, or of the goats, for a burnt offering, he shall offer it a male without blemish” (Leviticus 1:10). The conjunctive “and” represented by the letter ***vav* adds to the previous matter.** The previous passage addresses cattle offerings. **And let** the **upper** passage, the place of the slaughter of a bull, **be learned from** the **lower** passage, the place of slaughtering a sheep.


###### Zevachim 48a:6
[Zevachim 48a:6](https://torahapp.org/share/book/Zevachim/r/48a:6)

הָנִיחָא לְמַאן דְּאָמַר מְלַמְּדִין; אֶלָּא לְמַאן דְּאָמַר אֵין מְלַמְּדִין, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara comments: **This works out well according to the one who says** that **we learn** *halakhot* in this manner. **But according to the one who says** that **we do not learn** *halakhot* in this manner, **what is there to say?**


###### Zevachim 48a:7
[Zevachim 48a:7](https://torahapp.org/share/book/Zevachim/r/48a:7)

דְּתַנְיָא: ״וְאִם נֶפֶשׁ וְגוֹ׳״ – לְחַיֵּיב עַל סְפֵק מְעִילוֹת אָשָׁם תָּלוּי. דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים פּוֹטְרִין. מַאי, לָאו בְּהָא קָא מִיפַּלְגִי: מָר סָבַר לְמֵידִין, וּמַר סָבַר אֵין לְמֵידִין?

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: Immediately following the passage in the Torah addressing a guilt offering for misuse of consecrated property, the Torah discusses the *halakhot* of a provisional guilt offering, brought by one who is uncertain as to whether he committed a sin that requires a sin offering. The verse states: **“And if anyone** sin, and does any of the commandments which the Lord has commanded not to be done, though he did not know it, yet is he guilty, and shall bear his iniquity” (Leviticus 5:17). This serves **to render** him **liable** to bring **a provisional guilt offering for uncertain misuse** of consecrated property; this is **the statement of Rabbi Akiva. And the Rabbis deem** him **exempt** in such a case. The Gemara suggests: **What, is it not** that **they disagree with regard to this:** One **Sage,** Rabbi Akiva, **holds** that **we learn** *halakhot* of the upper passage from the lower passage, **and** the other **Sage,** i.e., the Rabbis, **holds** that **we do not learn** *halakhot* in this manner?


###### Zevachim 48a:8
[Zevachim 48a:8](https://torahapp.org/share/book/Zevachim/r/48a:8)

אָמַר רַב פָּפָּא: דְּכוּלֵּי עָלְמָא לְמֵידִין; וְהַיְינוּ טַעְמָא דְּרַבָּנַן: נֶאֱמַר כָּאן ״מִצְוֹת״, וְנֶאֱמַר בְּחַטַּאת חֵלֶב ״מִצְוֹת״;

**William Davidson Edition - English:**
**Rav Pappa said:** This is not correct, **as everyone** holds that **we learn** *halakhot* of the upper passage from the lower passage. **And this is** the **reason that the Rabbis** exempt from bringing an offering one who is uncertain whether he misused consecrated property: They learn a verbal analogy. **It is stated here:** “And if anyone sin, and does any of the **commandments** which the Lord has commanded not to be done” (Leviticus 5:17). **And it is stated with regard to the sin offering for** eating forbidden **fat:** “And if any one of the common people sin through error, in doing any of the **commandments** which the Lord has commanded not to be done, and be guilty” (Leviticus 4:27).


###### Zevachim 48a:9
[Zevachim 48a:9](https://torahapp.org/share/book/Zevachim/r/48a:9)

מָה לְהַלָּן – דָּבָר שֶׁחַיָּיבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת, אַף כָּאן – שֶׁחַיָּיבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת.

**William Davidson Edition - English:**
The verbal analogy teaches that **just as there,** the sin offering is brought only for an act **that for its intentional** violation **one is liable** to be punished with ***karet*, and for its unwitting** violation one is liable to bring **a sin offering, so too here,** one brings a provisional guilt offering only for an act **that for its intentional** violation **one is liable** to be punished with ***karet*, and for its unwitting** violation one is liable to bring **a sin offering,** which is not the case concerning misuse of consecrated property.


