## Zevachim Daf 57b

###### Zevachim 57b:1
[Zevachim 57b:1](https://torahapp.org/share/book/Zevachim/r/57b:1)

וְאִיבָּעֵית אֵימָא: חוּץ מִפְּנִים בְּחַד זִימְנָא גְּמִיר.

**William Davidson Edition - English:**
The Gemara suggests: **And if you wish, say** there is a different resolution: The sprinkling **outside is derived from** the sprinkling **inside, all at once.** There are not two comparisons here, one derived from the other, but rather a single, complex juxtaposition, from which all of the relevant *halakhot* are derived.


###### Zevachim 57b:2
[Zevachim 57b:2](https://torahapp.org/share/book/Zevachim/r/57b:2)

בִּשְׁלָמָא לְמַאן דְּאָמַר [לָא] הָוֵי הֶיקֵּשׁ, הַיְינוּ דִּכְתִיב: ״מִמּוֹשְׁבֹתֵיכֶם תָּבִיאּוּ לֶחֶם תְּנוּפָה״ –

**William Davidson Edition - English:**
The Gemara comments: **Granted, according to the one who says** that a matter derived via a juxtaposition and another principle **is not a juxtaposition, this is** the reason **that it is written** with regard to the offering brought on *Shavuot*: **“You shall bring out of your dwellings two wave loaves** of two-tenths of an ephah; they shall be of fine flour” (Leviticus 23:17).


###### Zevachim 57b:3
[Zevachim 57b:3](https://torahapp.org/share/book/Zevachim/r/57b:3)

שֶׁאֵין תַּלְמוּד לוֹמַר ״תָּבִיאוּ״, מָה תַּלְמוּד לוֹמַר ״תָּבִיאוּ״? כֹּל שֶׁאַתָּה מֵבִיא מִמָּקוֹם (לְמָקוֹם) אַחֵר הֲרֵי הוּא כָּזֶה; מַה לְּהַלָּן עִשָּׂרוֹן לְחַלָּה, אַף כָּאן עִשָּׂרוֹן לְחַלָּה.

**William Davidson Edition - English:**
**Since** apparently there is **no** need for **the verse to state: “You shall bring,”** as it already states: “And you shall present a new meal offering to the Lord” (Leviticus 23:16), **why** must **the verse state: “You shall bring”?** It states this to teach that **anything that you bring from another place** that is similar to this offering, i.e., the leavened bread that accompanies a thanks offering, **shall be** prepared **like this. Just as there,** with regard to the two loaves, they must be prepared from **a tenth** of an ephah of flour **for** each **loaf, so too here,** each of the ten loaves of leavened bread that accompany a thanks offering must be prepared from **a tenth** of an ephah of flour **for** each **loaf.**


###### Zevachim 57b:4
[Zevachim 57b:4](https://torahapp.org/share/book/Zevachim/r/57b:4)

אִי – מָה לְהַלָּן שְׁנֵי עֶשְׂרוֹנִים, אַף כָּאן שְׁנֵי עֶשְׂרוֹנִים?! תַּלְמוּד לוֹמַר: ״תִּהְיֶינָה״.

**William Davidson Edition - English:**
**If** they are compared, why not say that **just as there,** with regard to the two loaves, the total amount of flour is **two-tenths** of an ephah, **so too here,** with regard to the ten loaves that accompany a thanks offering, the total amount of flour for all ten should be **two-tenths** of an ephah? To counter this comparison, **the verse states: “They shall be,”** to serve as a restriction and teach that only these two loaves amount to a total of two-tenths of an ephah, but the bread accompanying the thanks offering does not amount to two-tenths of an ephah.


###### Zevachim 57b:5
[Zevachim 57b:5](https://torahapp.org/share/book/Zevachim/r/57b:5)

וְלָמַדְנוּ עֲשָׂרָה לְחָמֵץ; עֲשָׂרָה לְמַצָּה מִנַּיִן? תַּלְמוּד לוֹמַר ״עַל חַלֹּת לֶחֶם חָמֵץ״ – נֶגֶד חָמֵץ הָבֵא מַצָּה.

