## Zevachim Daf 87a

###### Zevachim 87a:1
[Zevachim 87a:1](https://torahapp.org/share/book/Zevachim/r/87a:1)

חֲצוֹת שֵׁנִי עוֹכַלְתָּן, רַב חִסְדָּא אָמַר: עַמּוּד הַשַּׁחַר עוֹכַלְתָּן.

**William Davidson Edition - English:**
The **second midnight,** i.e., midnight of the following night, **renders them consumed,** and if they were dislodged from the altar thereafter they are not returned. **Rav Ḥisda says: Dawn** following the first evening **renders them consumed,** and if they were dislodged from the altar thereafter they are not returned.


###### Zevachim 87a:2
[Zevachim 87a:2](https://torahapp.org/share/book/Zevachim/r/87a:2)

אָמְרִי בֵּי רַב: מַאי טַעְמָא דְּרַב חִסְדָּא? וּמָה חֲצוֹת שֶׁאֵין עוֹשֶׂה לִינָה, עוֹשֶׂה עִיכּוּל; עַמּוּד הַשַּׁחַר שֶׁעוֹשֶׂה לִינָה, אֵינוֹ דִּין שֶׁעוֹשֶׂה עִיכּוּל?

**William Davidson Edition - English:**
**They say** in **the school of Rav: What is the reasoning of Rav Ḥisda,** who says that dawn renders these limbs consumed? It is the following *a fortiori* inference: **And if midnight, which does not cause** the disqualification of being **left overnight** with regard to limbs that were left off the altar until that time, still **causes consumption,** i.e., limbs burned on the altar until midnight are considered entirely consumed, then certainly with regard to **dawn, which causes** the disqualification of being **left overnight** with regard to limbs that were not left off the altar until that time, **isn’t it logical that it causes consumption?**


###### Zevachim 87a:3
[Zevachim 87a:3](https://torahapp.org/share/book/Zevachim/r/87a:3)

פֵּירְשׁוּ קוֹדֶם חֲצוֹת, וְהֶחְזִירָן לְאַחַר עַמּוּד הַשַּׁחַר – רַבָּה אָמַר: חֲצוֹת שֵׁנִי עוֹכַלְתָּן, רַב חִסְדָּא אָמַר: אֵין בָּהֶן עִיכּוּל לְעוֹלָם.

**William Davidson Edition - English:**
These *amora’im* also dispute the *halakha* in a case where the limbs **separated** from the altar **before midnight and were returned** to the altar **after dawn: Rabba says** that the **second midnight renders them consumed,** and if they separated after this time they are not returned. **Rav Ḥisda says:** Since these limbs were not returned to the altar by dawn, **they are never subject to consumption** through the passage of time. Rather, they are returned to the altar and allowed to burn until they are reduced to ash. These two disputes between Rabba and Rav Ḥisda indicate that both agree that limbs not on the altar by midnight are not considered consumed.


###### Zevachim 87a:4
[Zevachim 87a:4](https://torahapp.org/share/book/Zevachim/r/87a:4)

מַתְקֵיף לַהּ רַב יוֹסֵף: וּמַאן לֵימָא לַן דַּחֲצוֹת בְּרֹאשׁ הַמִּזְבֵּחַ מְשַׁוְּיָא לְהוּ עִיכּוּל? דִּילְמָא כֹּל הֵיכָא דְּמַשְׁכְּחָא לְהוּ מְשַׁוְּיָא לְהוּ עִיכּוּל! שְׁלַחוּ מִתָּם: הִלְכְתָא כְּרַב יוֹסֵף.

**William Davidson Edition - English:**
**Rav Yosef objects to this: And who shall say to us that midnight,** specifically when the limbs are **at the top of the altar, effects for them consumption? Perhaps anywhere that** the limbs **are found,** midnight **effects for them consumption.** The Gemara notes: **They sent from there,** i.e., Eretz Yisrael, that **the *halakha*** is **in accordance with** the opinion of **Rav Yosef,** i.e., the passing of midnight renders all limbs consumed, regardless of their location at that time.


###### Zevachim 87a:5
[Zevachim 87a:5](https://torahapp.org/share/book/Zevachim/r/87a:5)

אִיתְּמַר נָמֵי, אָמַר רַבִּי חִיָּיא בַּר אַבָּא: פֵּירְשׁוּ קוֹדֶם חֲצוֹת וְהֶחְזִירָן אַחַר חֲצוֹת – לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. וְכֵן תָּנָא בַּר קַפָּרָא: פֵּירְשׁוּ קוֹדֶם חֲצוֹת וְהֶחְזִירָן לְאַחַר חֲצוֹת – יוֹצְאִין מִידֵי מְעִילָה.

