## Zevachim Daf 55a

###### Zevachim 55a:1
[Zevachim 55a:1](https://torahapp.org/share/book/Zevachim/r/55a:1)

**גְּמָ׳** מְנָא לַן דְּבָעֵי צָפוֹן? דְּתָנֵי רַבָּה בַּר רַב חָנָן קַמֵּיהּ דְּרָבָא: ״וַעֲשִׂיתֶם שְׂעִיר עִזִּים אֶחָד לְחַטָּאת״ – מָה חַטָּאת בַּצָּפוֹן, אַף שַׁלְמֵי צִבּוּר בַּצָּפוֹן.

**William Davidson Edition - English:**
**GEMARA:** **From where do we** derive **that** the communal peace offerings, i.e., the two sheep brought on *Shavuot*, **require** slaughter in the **north** of the Temple courtyard? The Gemara answers: **As Rabba bar Rav Ḥanan taught before Rava:** The passage in the Torah discussing the offerings of *Shavuot* states: **“And you shall offer one he-goat for a sin offering,** and two male sheep in their first year for a sacrifice of peace offerings” (Leviticus 23:19). The peace offerings are juxtaposed with the sin offering. **Just as** the **sin offering** must be slaughtered **in the north** of the Temple courtyard, **so too, communal peace offerings** must be slaughtered **in the north** of the Temple courtyard.


###### Zevachim 55a:2
[Zevachim 55a:2](https://torahapp.org/share/book/Zevachim/r/55a:2)

אֲמַר לֵיהּ רָבָא: וְכִי חַטָּאת מֵהֵיכָן לָמְדָה – מֵעוֹלָה; דָּבָר הַלָּמֵד בְּהֶיקֵּשׁ חוֹזֵר וּמְלַמֵּד בְּהֶיקֵּשׁ?!

**William Davidson Edition - English:**
**Rava said to him: But from where** is the requirement to slaughter **a sin offering** in the north of the Temple courtyard **derived?** It is derived **from** its juxtaposition with **a burnt offering,** as 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). In the realm of consecrated matters, can **a matter derived via a juxtaposition then teach** its *halakha* **via a juxtaposition?** The Gemara (49b) demonstrates that it cannot.


###### Zevachim 55a:3
[Zevachim 55a:3](https://torahapp.org/share/book/Zevachim/r/55a:3)

אֶלָּא מִדְּתָנֵי רַב מָרִי בְּרֵיהּ דְּרַב כָּהֲנָא: ״עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם״ – מָה עוֹלָה קׇדְשֵׁי קָדָשִׁים, אַף זִבְחֵי שַׁלְמֵי צִבּוּר קׇדְשֵׁי קָדָשִׁים; מָה עוֹלָה בַּצָּפוֹן, אַף זִבְחֵי שַׁלְמֵי צִבּוּר בַּצָּפוֹן.

**William Davidson Edition - English:**
Rava explains: **Rather,** the source that communal peace offerings must be slaughtered in the north of the Temple courtyard is derived **from** that **which Rav Mari, son of Rav Kahana, teaches:** The verse states: “Also in the day of your gladness, and in your appointed seasons, and in your New Moons, you shall blow with the trumpets **over your burnt offerings, and over your peace offerings;** and they shall be to you for a memorial before your God: I am the Lord your God” (Numbers 10:10). This verse directly juxtaposes burnt offerings with communal peace offerings. **Just as burnt offerings** are **offerings of the most sacred order, so too, communal peace offerings** are **offerings of the most sacred order.** Furthermore, **just as a burnt offering** must be slaughtered **in the north** of the Temple courtyard, **so too, communal peace offerings** must be slaughtered **in the north** of the Temple courtyard.


###### Zevachim 55a:4
[Zevachim 55a:4](https://torahapp.org/share/book/Zevachim/r/55a:4)

אֶלָּא הֶיקֵּשָׁא קַמָּא לְמַאי אֲתָא? כִּי חַטָּאת – מָה חַטָּאת אֵינָהּ נֶאֱכֶלֶת אֶלָּא לְזִכְרֵי כְהוּנָּה, אַף זִבְחֵי שַׁלְמֵי צִבּוּר לְזִכְרֵי כְהוּנָּה.

