## Zevachim Daf 79b

###### Zevachim 79b:1
[Zevachim 79b:1](https://torahapp.org/share/book/Zevachim/r/79b:1)

תָּנוּ רַבָּנַן: חַרְסָן שֶׁל זָב וְזָבָה – פַּעַם רִאשׁוֹן וְשֵׁנִי טָמֵא, שְׁלִישִׁי טָהוֹר.

**William Davidson Edition - English:**
§ The Gemara continues its discussion of cases involving a mixture of one substance in contact with the same type of substance, in which according to the opinion of Rabbi Yehuda in the mishna the prohibited substance is not nullified. **The Sages taught** a *baraita* (*Tosefta*, *Teharot* 5:3): In a case where **a broken earthenware** flask had absorbed the urine **of a *zav* or a *zava*,** whose urine is a primary source of ritual impurity, which imparts impurity to one who carries it, in such a case, if one poured water into this flask to clean it, after the **first time and** the **second** time one washed it, it remains **ritually impure,** but after the **third** time it is **ritually pure,** as the impure urine has been expelled from the flask.


###### Zevachim 79b:2
[Zevachim 79b:2](https://torahapp.org/share/book/Zevachim/r/79b:2)

בַּמֶּה דְּבָרִים אֲמוּרִים – שֶׁנָּתַן לְתוֹכוֹ מַיִם; אֲבָל לֹא נָתַן לְתוֹכוֹ מַיִם – אֲפִילּוּ עֲשִׂירִי טָמֵא. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: שְׁלִישִׁי, אַף עַל פִּי שֶׁלֹּא נָתַן לְתוֹכוֹ מַיִם – טָהוֹר. מַאן דְּשָׁמְעַתְּ לֵיהּ דְּאָמַר: מִין בְּמִינוֹ לֹא בָּטֵיל? רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The *baraita* continues: **In what** case **is this statement said?** It is said **when one placed water into** the flask. **But** if he **did not place water into it,** but instead placed the urine of a ritually pure person into it, **even** after the **tenth** time he places this urine into the flask it remains **ritually impure,** as one substance in contact with the same type of substance is not nullified. **Rabbi Eliezer ben Ya’akov says:** After the **third** time, **even though he did not place water into it,** but rather urine, it is **ritually pure.** The Gemara comments: **Whom did you hear who says** that **a substance** in contact **with** the **same** type of **substance is not nullified? Rabbi Yehuda,** and therefore he is the first *tanna* of this *baraita*.


###### Zevachim 79b:3
[Zevachim 79b:3](https://torahapp.org/share/book/Zevachim/r/79b:3)

וּרְמִינְהוּ: פִּשְׁתָּן שֶׁטְּוָואָתוֹ נִדָּה – מְסִיטוֹ טָהוֹר. וְאִם הָיָה לַח – מְסִיטוֹ טָמֵא מִשּׁוּם מַשְׁקֵה פִּיהָ. רַבִּי יְהוּדָה אוֹמֵר: אַף הָרוֹטְבוֹ בְּמַיִם – טָמֵא מִשּׁוּם מַשְׁקֶה פִּיהָ, וַאֲפִילּוּ טוּבָא!

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** from another *baraita* (*Tosefta*, *Teharot* 4:11): With regard to **flax that was woven by a menstruating woman,** although it has absorbed the spittle of a menstruating woman, which imparts impurity by being carried, **one who moves it** remains **ritually pure,** as the spittle has dried. **But if** the flax **was** still **moist, one who moves it** is rendered **impure due to the liquid of her mouth,** i.e., the spittle of the menstruating woman. **Rabbi Yehuda says: Even one who wets** the flax **with water** is rendered **impure due to** the **liquid of her mouth, and** this *halakha* applies **even** if he wet the flax **a great deal,** several times, as the water does not nullify and expel the spittle. This apparently contradicts Rabbi Yehuda’s claim with regard to the broken flask that was washed with water three times.


###### Zevachim 79b:4
[Zevachim 79b:4](https://torahapp.org/share/book/Zevachim/r/79b:4)

אָמַר רַב פָּפָּא: שָׁאנֵי רוֹק, דְּקָרִיר.

**William Davidson Edition - English:**
**Rav Pappa says: Spittle is different, as it is** thoroughly **absorbed** and adheres to the flax, and therefore washing the flax with water does not nullify the spittle.