**William Davidson Edition - English:**
It **was also stated** that **Rabbi Ḥiyya bar Abba says:** In the case of limbs that **separated** from upon the altar **before midnight and** were **returned** to the altar **after midnight,** one **may not benefit** from them *ab initio*, **but** if one benefited from them after the fact he is **not** liable for **misuse** of consecrated property, since the mitzva of burning is considered fulfilled after midnight has passed. **And bar Kappara also taught:** If **they separated** from upon the altar **before midnight and** were **returned** to the altar **after midnight,** the limbs **are removed from** being subject to liability for **misuse** of consecrated property.


###### Zevachim 87a:6
[Zevachim 87a:6](https://torahapp.org/share/book/Zevachim/r/87a:6)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: וְכִי מֵאַחַר דִּשְׁלַחוּ מִתָּם הִילְכְתָא כְּרַב יוֹסֵף, וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא וְכֵן תָּנֵי בַּר קַפָּרָא – רַבָּה וְרַב חִסְדָּא בְּמַאי פְּלִיגִי? אֲמַר לֵיהּ: בִּשְׁמֵנִים.

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: And since they sent from there** that **the *halakha*** is **in accordance with** the opinion of **Rav Yosef** that midnight effects consumption even for those items left off the altar, **and Rav Ḥiyya bar Abba says** this as well, **and bar Kappara also teaches** that this is the *halakha*, then **with regard to what do Rabba and Rav Ḥisda disagree?** Abaye **said to him:** They disagree **with regard to fatty** limbs, whose consumption is delayed due to their surrounding fat, and consequently midnight may not effect consumption for these limbs.


###### Zevachim 87a:7
[Zevachim 87a:7](https://torahapp.org/share/book/Zevachim/r/87a:7)

בְּעָא מִינֵּיהּ רָבָא מֵרַבָּה: לִינָה מוֹעֶלֶת בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ, אוֹ אֵינָהּ מוֹעֶלֶת בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ? הֵיכִי דָמֵי? אִילֵּימָא דְּלֹא יָרְדוּ – הַשְׁתָּא לָנוּ בַּעֲזָרָה אָמְרַתְּ דְּלֹא יֵרְדוּ, בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ מִיבַּעְיָא?!

**William Davidson Edition - English:**
§ **Rava raises a dilemma before Rabba:** Is the disqualification of **being left overnight effective** in disqualifying limbs that are situated **at the top of the altar** at dawn but were not placed on the pyre, **or is** it **not effective** in disqualifying limbs that are **at the top of the altar** but were not placed on the pyre? The Gemara clarifies: **What are the circumstances? If we say that** the limbs **have not descended** from the altar, then the *halakha* should be obvious: **Now** that with regard to limbs that were **left overnight in the Temple courtyard, you said** in the mishna (84a) **that** if they ascended upon the altar **they shall not descend,** then with regard to limbs left **on top of the altar,** is it **necessary** to teach that they shall not descend?


###### Zevachim 87a:8
[Zevachim 87a:8](https://torahapp.org/share/book/Zevachim/r/87a:8)

וְאֶלָּא דְּיָרְדוּ לְשֻׁלְחָן מְדַמֵּינַן לַהּ; דִּתְנַן: אֲפִילּוּ הֵן עַל הַשֻּׁלְחָן יָמִים רַבִּים – אֵין בְּכָךְ כְּלוּם, אוֹ דִילְמָא לְקַרְקַע מְדַמֵּינַן?

**William Davidson Edition - English:**
**But rather,** the dilemma is in a case **where** they were left overnight on top of the altar and **descended** from it after dawn. Do **we compare** limbs left overnight on top of the altar **to** the **Table** of the shewbread, and they are therefore returned, **as we learned** in a mishna (*Menaḥot* 100a): **Even** if loaves of shewbread, which are supposed to be replaced every Shabbat, remained **on the Table many days** beyond Shabbat, there is **nothing** wrong **with that,** and the loaves are not disqualified by being left overnight. **Or perhaps we compare** the limbs **to** flesh left on the **ground** of the Temple courtyard, which is disqualified when left there until dawn, and they are not returned.


###### Zevachim 87a:9
[Zevachim 87a:9](https://torahapp.org/share/book/Zevachim/r/87a:9)

אֲמַר לֵיהּ: אֵין לִינָה בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ. קִיבְּלַהּ מִינֵּיהּ, אוֹ לָא? תָּא שְׁמַע, דְּאִיתְּמַר: אֵיבָרִים שֶׁלָּנוּ בָּעֲזָרָה – מְקַטֵּר וְהוֹלֵךְ כׇּל הַלַּיְלָה. לָן בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ – מְקַטֵּר וְהוֹלֵךְ לְעוֹלָם.

