## Zevachim Daf 56a

###### Zevachim 56a:1
[Zevachim 56a:1](https://torahapp.org/share/book/Zevachim/r/56a:1)

אוֹרֶךְ מֵאָה וּשְׁמוֹנִים וָשֶׁבַע עַל רוֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ.

**William Davidson Edition - English:**
an area whose **length** is **187** cubits **by 135** cubits in **width.**


###### Zevachim 56a:2
[Zevachim 56a:2](https://torahapp.org/share/book/Zevachim/r/56a:2)

תָּנֵי תַּנָּא קַמֵּיהּ דְּרַב נַחְמָן: כׇּל הָעֲזָרָה הָיְתָה מֵאָה שְׁמוֹנִים וָשֶׁבַע עַל רוֹחַב מֵאָה שְׁלֹשִׁים וְחָמֵשׁ. אֲמַר לֵיהּ, הָכִי אָמַר לִי אַבָּא: כְּגוֹן זֶה – כֹּהֲנִים נִכְנָסִין לְשָׁם וְאוֹכְלִין שָׁם קׇדְשֵׁי קָדָשִׁים, וְשׁוֹחֲטִין שָׁם קָדָשִׁים קַלִּים, וְחַיָּיבִין מִשּׁוּם טוּמְאָה.

**William Davidson Edition - English:**
**A *tanna* taught** a *baraita* **before Rav Naḥman: The entire** Temple **courtyard was 187** cubits in length **by 135** cubits in **width.** Rav Naḥman **said to** the *tanna*: **My father said this to me:** In an area **such as this,** the **priests enter there and eat offerings of the most sacred order there, and slaughter offerings of lesser sanctity there, and are liable due to** entering in a state of **ritual impurity.**


###### Zevachim 56a:3
[Zevachim 56a:3](https://torahapp.org/share/book/Zevachim/r/56a:3)

לְמַעוֹטֵי מַאי? אִילֵּימָא לְמַעוֹטֵי חַלּוֹנוֹת, דְּלָתוֹת וְעוֹבִי הַחוֹמָה – תְּנֵינָא: הַחַלּוֹנוֹת וְעוֹבִי הַחוֹמָה כְּלִפְנִים!

**William Davidson Edition - English:**
The Gemara asks: These specific dimensions serve **to exclude what? If we say** they are stated **to exclude** the **windows, doors, and thickness of the wall, we learn** the opposite in a mishna (*Pesaḥim* 85b): **The windows** in the wall **and the thickness of the wall** are considered **as though** they are **inside** the Temple courtyard.


###### Zevachim 56a:4
[Zevachim 56a:4](https://torahapp.org/share/book/Zevachim/r/56a:4)

וְאֶלָּא לְמַעוֹטֵי לְשָׁכוֹת? וְאִי בְּנוּיוֹת בַּחוֹל וּפְתוּחוֹת לַקֹּדֶשׁ – וְהָתְנַן: תּוֹכָן קוֹדֶשׁ! מִדְּרַבָּנַן.

**William Davidson Edition - English:**
**But rather,** they are stated **to exclude** the **chambers** in the Temple courtyard. The Gemara asks: **And if** it is referring to chambers that are **built in the non-sacred** area, which is outside this designated space, **and open to the sacred** area, **but didn’t we learn** in a mishna (*Ma’aser Sheni* 3:8): The inside of chambers that are built in the sacred area but are open to the non-sacred area is non-sacred, but their roofs are sacred. If they are built in a non-sacred area and open to a sacred area, **their interior** is **sacred** and their roofs are non-sacred? The Gemara answers: They have sanctity **by rabbinic law.**


###### Zevachim 56a:5
[Zevachim 56a:5](https://torahapp.org/share/book/Zevachim/r/56a:5)

וּדְאוֹרָיְיתָא לָא?! וְהָתַנְיָא: לְשָׁכוֹת בְּנוּיוֹת בַּחוֹל, וּפְתוּחוֹת לַקֹּדֶשׁ. מִנַּיִן שֶׁהַכֹּהֲנִים נִכְנָסִין לְשָׁם וְאוֹכְלִים שָׁם קׇדְשֵׁי קָדָשִׁים וּשְׁיָרֵי מִנְחָה? תַּלְמוּד לוֹמַר: ״בַּחֲצַר אֹהֶל מוֹעֵד יֹאכְלוּהָ״ – הַתּוֹרָה רִיבְּתָה חֲצֵירוֹת הַרְבֵּה אֵצֶל אֲכִילָה אַחַת.