###### Zevachim 79b:5
[Zevachim 79b:5](https://torahapp.org/share/book/Zevachim/r/79b:5)

נִתְעָרֵב בְּדַם הַפְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה. בְּמַאי קָמִיפַּלְגִי?

**William Davidson Edition - English:**
§ The mishna teaches: If blood fit for presentation **was mixed with the blood of unfit** offerings, the entire mixture **shall be poured into the** Temple courtyard **drain,** and similarly, if blood fit for presentation became mixed with blood of exudate, it shall be poured into the drain, whereas Rabbi Eliezer deems the mixture fit for presentation. The Gemara asks: **With regard to what** principle **do** the first *tanna* and Rabbi Eliezer **disagree?**


###### Zevachim 79b:6
[Zevachim 79b:6](https://torahapp.org/share/book/Zevachim/r/79b:6)

אָמַר רַב זְבִיד: בְּגוֹזְרִין גְּזֵירָה בַּמִּקְדָּשׁ קָא מִיפַּלְגִי – דְּמָר סָבַר: גּוֹזְרִין, וּמָר סָבַר: (לָא) [אֵין] גּוֹזְרִין.

**William Davidson Edition - English:**
**Rav Zevid says: They disagree with regard to** the question of whether the Sages **issue** a rabbinic **decree** of this kind **with regard to the Temple. As** one **Sage,** the first *tanna*, **holds** that the Sages **issue** a rabbinic **decree** with regard to the Temple, and therefore one may not present this mixture of blood, lest one present a mixture that contains a majority of blood of unfit offerings or blood of exudate. **And** one **Sage,** Rabbi Eliezer, **holds** that the Sages do **not issue** a rabbinic **decree** with regard to the Temple, and consequently this mixture of blood is fit for presentation.


###### Zevachim 79b:7
[Zevachim 79b:7](https://torahapp.org/share/book/Zevachim/r/79b:7)

רַב פָּפָּא אָמַר: דְּכוּלֵּי עָלְמָא גּוֹזְרִין;

**William Davidson Edition - English:**
**Rav Pappa says** that there is a different explanation of the dispute: **Everyone** agrees that the Sages **issue** a rabbinic **decree** with regard to the Temple, and therefore in a case where blood fit for presentation was mixed with the blood of unfit offerings Rabbi Eliezer agrees that it should be poured into the Temple courtyard drain, and he deems the blood permitted only if it was mixed with blood of exudate.


###### Zevachim 79b:8
[Zevachim 79b:8](https://torahapp.org/share/book/Zevachim/r/79b:8)

וְהָכָא, בְּדַם הַתַּמְצִית מָצוּי לִרְבּוֹת עַל דַּם הַנֶּפֶשׁ קָא מִיפַּלְגִי – מָר סָבַר: שְׁכִיחַ, וּמָר סָבַר: לָא שְׁכִיחַ.

**William Davidson Edition - English:**
Rav Pappa continues: **And here they disagree with regard to** the question of whether it is **common for blood of exudate to be greater** in quantity **than blood of the soul,** i.e., the blood that emerges immediately following the slaughter of the animal. One **Sage,** the first *tanna*, **holds** that this is **a common** occurrence, and therefore the Sages issued a decree concerning all mixtures of blood of exudate and blood of the soul. **And** one **Sage,** Rabbi Eliezer, **holds** that this is **not a common** occurrence, and therefore the Sages did not issue a decree concerning a mixture of this kind.


###### Zevachim 79b:9
[Zevachim 79b:9](https://torahapp.org/share/book/Zevachim/r/79b:9)

בִּשְׁלָמָא לְרַב פָּפָּא, הַיְינוּ דְּקָתָנֵי: נִתְעָרֵב בְּדַם הַפְּסוּלִין – יִשָּׁפֵךְ לָאַמָּה, (אוֹ) בְּדַם הַתַּמְצִית – יִשָּׁפֵךְ לָאַמָּה.