**William Davidson Edition - English:**
The Gemara asks: **Rather, what** *halakha* does **the first juxtaposition** between communal peace offerings and the he-goat sin offering **come to** teach? The Gemara answers: It teaches that the *halakhot* of communal peace offerings are **like** the *halakhot* of **a sin offering. Just as a sin offering is eaten only by male priests, so too, communal peace offerings** are eaten only **by male priests.**


###### Zevachim 55a:5
[Zevachim 55a:5](https://torahapp.org/share/book/Zevachim/r/55a:5)

אֲמַר לֵיהּ אַבָּיֵי: אִי הָכִי, גַּבֵּי אֵיל נָזִיר דִּכְתִיב: ״וְהִקְרִיב אֶת קׇרְבָּנוֹ לַה׳ כֶּבֶשׂ בֶּן שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה, וְכַבְשָׂה אַחַת בַּת שְׁנָתָהּ [תְּמִימָה] לְחַטָּאת, וְאַיִל אֶחָד [תָּמִים] לִשְׁלָמִים״ – הָכִי נָמֵי נֵימָא דְּהִקִּישׁ הַכָּתוּב לְחַטָּאת: מָה חַטָּאת אֵינָהּ נֶאֱכֶלֶת אֶלָּא לְזִכְרֵי כְהוּנָּה, אַף אֵיל נָזִיר נָמֵי אֵינוֹ נֶאֱכָל אֶלָּא לְזִכְרֵי כְהוּנָּה?!

**William Davidson Edition - English:**
**Abaye said to** Rava: **If so,** then **with regard to a nazirite’s ram,** concerning **which it is written** in the verse: **“And he shall present his offering to the Lord, one he-lamb in its first year without blemish for a burnt offering, and one ewe-lamb in its first year without blemish for a sin offering, and one ram without blemish for a peace offering”** (Numbers 6:14), **so too shall we say that the Torah juxtaposed** the nazirite’s ram **with a sin offering** of a nazirite to teach that **just as a sin offering is eaten only by male priests, so too, a nazirite’s ram is eaten only by male priests?** As the next mishna states, a nazirite’s ram may be eaten by every ritually pure Jew.


###### Zevachim 55a:6
[Zevachim 55a:6](https://torahapp.org/share/book/Zevachim/r/55a:6)

הָכִי הַשְׁתָּא?! הָתָם, כֵּיוָן דִּכְתִיב ״וְלָקַח הַכֹּהֵן אֶת הַזְּרֹעַ בְּשֵׁלָה מִן הָאַיִל״ – מִכְּלָל דְּכוּלֵּיהּ בְּעָלִים אָכְלִי לֵיהּ.

**William Davidson Edition - English:**
Rava answers: **How can** these cases **be compared? There,** with regard to the nazirite’s ram, **since it is written: “And the priest shall take the foreleg of the ram when it is cooked”** (Numbers 6:19), **by inference** one can deduce **that the owner may eat all of** the remaining portions of the animal.


###### Zevachim 55a:7
[Zevachim 55a:7](https://torahapp.org/share/book/Zevachim/r/55a:7)

זְרוֹעַ בְּשֵׁלָה מִיהָא לָא לִיתְאֲכִיל אֶלָּא לְזִכְרֵי כְהוּנָּה! קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara asks: If so, **in any event,** the **cooked foreleg** of the nazirite’s ram **should be eaten only by male priests.** The mishna states that the cooked foreleg may be eaten by priests, their wives, and their slaves. The Gemara concedes: This is **difficult.** Based on its juxtaposition with the sin offering of a nazirite, the *halakha* should be that only the male priests may eat it, yet that is not the case.


###### Zevachim 55a:8
[Zevachim 55a:8](https://torahapp.org/share/book/Zevachim/r/55a:8)

וְאִיבָּעֵית אֵימָא: קׇדְשֵׁי אִקְּרִי, קׇדְשֵׁי קֳדָשִׁים לָא אִיקְּרוּ. וְאֶלָּא לְמַאי הִלְכְתָא אִיתַּקַּשׁ? אָמַר רָבָא: שֶׁאִם גִּלַּח עַל אֶחָד מִשְּׁלׇשְׁתָּן – יָצָא.

**William Davidson Edition - English:**
The Gemara offers another explanation: **And if you wish, say** that the foreleg of the nazirite’s ram **is called sacred, but it is not called an offering of the most sacred order.** Therefore, it cannot be juxtaposed with the sin offering of a nazirite in this regard. The Gemara asks: **But rather, with regard to what *halakha* is** the nazirite’s ram **juxtaposed** with the sin offering of a nazirite? **Rava says:** It is juxtaposed to teach **that if** the nazirite **shaved after** the sacrifice of any **one of the three** offerings, he has **fulfilled** his obligation after the fact.


