## Zevachim Daf 86a

###### Zevachim 86a:1
[Zevachim 86a:1](https://torahapp.org/share/book/Zevachim/r/86a:1)

יָכוֹל יַחְלוֹץ גִּידִין וַעֲצָמוֹת, וְיַעֲלֶה בָּשָׂר לְגַבֵּי מִזְבֵּחַ? תַּלְמוּד לוֹמַר: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל״. הָא כֵּיצַד? מְחוּבָּרִין – יַעֲלוּ, פֵּירְשׁוּ – אֲפִילּוּ הֵן בְּרֹאשׁ הַמִּזְבֵּחַ, יֵרְדוּ.

**William Davidson Edition - English:**
then one **might** have thought that a priest must first **remove** the **tendons and bones** from an offering **and** then **sacrifice the flesh upon the altar.** Therefore, **the verse states: “And the priest shall make the whole smoke** on the altar,” including the tendons and bones. **How** can **these** texts be reconciled? If they were **attached** to the flesh, **they shall ascend.** If **they separated** from the flesh, then **even** if **they** are already **at the top of the altar, they shall descend.**


###### Zevachim 86a:2
[Zevachim 86a:2](https://torahapp.org/share/book/Zevachim/r/86a:2)

מַאן תַּנָּא דְּשָׁמְעַתְּ לֵיהּ דְּאָמַר: פֵּירְשׁוּ יָרְדוּ? רַבִּי הִיא, דְּתַנְיָא: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״ – לְרַבּוֹת הַעֲצָמוֹת וְהַגִּידִין וְהַקְּרָנַיִם וְהַטְּלָפַיִם, אֲפִילּוּ פֵּירְשׁוּ.

**William Davidson Edition - English:**
The Gemara notes: **Who is the *tanna* that you heard that says** if **they separated they shall descend? It is Rabbi** Yehuda HaNasi, **as it is taught** in a *baraita*: **“And the priest shall make the whole smoke on the altar”** (Leviticus 1:9); the term “the whole” serves **to include the bones, and the tendons, and the horns, and the hooves,** among those items that are offered on the altar, **even** if **they separated** from the flesh of the offering.


###### Zevachim 86a:3
[Zevachim 86a:3](https://torahapp.org/share/book/Zevachim/r/86a:3)

וְאֶלָּא מָה אֲנִי מְקַיֵּים: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״? לוֹמַר לָךְ: עִיכּוּלֵי עוֹלָה אַתָּה מַחֲזִיר, וְאִי אַתָּה מַחֲזִיר עִיכּוּלֵי גִּידִין וַעֲצָמוֹת.

**William Davidson Edition - English:**
**But** if so, **how do I realize** the meaning of the verse: **“And you shall offer your burnt offerings, the flesh and the blood”** (Deuteronomy 12:27), which indicates that only the flesh and blood of an offering ascend upon the altar? This verse is necessary **to tell you** an additional *halakha*, that **you return** the **consumed** flesh of **a burnt offering** to the fire if it is dislodged from it, **but you do not return** the **consumed tendons and bones** if they are dislodged from the fire.


###### Zevachim 86a:4
[Zevachim 86a:4](https://torahapp.org/share/book/Zevachim/r/86a:4)

רַבִּי אוֹמֵר, כָּתוּב אֶחָד אוֹמֵר: ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״ – רִיבָּה, וְכָתוּב אֶחָד אוֹמֵר: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״ – מִיעֵט. הָא כֵּיצַד? מְחוּבָּרִין – יַעֲלוּ, פֵּירְשׁוּ – אֲפִילּוּ הֵן בְּרֹאשׁ הַמִּזְבֵּחַ, יֵרְדוּ.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi** Yehuda HaNasi **says** that **one verse states: “And the priest shall make the whole smoke on the altar,”** which **included** tendons and bones, **and one verse states: “And you shall offer your burnt offerings, the flesh and the blood,”** which **excluded** any part other than the flesh and the blood. **How** can **these** texts be reconciled? If they were **attached** to the flesh, **they shall ascend.** If **they separated** from the flesh, then **even** if **they** are already **on top of the altar, they shall descend.**