**William Davidson Edition - English:**
The Gemara comments: **Granted, according to** the opinion of **Rav Pappa** that Rabbi Eliezer’s lenient ruling applies only to a mixture with blood of exudate, but that he concedes to the first *tanna* that if blood fit for presentation was mixed with the blood of unfit offerings it is poured down the Temple courtyard drain, **this** explanation is consistent with **that which** the mishna **teaches:** If blood fit for presentation **was mixed with the blood of unfit** offerings, it **shall be poured into the** Temple courtyard **drain;** if blood fit for presentation **was mixed with blood of exudate,** it **shall be poured into the drain.** In other words, the fact that the mishna separates these two cases into different clauses makes sense, as Rabbi Eliezer’s ruling applies only to one case.


###### Zevachim 79b:10
[Zevachim 79b:10](https://torahapp.org/share/book/Zevachim/r/79b:10)

אֶלָּא לְרַב זְבִיד, לִיעָרְבִינְהוּ וְלִיתְנִינְהוּ! קַשְׁיָא.

**William Davidson Edition - English:**
**But according to** the interpretation of **Rav Zevid** that Rabbi Eliezer disagrees with regard to both cases, **let** the mishna **combine them and teach them** together, as follows: If blood fit for presentation was mixed with the blood of unfit offerings or with blood of exudate, the entire mixture shall be poured into the drain running through the Temple courtyard, and Rabbi Eliezer deems the mixtures fit for presentation. The Gemara concludes: Indeed, the wording of the mishna poses **a difficulty** to the explanation of Rav Zevid.


###### Zevachim 79b:11
[Zevachim 79b:11](https://torahapp.org/share/book/Zevachim/r/79b:11)

**מַתְנִי׳** דַּם תְּמִימִים בְּדַם בַּעֲלֵי מוּמִין – יִשָּׁפֵךְ לָאַמָּה. כּוֹס בְּכוֹסוֹת – רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם קָרַב כּוֹס אֶחָד, יִקְרְבוּ כָּל הַכּוֹסוֹת. וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ קָרְבוּ כּוּלָּן חוּץ מֵאֶחָד מֵהֶן, יִשָּׁפֵךְ לָאַמָּה.

**William Davidson Edition - English:**
**MISHNA:** If **the blood of unblemished** offerings was mixed **with the blood of blemished** animals unfit for sacrifice, the entire mixture **shall be poured into the** Temple courtyard **drain.** This is the *halakha* when the fit and unfit blood were mixed in one vessel. By contrast, if **a cup** of the blood of a blemished offering was intermingled **with cups** of blood fit for offering and it is unclear which blood is in the cup, **Rabbi Eliezer says:** Although it is prohibited to present all the blood due to the uncertainty, **if** it happened that a priest already **sacrificed,** i.e., presented, **one cup,** the blood in **all** the other **cups shall be sacrificed,** as the blood that was presented is assumed to have come from the unfit cup in the mixture. **And the Rabbis say: Even** if the blood in **all** the cups **was sacrificed except for one of them,** the remaining blood **shall be poured into the** Temple courtyard **drain.**


###### Zevachim 79b:12
[Zevachim 79b:12](https://torahapp.org/share/book/Zevachim/r/79b:12)

הַנִּיתָּנִין לְמַטָּה שֶׁנִּתְעָרְבוּ בַּנִּיתָּנִין לְמַעְלָה – רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִתֵּן לְמַעְלָה, וְרוֹאֶה אֲנִי אֶת הַתַּחְתּוֹנִים מִלְּמַעְלָן כְּאִילּוּ הֵם מַיִם, וְיַחֲזוֹר וְיִתֵּן לְמַטָּה. וַחֲכָמִים אוֹמְרִים: יִשָּׁפֵךְ לָאַמָּה. וְאִם לֹא נִמְלַךְ וְנָתַן – כָּשֵׁר.

**William Davidson Edition - English:**
With regard to blood **that is** to be **placed below** the red line circumscribing the altar, e.g., blood of a burnt offering, a guilt offering, or a peace offering, **that was mixed with** blood **that is** to be **placed above** the red line, e.g., blood of a sin offering, **Rabbi Eliezer says:** The priest **shall** initially **place** the blood of the mixture **above** the red line for the sake of the sin offering, **and I view** the blood that was to be placed **below** that was in fact placed **above as though it is water, and** the priest shall **again place** blood from the mixture **below. And the Rabbis say:** It **shall** all **be poured into the** Temple courtyard **drain.** Even according to the Rabbis, **if** the priest **did not consult** the authorities **and placed** the blood above the red line, the offering is **fit,** and he should then place the remaining blood below the red line.