###### Zevachim 48a:10
[Zevachim 48a:10](https://torahapp.org/share/book/Zevachim/r/48a:10)

וְרַבִּי עֲקִיבָא – מָה לְהַלָּן בִּקְבוּעָה, אַף כָּאן בִּקְבוּעָה; לְאַפּוֹקֵי חַטָּאת דְּטוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו, דְּעוֹלֶה וְיוֹרֵד הוּא.

**William Davidson Edition - English:**
The Gemara asks: **And** what does **Rabbi Akiva** derive from this verbal analogy? He learns that **just as there** the verse obligates one to bring **a fixed** sin offering, **so too here,** with regard to the provisional guilt offering, one brings it for a case of uncertain transgression of a prohibition for which one would be liable to bring **a fixed** sin offering, **to exclude a sin offering** brought for uncertain transgression **of** the **defiling of** the **Temple or sacrificial** foods, **as** the sin offering for that transgression is not fixed, but **is a sliding-scale** offering. If the sinner is poor he brings a meal offering or a bird offering; if he is rich he brings an animal offering. In a case of uncertainty one does not bring a provisional guilt offering.


###### Zevachim 48a:11
[Zevachim 48a:11](https://torahapp.org/share/book/Zevachim/r/48a:11)

וְרַבָּנַן – אֵין גְּזֵירָה שָׁוָה לְמֶחֱצָה. וְרַבִּי עֲקִיבָא נָמֵי, אֵין גְּזֵירָה שָׁוָה לְמֶחֱצָה!

**William Davidson Edition - English:**
**And** as for **the Rabbis,** who derived a different *halakha* from the verbal analogy, they hold that **there is no verbal analogy for half** of a matter. Once a provisional guilt offering is compared to a sin offering, it must be completely similar, and both matters are derived from the verbal analogy. The Gemara asks: **But Rabbi Akiva also** must hold that **there is no verbal analogy for half** of a matter, so why does he not agree with the derivation of the Rabbis?


###### Zevachim 48a:12
[Zevachim 48a:12](https://torahapp.org/share/book/Zevachim/r/48a:12)

אִין הָכִי נָמֵי; וְהָכָא בְּהָא קָמִיפַּלְגִי: רַבִּי עֲקִיבָא סָבַר: ״וְאִם נֶפֶשׁ״ כְּתִיב – וָי״ו מוֹסִיף עַל עִנְיָן רִאשׁוֹן;

**William Davidson Edition - English:**
The Gemara reconsiders: **Yes,** this **is indeed so. And here they disagree with regard to this: Rabbi Akiva holds** that **it is written** with regard to the provisional guilt offering: **“And if anyone** sin, and does any of the commandments which the Lord has commanded not to be done, though he did not know it, yet is he guilty, and shall bear his iniquity” (Leviticus 5:17). The word “and” represented by the letter ***vav* adds to the previous matter.** When a phrase begins with the conjunction *vav*, it is a continuation of the previous matter, and the *halakhot* of the previous passage can be learned from the subsequent passage. Therefore one brings a provisional guilt offering for uncertain misuse of consecrated property.


###### Zevachim 48a:13
[Zevachim 48a:13](https://torahapp.org/share/book/Zevachim/r/48a:13)

וְרַבָּנַן נָמֵי, הָכְתִיב ״וְאִם נֶפֶשׁ״! לֵימָא בְּהָא קָמִיפַּלְגִי – דְּמָר סָבַר הֶיקֵּשׁ עֲדִיף, וּמָר סָבַר גְּזֵירָה שָׁוָה עֲדִיף?

**William Davidson Edition - English:**
The Gemara asks: **But** according to the opinion of **the Rabbis also, isn’t it written: “And if anyone** sin”? **Let us say** that **they disagree about this: As** one **Sage,** Rabbi Akiva, **holds** that a derivation from **a juxtaposition is preferable,** and derives from the juxtaposition of the *halakhot* of misuse of consecrated property to the *halakhot* of a provisional guilt offering that one is liable to bring a provisional guilt offering if he is not certain whether he misused consecrated property. **And** one **Sage,** i.e., the Rabbis, **holds** that a derivation from **a verbal analogy is preferable,** and therefore derives from a verbal analogy between the passage of misuse of consecrated property and the passage of a sin offering for eating forbidden fat that one is not liable to bring a provisional guilt offering if he is not certain whether he misused consecrated property.