###### Zevachim 86a:5
[Zevachim 86a:5](https://torahapp.org/share/book/Zevachim/r/86a:5)

פֵּירְשׁוּ לֹא יַעֲלוּ [וְכוּ׳]. אָמַר רַבִּי זֵירָא: לֹא שָׁנוּ אֶלָּא שֶׁפֵּירְשׁוּ כְּלַפֵּי מַטָּה, אֲבָל כְּלַפֵּי מַעְלָה – קָרוֹבֵי הוּא דְּאַקְרִיבוּ לְעִיכּוּל. וַאֲפִילּוּ פֵּירְשׁוּ?!

**William Davidson Edition - English:**
§ The mishna teaches that items that are not meant for consumption on the altar, such as the bones and tendons, are sacrificed along with the flesh if they are attached to it. But if **they separated they shall not ascend. Rabbi Zeira said:** The Sages **taught** that if they separated from the flesh they shall not ascend **only when they separated** from the offering **downward,** i.e., away from the altar, whereby they became distanced from the pyre when they were separated. **But** if they separated from the offering **upward,** i.e., they became closer to the pyre when they were separated from the offering, **they have become closer to consumption** and shall ascend. The Gemara asks: **And even** if **they separated,** shall they be offered? Doesn’t the mishna state that they shall ascend only if they are still attached to the flesh?


###### Zevachim 86a:6
[Zevachim 86a:6](https://torahapp.org/share/book/Zevachim/r/86a:6)

אָמַר רַבָּה, הָכִי קָאָמַר: לֹא שָׁנוּ אֶלָּא שֶׁפֵּירְשׁוּ לְאַחַר זְרִיקָה, אֲבָל פֵּירְשׁוּ קוֹדֶם זְרִיקָה – אֲתַאי זְרִיקָה וּשְׁרִיתִינְהוּ, אֲפִילּוּ לְמֶעְבַּד מִינַּיְיהוּ (קתא) [קַתָּתָא] דְּסַכִּינֵי.

**William Davidson Edition - English:**
**Rabba said: This** is what Rabbi Zeira **is saying:** It was necessary for the Sages to **teach** the *halakha*, that bones or tendons that separated from the flesh of an offering shall not ascend the altar, **only where they separated after** the **sprinkling** of its blood, since at the time that the flesh itself became permitted for the altar through the sprinkling, the bones and tendons were still attached to the flesh and therefore fit to be offered with it. **But** if **they separated** from an offering **before** the **sprinkling** of its blood they shall certainly not ascend, as they were already separated from the flesh when it became permitted for the altar. Instead, the **sprinkling comes and permits them** for any use, just as the hide of a burnt offering is permitted to the priests upon the sprinkling of its blood. In fact, one may **even** use such tendons or bones **to fashion the handles of knives from them.**


###### Zevachim 86a:7
[Zevachim 86a:7](https://torahapp.org/share/book/Zevachim/r/86a:7)

סָבַר לַהּ כִּי הָא דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יִשְׁמָעֵאל: נֶאֱמַר ״לוֹ יִהְיֶה״ בְּעוֹלָה, וְנֶאֱמַר ״לוֹ יִהְיֶה״ בְּאָשָׁם; מָה אָשָׁם – עַצְמוֹתָיו מוּתָּרִין, אַף עוֹלָה – (עצמות) [עַצְמוֹתֶיהָ] מוּתָּרִין.