**William Davidson Edition - English:**
The Gemara asks: **And** do they **not** have sanctity **by Torah law? But isn’t it taught** in a *baraita*: With regard to the **chambers** that are **built in the non-sacred** area of the Temple Mount **and open to the sacred** area, **from where** is it derived **that the priests enter there and eat there offerings of the most sacred order and the remainders of meal offerings? The verse states** with regard to a meal offering: “It shall be eaten without leaven in a holy place; **in the courtyard of the Tent of Meeting they shall eat it.”** (Leviticus 6:9). The verse could have simply stated: “In a holy place,” which indicates the courtyard. By also stating: “In the courtyard of the Tent of Meeting,” **the Torah amplified many courtyards with one** type of **eating,** i.e., of the meal offering. If the chambers do not have sanctity by Torah law, the Sages would not have permitted the priests to eat offerings of the most sacred order there.


###### Zevachim 56a:6
[Zevachim 56a:6](https://torahapp.org/share/book/Zevachim/r/56a:6)

אָמַר רָבָא: לַאֲכִילָה שָׁאנֵי.

**William Davidson Edition - English:**
**Rava said:** The *halakha* **concerning eating** is **different.** The Torah specifically includes these chambers in addition to the Temple courtyard itself for eating offerings of the most sacred order. By contrast, with regard to slaughtering offerings of lesser sanctity and the punishment for entering the courtyard in a state of ritual impurity, these chambers are not considered sacred by Torah law.


###### Zevachim 56a:7
[Zevachim 56a:7](https://torahapp.org/share/book/Zevachim/r/56a:7)

אֲבָל לְעִנְיַן טוּמְאָה לָא?! וְהָתַנְיָא: לְשָׁכוֹת הַבְּנוּיוֹת לַחוֹל וּפְתוּחוֹת לַקּוֹדֶשׁ – כֹּהֲנִים נִכְנָסִין לְשָׁם וְאוֹכְלִין שָׁם קׇדְשֵׁי קָדָשִׁים, וְאֵין שׁוֹחֲטִין שָׁם קָדָשִׁים קַלִּים, וְחַיָּיבִין מִשּׁוּם טוּמְאָה!

**William Davidson Edition - English:**
The Gemara asks: **But with regard to ritual impurity,** is one **not** liable to receive *karet* for entering these chambers? **But isn’t it taught** in a *baraita*: With regard to the **chambers that are built in the non-sacred** area **and** that **open to the sacred** area, **priests enter there and eat offerings of the most sacred order there, but may not slaughter offerings of lesser sanctity there, and are liable** to receive *karet* **due to ritual impurity** if they enter there while ritually impure?


###### Zevachim 56a:8
[Zevachim 56a:8](https://torahapp.org/share/book/Zevachim/r/56a:8)

לָאו אָמְרַתְּ ״אֵין שׁוֹחֲטִין״? תְּנִי נָמֵי ״אֵין חַיָּיבִין״.

**William Davidson Edition - English:**
Rava could answer: **Did you not say** in the *baraita* that **they may not slaughter** offerings of lesser sanctity in those chambers? If so, emend the text of the *baraita* and **teach also: They are not liable** to receive *karet* for entering in a state of ritual impurity.


###### Zevachim 56a:9
[Zevachim 56a:9](https://torahapp.org/share/book/Zevachim/r/56a:9)

בִּשְׁלָמָא אֵין שׁוֹחֲטִין – בָּעֵינָא כְּנֶגֶד הַפֶּתַח, וְלֵיכָּא; אֶלָּא אֵין חַיָּיבִין – אַמַּאי?

**William Davidson Edition - English:**
The Gemara challenges: **Granted,** the priests **may not slaughter** there, because slaughtering an offering **requires** that it be performed **before the entrance** of the Temple courtyard, **and** if he slaughters it inside a chamber, it **is not. But why** would they **not** be **liable** for entering there in a state of ritual impurity?


###### Zevachim 56a:10
[Zevachim 56a:10](https://torahapp.org/share/book/Zevachim/r/56a:10)

וְלִיטַעְמָיךְ, אֵין שׁוֹחֲטִין – מִי לָא עָסְקִינַן דְּאִיכָּא שְׁחִיטָה כְּנֶגֶד הַפֶּתַח?! דְּאִי לֵיכָּא, לְמַאי אִיצְטְרִיךְ? אֶלָּא אַף עַל גַּב דְּקָא שָׁחֵיט כְּנֶגֶד הַפֶּתַח – תְּנִי ״אֵין שׁוֹחֲטִין״ מִשּׁוּם דְּלָא קָדֵישׁ; תְּנִי נָמֵי: ״אֵין חַיָּיבִין״.