###### Zevachim 55a:9
[Zevachim 55a:9](https://torahapp.org/share/book/Zevachim/r/55a:9)

**מַתְנִי'** הַתּוֹדָה וְאֵיל נָזִיר, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכׇל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין בְּכׇל הָעִיר, לְכׇל אָדָם, בְּכׇל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת. הַמּוּרָם מֵהֶם כְּיוֹצֵא בָּהֶן, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם.

**William Davidson Edition - English:**
**MISHNA:** **The thanks offering and nazirite’s ram** are **offerings of lesser sanctity. Their slaughter** is **anywhere in the** Temple **courtyard, and their blood requires two placements that are four, and they are eaten throughout the city** of Jerusalem, **by every person,** i.e., any ritually pure Jew, prepared **in any** manner of **food** preparation, **on** the **day** the offering was sacrificed **and** during the **night** that follows, **until midnight.** The status of the portion **that is separated from them** and given to the priests **is similar to theirs; but** the portion **that is separated is eaten by the priests, by their wives, and by their children, and by their slaves.**


###### Zevachim 55a:10
[Zevachim 55a:10](https://torahapp.org/share/book/Zevachim/r/55a:10)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״אֶת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה תֹּאכְלוּ בְּמָקוֹם טָהוֹר״ – אָמַר רַבִּי נְחֶמְיָה: וְכִי רִאשׁוֹנִים בְּטוּמְאָה אֲכָלוּם?!

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: The verse states with regard to the priests: **“And the breast of waving and the thigh of heaving you shall eat in a pure place;** you, and your sons, and your daughters with you; for they are given as your due, and your sons’ due, out of the peace offerings of the children of Israel” (Leviticus 10:14). **Rabbi Neḥemya said: But did they eat** the **first** offerings, mentioned in the previous two verses, **in** a place of **impurity?** The previous verses make reference to the remainder of the meal offering, which also had to be eaten in a pure place.


###### Zevachim 55a:11
[Zevachim 55a:11](https://torahapp.org/share/book/Zevachim/r/55a:11)

אֶלָּא טָהוֹר – מִכְּלָל שֶׁהוּא טָמֵא; טָהוֹר מִטּוּמְאַת מְצוֹרָע, וְטָמֵא מִטּוּמְאַת זָב. וְאֵיזֶה זֶה? זֶה מַחֲנֵה יִשְׂרָאֵל.

**William Davidson Edition - English:**
**Rather, by inference,** the word **“pure”** in this context is referring to a place **that is** to some degree **ritually impure,** but pure in some respects. The priest must eat in a place that is **pure due to the impurity of a leper, but** it may be a place that is **impure due to the impurity of a man who experiences a gonorrhea-like discharge [*zav*]. And which** place **is this? This** is **the Israelites’ camp** in the wilderness, and, once the Temple was built in Jerusalem, the entire city of Jerusalem. A *zav* could remain in these places, but not a leper. This is the source for the *halakha* in the mishna that these offerings may be eaten anywhere in Jerusalem.


###### Zevachim 55a:12
[Zevachim 55a:12](https://torahapp.org/share/book/Zevachim/r/55a:12)

וְאֵימָא טָהוֹר מִטּוּמְאַת זָב וְטָמֵא מִטּוּמְאַת מֵת – וְאֵיזֶה זֶה, זֶה מַחֲנֵה לְוִיָּה!

**William Davidson Edition - English:**
The Gemara asks: **But** why not **say** that the word “pure” is referring to a place which is **pure from the impurity of a *zav* and impure due to ritual impurity** imparted by **a corpse? And which** place **is this? This** is **the Levites’ camp** in the wilderness, and, once the Temple was built in Jerusalem, the Temple Mount.


###### Zevachim 55a:13
[Zevachim 55a:13](https://torahapp.org/share/book/Zevachim/r/55a:13)

אָמַר אַבָּיֵי, אָמַר קְרָא: ״וַאֲכַלְתֶּם אֹתָהּ בְּמָקוֹם קָדוֹשׁ״ – אוֹתָהּ בְּמָקוֹם קָדוֹשׁ וְלֹא אַחֶרֶת בְּמָקוֹם קָדוֹשׁ, אַפְּקַהּ לְמַחֲנֵה לְוִיָּה; הֲדַר כְּתִיב: ״בְּמָקוֹם טָהוֹר״ – אַפְּקַהּ לְמַחֲנֵה יִשְׂרָאֵל.