**William Davidson Edition - English:**
The Gemara continues: The ten loaves accompanying a thanks offering must each be a tenth of an ephah, and this has been derived from two sources: A juxtaposition with the offering of *Shavuot* and another principle, which is that which the verse states concerning the thanks offering, that there must be ten leavened loaves. **And we have learned** that **ten**-tenths of an ephah is required **for** the ten loaves of **leavened bread. From where** is it derived that **ten**-tenths of an ephah are required **for** the ***matza*** which also accompanies a thanks offering? After stating that thirty *matzot* accompany a thanks offering, **the verse states: “With cakes of leavened bread”** (Leviticus 7:13), to juxtapose the *matza* with the leavened bread. This teaches that one must **bring *matza*** of an amount **corresponding to** the **leavened bread.** In any event, this derivation can be employed according to the one who says that a matter derived via a juxtaposition and another principle is not a juxtaposition.


###### Zevachim 57b:6
[Zevachim 57b:6](https://torahapp.org/share/book/Zevachim/r/57b:6)

אֶלָּא לְמַאן דְּאָמַר (לָא) הָוֵי הֶיקֵּשׁ, מַאי אִיכָּא לְמֵימַר? ״תָּבִיאוּ״ – יַתִּירָא הִיא.

**William Davidson Edition - English:**
**But according to the one who says** that a matter derived via a juxtaposition and another principle **is a juxtaposition,** and therefore it cannot then teach its *halakha* via another juxtaposition, **what is there to say?** How can the measure of flour for the *matza* be derived from the measure of flour for the leavened bread? The Gemara answers: The first *halakha*, connecting the two loaves of *Shavuot* to the bread accompanying a thanks offering, is not derived via a juxtaposition, but rather via a superfluous word. The term **“You shall bring,”** written with regard to the two loaves, **is extra,** and is therefore considered as if it were written explicitly with regard to the leavened bread accompanying the thanks offering. Therefore, it is possible to derive the *halakha* concerning matza from the *halakha* concerning leavened bread via a juxtaposition.


###### Zevachim 57b:7
[Zevachim 57b:7](https://torahapp.org/share/book/Zevachim/r/57b:7)

הַפֶּסַח אֵינוֹ נֶאֱכָל. מַאן תַּנָּא? אָמַר רַב יוֹסֵף: רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הִיא. דְּתַנְיָא, רַבִּי אֶלְעָזָר [בֶּן עֲזַרְיָה] אוֹמֵר: נֶאֱמַר כָּאן ״בַּלַּיְלָה [הַזֶּה]״, וְנֶאֱמַר לְהַלָּן: ״וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה״;

**William Davidson Edition - English:**
§ The mishna teaches: **The Paschal offering is eaten only** at night and it is eaten only until midnight. The Gemara asks: **Who is the *tanna*** who taught this mishna? **Rav Yosef said** that **it is Rabbi Elazar ben Azarya. As it is taught** in a *baraita*: The verse states: “And they shall eat of the flesh on that night” (Exodus 12:8). **Rabbi Elazar ben Azarya says: It is stated here: “On that night,”** without stating when the night ends. **And it is stated there,** with regard to the plague that afflicted the firstborn Egyptians: **“And I will pass through the land of Egypt on that night** and I will strike every firstborn in the land of Egypt” (Exodus 12:12). With regard to the death of the firstborns the Torah states: “So said the Lord: At about midnight, I will go out into the midst of Egypt and every firstborn in Egypt shall die” (Exodus 11:4–5).


###### Zevachim 57b:8
[Zevachim 57b:8](https://torahapp.org/share/book/Zevachim/r/57b:8)

מַה לְהַלָּן עַד חֲצוֹת, אַף כָּאן עַד חֲצוֹת.