**William Davidson Edition - English:**
The Gemara answers: **And according to your reasoning,** when it teaches that they **may not slaughter** there, **are we not dealing** even with a case in **which there is** an act of **slaughter** performed **before the entrance,** i.e., the entrance to the chamber directly faced the entrance of the Temple? **As if not, for what** purpose **was** it **necessary** to teach this at all? **Rather, even though he slaughters** the offering **before the entrance,** the *baraita* **teaches** that a priest **may not slaughter** offerings in the chambers **because** that area **is not sacred.** If so, **teach also** that they **are not liable** to receive *karet* for entering the chambers in a state of ritual impurity, as they are not sacred.


###### Zevachim 56a:11
[Zevachim 56a:11](https://torahapp.org/share/book/Zevachim/r/56a:11)

וְלַאֲכִילָה לָא בָּעֵינַן כְּנֶגֶד הַפֶּתַח?! וְהָתַנְיָא, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: שְׁנֵי פִּשְׁפָּשִׁין הָיוּ בְּבֵית הַחֲלִיפוֹת, גּוֹבְהָן שְׁמוֹנֶה; כְּדֵי לְהַכְשִׁיר אֶת הָעֲזָרָה לַאֲכִילַת קׇדְשֵׁי קָדָשִׁים, וְלִשְׁחִיטַת קָדָשִׁים קַלִּים! אָמַר רָבִינָא: סְמִי מִכָּאן אֲכִילָה.

**William Davidson Edition - English:**
The Gemara asks: **And for eating** an offering, **do we not require** that this take place **before the entrance** of the Temple courtyard? **But isn’t it taught** in a *baraita*: **Rabbi Yosei, son of Rabbi Yehuda, says: There were two wickets in the Chamber of Knives,** and **their height** was **eight** cubits; the function of these openings was **in order to render fit the** entire Temple **courtyard for the eating of offerings of the most sacred order, and** to render fit all of the Temple courtyard **for the slaughter of offerings of lesser sanctity? Ravina said: Remove from here** the clause concerning **eating.** The eating of offerings does not have to take place before the entrance of the Temple courtyard.


###### Zevachim 56a:12
[Zevachim 56a:12](https://torahapp.org/share/book/Zevachim/r/56a:12)

וְהָכְתִיב: ״בַּשְּׁלוּ אֶת הַבָּשָׂר פֶּתַח אֹהֶל מוֹעֵד, וְשָׁם תֹּאכְלוּ אוֹתוֹ״! קׇדְשֵׁי שָׁעָה שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it written** with regard to the offerings brought at the inauguration of the Tabernacle: “And Moses said to Aaron and to his sons: **Cook the meat at the entrance of the Tent of Meeting; and eat it there”** (Leviticus 8:31). This indicates that the eating of offerings had to be at the entrance of the Tent of Meeting. The Gemara answers: **Offerings** that were sacrificed only one **time are different.** Since they were specifically commanded for just that time, one cannot derive from there any *halakhot* with regard to offerings in general.


###### Zevachim 56a:13
[Zevachim 56a:13](https://torahapp.org/share/book/Zevachim/r/56a:13)

אָמַר רַב יִצְחָק בַּר אֲבוּדִימִי: מִנַּיִן לְדָם – שֶׁנִּפְסָל בִּשְׁקִיעַת הַחַמָּה? שֶׁנֶּאֱמַר: ״בַּיּוֹם הַקְרִיבוֹ אֶת זִבְחוֹ יֵאָכֵל״ – בְּיוֹם שֶׁאַתָּה זוֹבֵחַ אַתָּה מַקְרִיב, בְּיוֹם שֶׁאִי אַתָּה זוֹבֵחַ אִי אַתָּה מַקְרִיב.

**William Davidson Edition - English:**
§ **Rav Yitzḥak bar Avudimi says: From where** is it derived **that the blood** of offerings **becomes disqualified at sunset** and can no longer be presented on the altar? This is **as it is stated** in the verse: “But if the sacrifice of his offering be a vow, or a gift offering, **it shall be eaten on the day that he sacrifices his offering [*zivḥo*],** and on the morrow” (Leviticus 7:16). This means that **on the day that you slaughter [*zove’aḥ*]** the offering **you sacrifice** it on the altar and present its blood. But **on the day that you do not slaughter** the offering **you may not sacrifice** it and present its blood.


###### Zevachim 56a:14
[Zevachim 56a:14](https://torahapp.org/share/book/Zevachim/r/56a:14)

הַאי מִיבְּעֵי לֵיהּ

**William Davidson Edition - English:**
The Gemara challenges: But **he requires this** verse