## Zevachim Daf 56b

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

לְגוּפֵיהּ! אִם כֵּן, נֵימָא קְרָא: ״בְּיוֹם זִבְחוֹ יֵאָכֵל״; ״הַקְרִיבוֹ״ לְמָה לִי? שְׁמַע מִינַּהּ: בְּיוֹם שֶׁאַתָּה זוֹבֵחַ אַתָּה מַקְרִיב, בְּיוֹם שֶׁאִי אַתָּה זוֹבֵחַ אִי אַתָּה מַקְרִיב.

**William Davidson Edition - English:**
**for** the matter **itself,** to teach that a peace offering may be eaten for only two days? The Gemara answers: **If so, let the verse state: On the day he slaughters it shall it be eaten,** and the following day. **Why do I** need the verse to add the term **“that he sacrifices it”? Conclude from** the wording of the verse that **on the day that you slaughter** the offering **you sacrifice** the blood on the altar, but **on a day that you do not slaughter** the offering **you do not sacrifice** the blood on the altar.


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

וְדִילְמָא הָכִי קָאָמַר רַחֲמָנָא: אִי קָרֵיב דָּם הָאִידָּנָא – נִיתְאֲכֵיל בָּשָׂר הָאִידָּנָא וְלִמְחַר, אִי קָרֵיב דָּם לִמְחַר – נִיתְאֲכֵיל בָּשָׂר לִמְחַר וּלְיוֹמָא אוּחְרָא? אִם כֵּן, נֵימָא קְרָא: ״בְּיוֹם הַקְרִיבוֹ יֹאכַל״; ״זִבְחוֹ״ לְמָה לִי? שְׁמַע מִינַּהּ: בְּיוֹם שֶׁאַתָּה זוֹבֵחַ אַתָּה מַקְרִיבוֹ, בְּיוֹם שֶׁאִי אַתָּה זוֹבֵחַ אִי אַתָּה מַקְרִיבוֹ.

**William Davidson Edition - English:**
The Gemara questions this proof: **But perhaps this** is what **the Merciful One is saying: If** the **blood is sacrificed today,** i.e., the day the offering was slaughtered, the **meat** may **be eaten today and tomorrow. If** the **blood is sacrificed tomorrow,** the **meat may be eaten tomorrow and the following day.** The Gemara answers: **If so, let the verse state: On the day it is sacrificed it shall be eaten,** and the following day. **Why do I** need the verse to state: “That he sacrifices **his offering”? Conclude from** the wording of the verse that **on the day that you slaughter** the offering **you sacrifice** the blood on the altar, but **on a day that you do not slaughter** the offering **you do not sacrifice** the blood on the altar.


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

אִיתְּמַר: הַמְחַשֵּׁב לְאוֹר שְׁלִישִׁי – חִזְקִיָּה אָמַר: כָּשֵׁר, רַבִּי יוֹחָנָן אָמַר: פָּסוּל. חִזְקִיָּה אָמַר כָּשֵׁר – דְּהָא לָא אִינְּתִיק לִשְׂרֵיפָה; רַבִּי יוֹחָנָן אָמַר פָּסוּל – דְּהָא אִידְּחִי לֵיהּ מֵאֲכִילָה.

**William Davidson Edition - English:**
§ **It was stated:** With regard to **one who** slaughters a peace offering and **intends** to eat it **on the evening** preceding the **third** day, **Ḥizkiyya says:** The offering is **valid,** and it is not disqualified due to his intention to eat it after its designated time [*piggul*]. And **Rabbi Yoḥanan says:** It is **disqualified.** The Gemara explains: **Ḥizkiyya says** that the offering is **valid because** on the evening preceding the third day, the peace offering has **not** yet **been removed** from its previous status and designated **for burning.** A peace offering is not burned until the third morning, as the verse states: “It shall be eaten the same day you offer it, and on the following day; and if anything remain until the third day, it shall be burned with fire” (Leviticus 19:6). **Rabbi Yoḥanan says** it is **disqualified, because it has been rejected from** being **eaten.**


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

הָאוֹכֵל לְאוֹר שְׁלִישִׁי – חִזְקִיָּה אָמַר: פָּטוּר, דְּלָא אִינְּתִיק לִשְׂרֵיפָה; רַבִּי יוֹחָנָן אָמַר: חַיָּיב, דְּהָא אִידְּחִי לֵיהּ מֵאֲכִילָה.