**William Davidson Edition - English:**
Rabbi Elazar ben Azarya continues: **Just as** in the verse **there,** the death of the firstborns occurred **until midnight,** as stated explicitly in the verse, **so too,** in the verse **here,** the mitzva to eat the Paschal offering continues **until midnight** but not beyond.


###### Zevachim 57b:9
[Zevachim 57b:9](https://torahapp.org/share/book/Zevachim/r/57b:9)

אָמַר לוֹ רַבִּי עֲקִיבָא, וַהֲלֹא כְּבָר נֶאֱמַר: ״וַאֲכַלְתֶּם אוֹתוֹ בְּחִפָּזוֹן״ – עַד שְׁעַת חִפָּזוֹן!

**William Davidson Edition - English:**
**Rabbi Akiva said to** Rabbi Elazar ben Azarya: **But isn’t it** already **stated:** “And so you shall eat it, with your loins girded, your shoes on your feet, your staffs in your hands, **and you will eat it in haste,** for it is the Paschal offering for the Lord” (Exodus 12:11)? This verse indicates that the Paschal offering may be eaten **until the time of haste,** i.e., until dawn, as the Jewish people left Egypt hastily the next morning.


###### Zevachim 57b:10
[Zevachim 57b:10](https://torahapp.org/share/book/Zevachim/r/57b:10)

אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״בַּלַּיְלָה הַזֶּה״? שֶׁיָּכוֹל יְהֵא כְּכׇל הַקֳּדָשִׁים הַנֶּאֱכָלִים בַּיּוֹם; תַּלְמוּד לוֹמַר ״בַּלַּיְלָה״ – בַּלַּיְלָה יְהֵא נֶאֱכָל, וְאֵינוֹ נֶאֱכָל בַּיּוֹם.

**William Davidson Edition - English:**
The Gemara asks: **If so, why** must **the verse state: “On that night,”** with regard to eating the Paschal offering? The Gemara explains: This phrase is necessary, **as** one **might** have thought that the Paschal offering is **like all the** other **offerings** in **that it should be eaten during the day,** on the day it is sacrificed. To counter this reasoning, **the verse states: “On** that **night,”** to emphasize that this particular offering **shall be eaten at night, but it shall not be eaten during the day.**


###### Zevachim 57b:11
[Zevachim 57b:11](https://torahapp.org/share/book/Zevachim/r/57b:11)

אֲמַר לֵיהּ אַבָּיֵי: וּמִמַּאי דְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, וּדְאוֹרָיְיתָא? דִּלְמָא דְּרַבָּנַן, וּלְהַרְחִיק מִן הָעֲבֵירָה! אִם כֵּן, מַאי ״אֶלָּא עַד חֲצוֹת״? אֶלָּא כִּי הָתָם – מָה הָתָם דְּאוֹרָיְיתָא, אַף כָּאן נָמֵי דְּאוֹרָיְיתָא.

**William Davidson Edition - English:**
**Abaye said to** Rav Yosef: **And from where** do you know **that** the mishna represents the opinion **of Rabbi Elazar ben Azarya, and** is stating that the Paschal offering must be eaten by midnight **by Torah law? Perhaps** the mishna is in accordance with the opinion of Rabbi Akiva, and is stating that the Paschal offering must be eaten by midnight **by rabbinic law, and** the reason for the rabbinic decree was **to distance** one **from a sin.** Rav Yosef replied: **If so, what** does the mishna mean when it says: It is eaten **only until midnight?** With regard to the other offerings the mishna teaches: Until midnight, without specifying: Only. **Rather,** one must say that it is **like there,** with regard to the other *halakhot* of the Paschal offering stated in the mishna. **Just as there,** the requirements are **by Torah law, so too here,** with regard to the final time for eating the meat, the requirement is **also by Torah law.**


###### Zevachim 57b:12
[Zevachim 57b:12](https://torahapp.org/share/book/Zevachim/r/57b:12)

**הֲדַרַן עֲלָךְ אֵיזֶהוּ מְקוֹמָן**