**William Davidson Edition - English:**
**Abaye says** that **the verse states** with regard to the meal offering: **“And you shall eat it in a sacred place”** (Leviticus 10:13). The word “it” is a restriction, teaching that one must eat **“it,”** i.e., the meal offering, **in a sacred place,** i.e., in the camp of the Divine Presence, **but** one is **not** required to eat **another** offering, i.e., the breast of waving and the thigh of heaving, **in a sacred place.** This **removes** the portions from the camp of the Divine Presence, **to** be eaten in **the Levites’ camp. Then it is written:** “You shall eat **in a pure place,”** which **removes** the portions from the Levites’ camp, **to** be eaten in **the Israelites’ camp.**


###### Zevachim 55a:14
[Zevachim 55a:14](https://torahapp.org/share/book/Zevachim/r/55a:14)

רָבָא אָמַר: ״אוֹתָהּ בְּמָקוֹם קָדוֹשׁ״ – וְלֹא אַחֶרֶת בְּמָקוֹם קָדוֹשׁ, אַפְּקַהּ לִגְמָרֵי. הֲדַר כְּתַב רַחֲמָנָא: ״תֹּאכְלוּ בִּמְקוֹם טָהוֹר״ – עָיְילָא לְמַחֲנֵה יִשְׂרָאֵל.

**William Davidson Edition - English:**
**Rava says** a different explanation: **“It,”** i.e., the meal offering, must be eaten **in a sacred place, but** one is **not** required to eat **another** offering, i.e., the breast of waving and the thigh of heaving, **in a sacred place.** This verse **removes** the portions **completely** from any pure place, and according to this stage of Rava’s interpretation, these portions may be eaten anywhere. **Then the Merciful One wrote: “You shall eat in a pure place,”** which **brings it into the Israelites’ camp,** which is a pure place, relative to everywhere outside it.


###### Zevachim 55a:15
[Zevachim 55a:15](https://torahapp.org/share/book/Zevachim/r/55a:15)

וְאֵימָא עַיְּילַאּ לְמַחֲנֵה לְוִיָּה! לַחֲדָא מְעַיְּילִינַן, לְתַרְתֵּי לָא מְעַיְּילִינַן.

**William Davidson Edition - English:**
The Gemara asks: **But** why not **say** that the verse **brings it into the Levites’ camp,** which is also referred to as pure? The Gemara answers: **We bring it into one** camp, adjacent to the area outside the encampment of the Jewish people, but **we do not bring it into two** camps.


###### Zevachim 55a:16
[Zevachim 55a:16](https://torahapp.org/share/book/Zevachim/r/55a:16)

אִי הָכִי, אַפּוֹקֵי נָמֵי – לַחֲדָא מַפְּקִינַן, לְתַרְתֵּי לָא מַפְּקִינַן! וְעוֹד, ״לֹא תוּכַל לֶאֱכוֹל בִּשְׁעָרֶיךָ״ כְּתִיב! אֶלָּא מְחַוַּורְתָּא כִּדְאַבָּיֵי.

**William Davidson Edition - English:**
The Gemara asks: **If so, also** with regard to **removing it,** why not say that **we remove it to one** place, but **we do not remove it from two** places? Accordingly, the initial derivation should be to eat it in the Israelites’ camp. **And furthermore, it is written: “You may not eat within your gates** the tithe of your grain, or of your wine, or of your oil, or the firstborn of your herd or of your flock, nor any of your vows which you vow, nor your gift offerings, nor the offering of your hand” (Deuteronomy 12:17). This verse negates the possibility that an offering may be eaten “in your gates,” i.e., outside of Jerusalem. **Rather, it is clear** that the source for the ruling of the *baraita* is **in accordance with** the explanation **of Abaye.**


###### Zevachim 55a:17
[Zevachim 55a:17](https://torahapp.org/share/book/Zevachim/r/55a:17)

**מַתְנִי׳** שְׁלָמִים – קָדָשִׁים קַלִּים – שְׁחִיטָתָן בְּכׇל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין בְּכׇל הָעִיר, לְכׇל אָדָם, בְּכׇל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד; הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָּהֶם, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם, וְלִבְנֵיהֶם, וּלְעַבְדֵיהֶם.