**William Davidson Edition - English:**
These two *amora’im* have the same dispute concerning a similar matter: With regard to **one who eats** a peace offering **on the evening** preceding the **third** day, **Ḥizkiyya says:** He is **exempt** from *karet*, **because** the offering has **not** yet **been removed** from its previous status and designated **for burning.** And **Rabbi Yoḥanan says:** He is **liable** to receive *karet*, **because it has been rejected from** being **eaten.**


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

תַּנְיָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן: קָדָשִׁים הַנֶּאֱכָלִין לְיוֹם אֶחָד – מְחַשְּׁבִין בְּדָמָן מִשֶּׁתִּשְׁקַע הַחַמָּה, וּבִבְשָׂרָן וּבְאֵימוּרֵיהֶן מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. קָדָשִׁים הַנֶּאֱכָלִין לִשְׁנֵי יָמִים וְלַיְלָה אַחַת – מְחַשְּׁבִין בְּדָמָן מִשֶּׁתִּשְׁקַע הַחַמָּה, וּבְאֵימוּרֵיהֶן מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, וּבִבְשָׂרָן מִשֶּׁתִּשְׁקַע הַחַמָּה שֶׁל שְׁנֵי יָמִים.

**William Davidson Edition - English:**
**It is taught** in a *baraita* **in accordance with** the opinion **of Rabbi Yoḥanan:** With regard to **sacrificial** animals **that may be eaten for one day,** if one **intends to** present **their blood after sunset, or** if one intends **to** eat **their meat or to** sacrifice **their sacrificial portions after the first rays of dawn,** the offering is considered to be *piggul* and is disqualified. With regard to **sacrificial** animals **that may be eaten for two days and one night,** if one **intends to** present **their blood after sunset, or** if one intends **to** sacrifice **their sacrificial portions after the first rays of dawn, or** if one intends **to** eat **their meat after sunset** following the second **of** the **two days,** the offering is considered to be *piggul* and is disqualified.


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

תָּנוּ רַבָּנַן: יָכוֹל יְהוּ נֶאֱכָלִין לְאוֹר שְׁלִישִׁי? וְדִין הוּא – זְבָחִים נֶאֱכָלִין לְיוֹם אֶחָד, וּזְבָחִים נֶאֱכָלִין לִשְׁנֵי יָמִים; מָה זְבָחִים הַנֶּאֱכָלִין לְיוֹם אֶחָד – לַיְלָה אַחֲרֵיהֶן, אַף זְבָחִים הַנֶּאֱכָלִין לִשְׁנֵי יָמִים – לַיְלָה אַחֲרֵיהֶן.

**William Davidson Edition - English:**
The Gemara cites another *baraita* on this topic. **The Sages taught:** One **might** have thought that peace offerings, which may be eaten for two days, **may** also **be eaten on the evening** preceding the **third** day. **And this** is the conclusion of **a logical inference:** Other **offerings,** e.g., thanks offerings, **are eaten for one day, and** peace **offerings are eaten for two days. Just as** with regard to **offerings that are eaten for one day,** the **night follows** the previous day, i.e., the offering may be eaten during the day and the subsequent night, **so too,** with regard to peace **offerings that are eaten for two days,** say that the **night follows** the day, and rule that they may be eaten on the night after the second day.


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

תַּלְמוּד לוֹמַר: ״וְהַנּוֹתָר עַד יוֹם״ – בְּעוֹד יוֹם הוּא נֶאֱכָל, וְאֵינוֹ נֶאֱכָל לְאוֹר שְׁלִישִׁי.

**William Davidson Edition - English:**
To counter this logic, **the verse states:** “And when you sacrifice a peace offering to God, you shall sacrifice it of your own will. It shall be eaten the same day you sacrifice it, and on the next day; **and if any remains until** the third **day,** it shall be burned with fire” (Leviticus 19:5–6). This teaches that **it may be eaten while** it is still **daytime,** i.e., during the second day, **but it may not be eaten on the evening** preceding the **third** day.


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

יָכוֹל יִשָּׂרֵף מִיָּד? וְדִין הוּא – זְבָחִים נֶאֱכָלִין לְיוֹם אֶחָד, וּזְבָחִים נֶאֱכָלִין לִשְׁנֵי יָמִים; מָה זְבָחִים הַנֶּאֱכָלִין לְיוֹם אֶחָד – תֵּיכֶף לַאֲכִילָה שְׂרֵיפָה, אַף זְבָחִים הַנֶּאֱכָלִין לִשְׁנֵי יָמִים – תֵּיכֶף לַאֲכִילָה שְׂרֵיפָה.

**William Davidson Edition - English:**
The *baraita* continues: If a peace offering may not be eaten beyond the second day, one **might** have thought that it should **be burned immediately** after the conclusion of the second day, **and this** too is the conclusion of **a logical inference:** Other **offerings are eaten for one day, and** peace **offerings are eaten for two days. Just as** with regard to **offerings that are eaten for one day, immediately** after the conclusion of their permitted time **for eating** should their **burning** commence, on the morning of the second day, **so too,** with regard to peace **offerings that are eaten for two days** say that **immediately** after the conclusion of their permitted time **for eating** should their **burning** commence, at night after the second day.