**William Davidson Edition - English:**
Rabba **said to him: There is no** disqualification of limbs that are **left overnight at the top of the altar.** The Gemara asks: Did Rava **accept** this response **from** Rabba **or not?** The Gemara suggests: **Come** and **hear** a proof from that **which was stated:** With regard to **limbs that were left overnight in the Temple courtyard,** the priest may place them upon the altar to **burn** them **all night** long provided that they are placed there before dawn. With regard to a limb that was **left overnight at the top of the altar,** the priest may **burn** it **forever,** i.e., no matter how much time has passed.


###### Zevachim 87a:10
[Zevachim 87a:10](https://torahapp.org/share/book/Zevachim/r/87a:10)

יָרְדוּ – רַבָּה אָמַר: יַעֲלוּ, רָבָא אָמַר: לֹא יַעֲלוּ. שְׁמַע מִינַּהּ: לָא קַיבְּלַהּ מִינֵּיהּ! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
With regard to limbs that were left overnight on top of the altar and then **descended** from it, **Rabba says** that **they shall ascend,** while **Rava says** that **they shall not ascend. Conclude from it** that Rava **did not accept** the response **from** Rabba, as he holds here that limbs are disqualified when left overnight on top of the altar. The Gemara confirms: Indeed, **conclude from it** that this is so.


###### Zevachim 87a:11
[Zevachim 87a:11](https://torahapp.org/share/book/Zevachim/r/87a:11)

כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ כּוּ׳. תָּנוּ רַבָּנַן: ״הַנֹּגֵעַ בְּמִזְבֵּחַ״ – אֵין לִי אֶלָּא מִזְבֵּחַ; כֶּבֶשׁ מִנַּיִן? תַּלְמוּד לוֹמַר: ״אֶת הַמִּזְבֵּחַ״. כְּלֵי שָׁרֵת מִנַּיִין? תַּלְמוּד לוֹמַר: ״כׇּל הַנֹּגֵעַ בָּהֶם יִקְדָּשׁ״.

**William Davidson Edition - English:**
§ The mishna teaches: **Just as the altar sanctifies** items, so too, the ramp and the service vessels sanctify items. With regard to this *halakha*, **the Sages taught:** The verse states: “Whatever **touches the altar** shall be sacred” (Exodus 29:37). From here **I have** derived **only** that the **altar** sanctifies items. **From where** is it derived that the **ramp** sanctifies items as well? **The verse states:** “And you shall anoint…**the altar [*et hamizbe’aḥ*]”** (Exodus 40:10), and the addition of the word *et* serves to include the ramp. With regard to **service vessels, from where** is it derived that they sanctify items? **The verse states** with regard to them: **“Whatever touches them shall be sacred”** (Exodus 30:29).


###### Zevachim 87a:12
[Zevachim 87a:12](https://torahapp.org/share/book/Zevachim/r/87a:12)

בְּעָא מִינֵּיהּ רֵישׁ לָקִישׁ מֵרַבִּי יוֹחָנָן: כְּלֵי שָׁרֵת מַהוּ שֶׁיְּקַדְּשׁוּ אֶת הַפְּסוּלִין? אֲמַר לֵיהּ, תְּנֵיתוּהָ: כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ כֵּלִים מְקַדְּשִׁין!

**William Davidson Edition - English:**
**Reish Lakish raises a dilemma before Rabbi Yoḥanan: What is** the *halakha* with regard to **whether service vessels sanctify disqualified** items? Rabbi Yoḥanan **said to him: You learned** in the mishna that **just as the altar and the ramp sanctify** items **that are suited to them** even if those items are disqualified, **so too,** the service **vessels sanctify** items placed in them.


###### Zevachim 87a:13
[Zevachim 87a:13](https://torahapp.org/share/book/Zevachim/r/87a:13)

אֲמַר לֵיהּ: לְכַתְּחִילָּה לִיקְרַב קָמִיבְּעֵי לִי. הָא נָמֵי תְּנֵינָא:

**William Davidson Edition - English:**
Reish Lakish **said to him:** The mishna indicates that service vessels sanctify that which is placed in them in the sense that they may no longer be redeemed even if they become disqualified. **I raise the dilemma** with regard to whether service vessels sanctify disqualified items such that they may be **sacrificed *ab initio*.** Rabbi Yoḥanan said to him: **This also we learn** in a mishna (84a):