**William Davidson Edition - English:**
**MISHNA:** **Peace offerings** are **offerings of lesser sanctity. Their slaughter** is **anywhere in the** Temple **courtyard, and their blood requires two placements that are four, and they are eaten throughout the city** of Jerusalem, **by every person,** i.e., any ritually pure Jew, prepared **in any** manner of **food** preparation, **for two days and one night,** i.e., the day on which they are slaughtered, the following day, and the intervening night. The status of the portion **that is separated from them** and given to the priests **is similar to theirs; but** the portion **that is separated is eaten by the priests, by their wives, and by their children, and by their slaves.**


###### Zevachim 55a:18
[Zevachim 55a:18](https://torahapp.org/share/book/Zevachim/r/55a:18)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד״; ״וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד״; ״וְשָׁחַט אוֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד״ –

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: With regard to cattle peace offerings, the verse states: “And he shall lay his hand upon the head of his offering, **and slaughter it at the entrance of the Tent of Meeting”** (Leviticus 3:2). With regard to sheep peace offerings the verse states: “And he shall lay his hand upon the head of his offering, **and slaughter it before the Tent of Meeting”** (Leviticus 3:8). With regard to goat peace offerings the verse states: “And he shall lay his hand upon the head of it, **and slaughter it before the Tent of Meeting”** (Leviticus 3:13).


###### Zevachim 55a:19
[Zevachim 55a:19](https://torahapp.org/share/book/Zevachim/r/55a:19)

לְהַכְשִׁיר אֶת כׇּל הָרוּחוֹת בְּקָדָשִׁים קַלִּים. קַל וָחוֹמֶר לַצָּפוֹן: וּמָה קׇדְשֵׁי קֳדָשִׁים, שֶׁלֹּא הוּכְשְׁרוּ בְּכׇל הָרוּחוֹת – הוּכְשְׁרוּ בַּצָּפוֹן; קָדָשִׁים קַלִּים, שֶׁהוּכְשְׁרוּ בְּכׇל הָרוּחוֹת – אֵינוֹ דִּין שֶׁהוּכְשְׁרוּ בַּצָּפוֹן?!

**William Davidson Edition - English:**
This repetition serves **to render fit all directions** of the Temple courtyard **for** the slaughter of **offerings of lesser sanctity.** From here one can derive **an *a fortiori*** inference **to** permit slaughter in **the north** of the Temple courtyard: **Just as** the rites of slaughtering **offerings of the most sacred order, which are not rendered fit in all directions, are rendered fit in the north,** with regard to the rites of slaughtering **offerings of lesser sanctity, which are rendered fit in all directions, is it not logical that they are rendered fit in the north?**


###### Zevachim 55a:20
[Zevachim 55a:20](https://torahapp.org/share/book/Zevachim/r/55a:20)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: לֹא נֶאֱמַר הַכָּתוּב אֶלָּא לְהַכְשִׁיר צָפוֹן; שֶׁיָּכוֹל וַהֲלֹא דִּין הוּא: וּמָה קָדָשִׁים קַלִּים, שֶׁהוּכְשְׁרוּ בְּכׇל הָרוּחוֹת – לֹא הוּכְשַׁר מְקוֹמָן אֵצֶל קׇדְשֵׁי קָדָשִׁים; קׇדְשֵׁי קֳדָשִׁים, שֶׁלֹּא הוּכְשְׁרוּ אֶלָּא בַּצָּפוֹן – אֵינוֹ דִּין שֶׁלֹּא הוּכְשַׁר מְקוֹמָן אֵצֶל קָדָשִׁים קַלִּים?! תַּלְמוּד לוֹמַר: ״אֹהֶל מוֹעֵד״.

**William Davidson Edition - English:**
**Rabbi Eliezer says:** The repetition of **the verse is stated only to render fit** slaughter in the **north. As** one **might** have thought: **And could this not** be derived through **logical inference? Just as** with regard to **offerings of lesser sanctity, whose** slaughter is **rendered fit in any direction,** nevertheless **their place is not rendered fit for** the slaughter of **offerings of the most sacred order,** with regard to **offerings of the most sacred order, whose** slaughter is **rendered fit only in the north, is it not logical that their place should not be rendered fit for** the slaughter of **offerings of lesser sanctity?** Therefore, **the verse states: “Tent of Meeting,”** to teach that offerings of lesser sanctity may be slaughtered in the north.