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

תַּלְמוּד לוֹמַר: ״בַּיּוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף״ – בַּיּוֹם אַתָּה שׂוֹרְפוֹ, וְאִי אַתָּה שׂוֹרְפוֹ בַּלַּיְלָה.

**William Davidson Edition - English:**
To counter this logic, **the verse states:** “And if any remains of the flesh of the sacrifice **on the third day, it shall be burned with fire”** (Leviticus 7:17), meaning: **You** must **burn it during the day, but you may not burn it during the night.**


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

**מַתְנִי׳** הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח – קָדָשִׁים קַלִּים – שְׁחִיטָתָן בְּכׇל מָקוֹם בָּעֲזָרָה; וְדָמָן טָעוּן מַתָּנָה אֶחָת, וּבִלְבַד שֶׁיִּתֵּן כְּנֶגֶד הַיְסוֹד.

**William Davidson Edition - English:**
**MISHNA:** **The firstborn** offering, **the** animal **tithe** offering, **and the Paschal offering are offerings of lesser sanctity. Their slaughter is anywhere in the** Temple **courtyard, and their blood requires one placement, provided that** the priest **places it** so that the blood goes **on the base** of the altar.


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

שִׁינָּה בַּאֲכִילָתָן. הַבְּכוֹר – נֶאֱכָל לַכֹּהֲנִים, וְהַמַּעֲשֵׂר – לְכׇל אָדָם; וְנֶאֱכָלִין בְּכׇל הָעִיר, בְּכׇל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַפֶּסַח – אֵינוֹ נֶאֱכָל אֶלָּא בַּלַּיְלָה, וְאֵינוֹ נֶאֱכָל אֶלָּא עַד חֲצוֹת, וְאֵינוֹ נֶאֱכָל אֶלָּא לִמְנוּיָו, וְאֵינוֹ נֶאֱכָל אֶלָּא צָלִי.

**William Davidson Edition - English:**
The *halakha* **differs with regard to their consumption. The firstborn** offering **is eaten by the priests, and the** animal **tithe** offering is eaten **by any person,** i.e., any ritually pure Jew. **And they are eaten throughout the city** of Jerusalem, prepared **in any** manner of **food** preparation, **for two days and one night. The Paschal offering is eaten only at night, and it is eaten only until midnight, and it is eaten only by its registrants,** i.e., those who registered in advance to partake of the offering, **and it is eaten only roasted,** not prepared in any other manner.


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

**גְּמָ׳** מַאן תַּנָּא? אָמַר רַב חִסְדָּא: רַבִּי יוֹסֵי הַגְּלִילִי הִיא. דְּתַנְיָא, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: ״חֶלְבּוֹ״ לֹא נֶאֱמַר אֶלָּא ״חֶלְבָּם״; ״דָּמוֹ״ לֹא נֶאֱמַר אֶלָּא ״דָּמָם״; לִימֵּד עַל בְּכוֹר וּמַעֲשֵׂר וּפֶסַח, שֶׁטְּעוּנִין מַתַּן דָּמִים וְאֵימוּרִין לְגַבֵּי מִזְבֵּחַ.

**William Davidson Edition - English:**
**GEMARA:** **Who** is the *tanna* who **taught** that the blood of these offerings is placed, not poured, so that it goes on the base of the altar? **Rav Ḥisda says** that **it is Rabbi Yosei HaGelili, as it is taught** in a *baraita*: **Rabbi Yosei HaGelili says:** The verse states: “But the firstborn of an ox, 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 you shall burn their fat for an offering made by fire, for a pleasing aroma to the Lord” (Numbers 18:17). **It is not stated: Its fat, but** rather: **“Their fat.”** Similarly, **it is not stated: Its blood, but** rather: **“Their blood.”** This **teaches with regard to a firstborn** offering, which is mentioned explicitly in the verse, **and** an animal **tithe** offering, **and a Paschal offering,** which are similar in their sanctity to a firstborn offering, **that they** all **require placement of their blood and** the burning of their **sacrificial portions on the altar.**


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

כְּנֶגֶד הַיְסוֹד מְנָא לַן? אָמַר רַבִּי אֱלִיעֶזֶר: אָתְיָא ״זְרִיקָה״–״זְרִיקָה״ מֵעוֹלָה.

**William Davidson Edition - English:**
The Gemara asks: **From where do we** derive that their blood must be placed so that it goes **on the base** of the altar? **Rabbi Eliezer says:** This is **derived** by way of a verbal analogy, with the meaning of the word **“sprinkling”** stated here derived **from** the meaning of the word **“sprinkling”** stated with regard to **a burnt offering.**