**William Davidson Edition - English:**
The Gemara elaborates: Rabba **holds in accordance with that which Rabbi Yoḥanan says in the name of Rabbi Yishmael:** It **is stated: “He shall have** the hide of the burnt offering that he has offered” (Leviticus 7:8), **with regard to a burnt offering, and** it **is stated:** “The priest that makes atonement, **he shall have it”** (Leviticus 7:7), **with regard to a guilt offering.** The following verbal analogy is derived from here: **Just as** after the blood of **a guilt offering** is presented **its bones** become **permitted** to the priest for any use, since only the portions intended for consumption on the altar are sacrificed whereas the rest of the animal is given to the priests, **so too,** with regard to **a burnt offering, bones** that are not attached to the flesh and therefore are not intended for the altar are **permitted.**


###### Zevachim 86a:8
[Zevachim 86a:8](https://torahapp.org/share/book/Zevachim/r/86a:8)

מוּפְנֵי; דְּאִי לָא מוּפְנֵי – אִיכָּא לְמִיפְרַךְ: מָה לְאָשָׁם, שֶׁכֵּן בְּשָׂרוֹ מוּתָּר! ״לוֹ יִהְיֶה״ יַתִּירָא כְּתִיב.

**William Davidson Edition - English:**
The Gemara notes: The phrase “He shall have” is **free,** i.e., superfluous in its context and therefore available for the purpose of establishing a verbal analogy, and there is a principle that such verbal analogies are not refuted. **As, if** these words were **not** considered **free,** the verbal analogy **can be refuted** by saying: **What** is notable **about a guilt offering?** It is notable **in that its meat is permitted** and its bones are therefore permitted as well, while the flesh of a burnt offering ascends upon the altar in its entirety. If so, *halakhot* may not be applied to one based on the other. Consequently, the phrase **“He shall have”** with regard to a burnt offering is considered as having been **written superfluously,** as it would have sufficed to state: The hide of the burnt offering that he has offered, to the priest.


###### Zevachim 86a:9
[Zevachim 86a:9](https://torahapp.org/share/book/Zevachim/r/86a:9)

מֵתִיב רַב אַדָּא בַּר אַהֲבָה: עַצְמוֹת קָדָשִׁים, לִפְנֵי זְרִיקָה – מוֹעֲלִין בָּהֶן,

**William Davidson Edition - English:**
**Rav Adda bar Ahava raises an objection** to the explanation of Rabba from a *baraita*: With regard to **the bones of sacrificial** animals, specifically sin offerings or guilt offerings, which are offerings of the most sacred order that are intended for consumption, **before** the **sprinkling** of their blood, one who benefits **from them** is liable for **misuse** of consecrated property, similar to the *halakha* with regard to the flesh of offerings of the most sacred order before their blood is sprinkled.


###### Zevachim 86a:10
[Zevachim 86a:10](https://torahapp.org/share/book/Zevachim/r/86a:10)

לְאַחַר זְרִיקָה – אֵין מוֹעֲלִין בָּהֶן. וְשֶׁל עוֹלָה – מוֹעֲלִין בָּהֶן לְעוֹלָם!

**William Davidson Edition - English:**
**After** the **sprinkling** of their blood, one who benefits **from them** is **not** liable for **misuse** of consecrated property, as they are not intended for sacrificing upon the altar. **But** concerning the bones **of a burnt offering,** one who benefits **from them** is **always** liable for **misuse** of consecrated property. This *baraita* contradicts the opinion of Rabba, who said that if the bones separated from a burnt offering before the sprinkling of its blood, it is permitted to derive benefit from them.


###### Zevachim 86a:11
[Zevachim 86a:11](https://torahapp.org/share/book/Zevachim/r/86a:11)

אֵימָא: וְשֶׁל עוֹלָה, פֵּירְשׁוּ לִפְנֵי זְרִיקָה – אֵין מוֹעֲלִין בָּהֶן, לְאַחַר זְרִיקָה – מוֹעֲלִין בָּהֶן לְעוֹלָם.

**William Davidson Edition - English:**
The Gemara answers: **Say** that the *baraita* meant the following: **But** concerning the bones **of a burnt offering,** if **they separated before** the **sprinkling** of its blood and its blood was then sprinkled, then one who benefits **from them** is **not** liable for **misuse** of consecrated property. If they separated **after** the **sprinkling** of its blood, one who benefits **from them** is **always** liable for **misuse** of consecrated property.