###### Zevachim 48a:14
[Zevachim 48a:14](https://torahapp.org/share/book/Zevachim/r/48a:14)

לָא, דְּכוּלֵּי עָלְמָא – דְּהֶיקֵּשׁ עֲדִיף; וְאָמְרִי לָךְ רַבָּנַן: תַּחְתּוֹן הוּא דְּגָמַר מֵעֶלְיוֹן –

**William Davidson Edition - English:**
The Gemara rejects this: **No,** it may be **that everyone** agrees **that** a derivation from **a juxtaposition is preferable. And the Rabbis would say to you** that the reason one is exempt from bringing a provisional guilt offering in a case of uncertain misuse of consecrated property is that the juxtaposition should be understood in the opposite manner. **It is** the **lower** passage **that** is **derived from** the **upper** passage.


###### Zevachim 48a:15
[Zevachim 48a:15](https://torahapp.org/share/book/Zevachim/r/48a:15)

לְאָשָׁם בְּכֶסֶף שְׁקָלִים. שֶׁלֹּא תֹּאמַר: לֹא יְהֵא סְפֵיקוֹ חָמוּר מִוַּדָּאוֹ; מָה וַדָּאוֹ חַטָּאת בַּת דַּנְקָא, אַף סְפֵיקוֹ אָשָׁם בַּר דַּנְקָא.

**William Davidson Edition - English:**
The juxtaposition teaches that a provisional **guilt offering** must be a ram **worth** a minimum of two **silver shekels,** as is the *halakha* with regard to the offering brought for misuse of consecrated property. This derivation is needed **so that you should not say** that a provisional guilt offering, brought for **his uncertain** transgression, **should not be** more **stringent than** the offering one brings in a case of **his definite** transgression. According to that claim, one would say that **just as** for **his definite** transgression one may bring **a sin offering worth** only **one-sixth [*danka*]** of a dinar, **so too,** for **his uncertain** transgression one may bring a provisional **guilt offering worth** only **one-sixth** of a dinar.


###### Zevachim 48a:16
[Zevachim 48a:16](https://torahapp.org/share/book/Zevachim/r/48a:16)

וְרַבִּי עֲקִיבָא, הָא סְבָרָא מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״זֹּאת תּוֹרַת הָאָשָׁם״ – תּוֹרָה אַחַת לְכׇל הָאֲשָׁמוֹת.

**William Davidson Edition - English:**
The Gemara asks: **And from where** does **Rabbi Akiva** derive **this conclusion?** The Gemara answers: **He derives** it **from** the verse that states: **“And this is the law of the guilt offering”** (Leviticus 7:1), which teaches that there is **one law for all of the guilt offerings** and they must all be worth at least two shekels, provisional guilt offerings included.


###### Zevachim 48a:17
[Zevachim 48a:17](https://torahapp.org/share/book/Zevachim/r/48a:17)

תִּינַח מַאן דְּאִית לֵיהּ ״תּוֹרַת״; מַאן דְּלֵית לֵיהּ ״תּוֹרַת״ מֵהֵיכָא גָּמַר? גָּמַר ״בְּעֶרְכְּךָ״–״בְּעֶרְכְּךָ״.

**William Davidson Edition - English:**
The Gemara asks: This **works out well** according to **one who holds** that there is a derivation from the word **“law,”** but according to the **one who does not hold** that there is a derivation from the word **“law,” from where does he learn** that all guilt offerings must have the same minimum value? The Gemara answers: **He learns** it from a verbal analogy between the term **“according to your valuation”** stated with regard to a guilt offering for misuse of consecrated property (Leviticus 5:15) and the term **“according to your valuation”** stated with regard to a provisional guilt offering (Leviticus 5:18) and a guilt offering for robbery (Leviticus 5:25).


###### Zevachim 48a:18
[Zevachim 48a:18](https://torahapp.org/share/book/Zevachim/r/48a:18)

תִּינַח הֵיכָא דִּכְתִיב ״בְּעֶרְכְּךָ״; אֲשַׁם שִׁפְחָה חֲרוּפָה דְּלָא כְּתִיב בֵּיהּ ״בְּעֶרְכְּךָ״, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: This **works out well** concerning guilt offerings **where it is written “according to your valuation,”** but with regard to **a guilt offering** brought for engaging in sexual intercourse with **an espoused maidservant, concerning which** it is **not written** in the Torah **“according to your valuation,” what is there to say?** How does one derive that the guilt offering brought for engaging in sexual intercourse with an espoused maidservant must be worth a minimum of two silver shekels?