###### Zevachim 86a:12
[Zevachim 86a:12](https://torahapp.org/share/book/Zevachim/r/86a:12)

וּפְלִיגָא דְּרַבִּי אֶלְעָזָר; דְּאָמַר רַבִּי אֶלְעָזָר: פֵּירְשׁוּ לִפְנֵי זְרִיקָה – מוֹעֲלִין בָּהֶם, לְאַחַר זְרִיקָה – לֹא נֶהֱנִין וְלֹא מוֹעֲלִין.

**William Davidson Edition - English:**
**And** Rabba **disagrees with Rabbi Elazar, as Rabbi Elazar says:** If the bones of a burnt offering **separated** from its flesh **before sprinkling,** one who benefits **from them** is liable for **misuse** of consecrated property. If they separated **after sprinkling,** the Sages decreed that one **may not benefit** from them *ab initio*, **but** if one benefitted from them after the fact, he is **not** liable for **misuse,** since by Torah law they were permitted through the sprinkling of the offering’s blood.


###### Zevachim 86a:13
[Zevachim 86a:13](https://torahapp.org/share/book/Zevachim/r/86a:13)

**מַתְנִי׳** וְכוּלָּן שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחְזִיר, וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ – לֹא יַחֲזִיר. אֵיבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ קוֹדֶם חֲצוֹת – יַחְזִיר, וּמוֹעֲלִין בָּהֶן; לְאַחַר חֲצוֹת – לֹא יַחְזִיר, וְאֵין מוֹעֲלִין בָּהֶם.

**William Davidson Edition - English:**
**MISHNA:** **And all of** those disqualified offerings with regard to which it was taught (84a) that if they ascended they do not descend, in a case **where they were dislodged from upon the altar,** the priest **does not restore** them to the altar. **And likewise,** with regard to **an ember that was dislodged from upon the altar,** the priest **does not restore** it to the altar. As for **limbs** of a fit burnt offering **that were dislodged from upon the altar,** if they were dislodged **before midnight,** the priest **should restore** them to the altar **and** one is liable for **misusing them.** But if they were dislodged **after midnight,** the priest **does not restore them and** one is **not** liable for **misusing them,** as one is not liable for misuse of consecrated property after it has fulfilled the purpose for which it was designated.


###### Zevachim 86a:14
[Zevachim 86a:14](https://torahapp.org/share/book/Zevachim/r/86a:14)

כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ, כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁין.

**William Davidson Edition - English:**
With regard to unfit items that if they ascended do not descend, **just as the altar sanctifies** items **that are suited to it, so too, the ramp sanctifies** items that are suited to it. **Just as the altar and the ramp sanctify** items **that are suited to them, so too, the** service **vessels sanctify** items that are placed in them.


###### Zevachim 86a:15
[Zevachim 86a:15](https://torahapp.org/share/book/Zevachim/r/86a:15)

**גְּמָ׳** הֵיכִי דָּמֵי? אִי דְּאִית בְּהוּ מַמָּשׁ – אֲפִילּוּ לְאַחַר חֲצוֹת נָמֵי! אִי דְּלֵית בְּהוּ מַמָּשׁ – אֲפִילּוּ קוֹדֶם חֲצוֹת נָמֵי לָא! לָא צְרִיכָא,

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that limbs of a fit burnt offering that were dislodged from upon the altar before midnight are returned to the altar, but that if they were dislodged after midnight they are not returned. The Gemara asks: **What are the circumstances? If** the limbs **have substance,** i.e., they were not yet consumed in their entirety by the fire, then **even** if they were dislodged **after midnight** the priest must return them to the fire. **If they do not have substance** and have been reduced to ash, then **even** if they were dislodged **before midnight** the priest does **not** return them to the altar. The Gemara answers: **No,** it is **necessary**