###### Zevachim 48a:19
[Zevachim 48a:19](https://torahapp.org/share/book/Zevachim/r/48a:19)

גָּמַר ״בְּאֵיל״–״בְּאֵיל״.

**William Davidson Edition - English:**
The Gemara answers that it is **derived** from a verbal analogy between the term **“with the ram”** stated with regard to a guilt offering for misuse of consecrated property (Leviticus 5:16) and the term **“with the ram”** stated with regard to the guilt offering for engaging in sexual intercourse with an espoused maidservant (Leviticus 19:22).


###### Zevachim 48a:20
[Zevachim 48a:20](https://torahapp.org/share/book/Zevachim/r/48a:20)

חַטָּאת מְנָא לַן דְּבָעֲיָא צָפוֹן? דִּכְתִיב: ״וְשָׁחַט אֶת הַחַטָּאת בִּמְקוֹם הָעוֹלָה״.

**William Davidson Edition - English:**
§ The Gemara returns to discuss the mishna. **From where do we** derive that **a sin offering requires** slaughter in the **north** of the Temple courtyard? The Gemara answers: **As it is written** with regard to an individual sin offering: “And he shall place his hand upon the head of the sin offering, **and slaughter the sin offering in the place of the burnt offering”** (Leviticus 4:29). Just as a burnt offering must be slaughtered in the north of the Temple courtyard, so too, a sin offering must also be slaughtered in the north.


###### Zevachim 48a:21
[Zevachim 48a:21](https://torahapp.org/share/book/Zevachim/r/48a:21)

אַשְׁכְּחַן שְׁחִיטָה, קַבָּלָה מְנָא לַן? דִּכְתִיב: ״וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת״.

**William Davidson Edition - English:**
The Gemara asks: **We have found** from this verse that the **slaughter** must be in the north. **From where do we** derive that **collection** of the blood must also be in the north? The Gemara answers: **As it is written: “And the priest shall take of the blood of the sin offering** with his finger and place it upon the corners of the altar of burnt offering, and all its remaining blood he shall pour out at the base of the altar” (Leviticus 4:34). As this verse immediately follows the verse discussing the slaughter of a sin offering, evidently the taking of the blood is performed in the same place as the slaughter.


###### Zevachim 48a:22
[Zevachim 48a:22](https://torahapp.org/share/book/Zevachim/r/48a:22)

מְקַבֵּל עַצְמוֹ מְנָא לַן? אָמַר קְרָא: ״וְלָקַח״ – ״לוֹ יִקַּח״.

**William Davidson Edition - English:**
The Gemara asks: **From where do we** derive that **the one collecting** the blood must **himself** stand in the north of the Temple courtyard? Perhaps he may stand near the north and extend his arm to collect the blood. The Gemara answers that **the verse states: “And** the priest **shall take [*velakaḥ*]”** (Leviticus 4:34), which can be read, as: **He will take himself [*lo yikkaḥ*].**


###### Zevachim 48a:23
[Zevachim 48a:23](https://torahapp.org/share/book/Zevachim/r/48a:23)

אַשְׁכְּחַן לְמִצְוָה, לְעַכֵּב מִנַּיִן? קְרָא אַחְרִינָא כְּתִיב: ״וְשָׁחַט אוֹתוֹ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת הָעוֹלָה״, וְתַנְיָא: הֵיכָן עוֹלָה [נִשְׁחֶטֶת] – בַּצָּפוֹן; אַף זֶה בַּצָּפוֹן.

**William Davidson Edition - English:**
The Gemara asks: **We have found** that the offering must be slaughtered in the north and the blood collected in the north **to** perform the **mitzva** in the optimal manner. **From where** is it derived that if one slaughters the offering or collects the blood anywhere else the offering is **disqualified?** The Gemara answers: **It is written** in **another verse** which speaks of a goat sin offering brought by a king who sins: “And he shall place his hand upon the head of the goat **and slaughter it in the place where they slaughter the burnt offering** before the Lord; it is a sin offering” (Leviticus 4:24). **And it is taught** in a *baraita*: **Where is the burnt offering slaughtered? In the north. This** sin offering of a king must **also** be slaughtered **in the north** of the Temple courtyard.