## Zevachim Daf 97b

###### Zevachim 97b:1
[Zevachim 97b:1](https://torahapp.org/share/book/Zevachim/r/97b:1)

עַד שֶׁיִּבָּלַע בִּבְשָׂרָהּ.

**William Davidson Edition - English:**
This teaches that this *halakha* does not apply **unless** the other food **absorbs** something of the sin offering **into its meat.**


###### Zevachim 97b:2
[Zevachim 97b:2](https://torahapp.org/share/book/Zevachim/r/97b:2)

יָכוֹל נָגַע בְּמִקְצָת חֲתִיכָה יְהֵא כּוּלּוֹ פָּסוּל? תַּלְמוּד לוֹמַר: ״יִגַּע״ – הַנּוֹגֵעַ פָּסוּל. הָא כֵּיצַד? חוֹתֵךְ אֶת מָקוֹם שֶׁבָּלַע. ״בִּבְשָׂרָהּ״ – וְלֹא בַּגִּידִין, וְלֹא בָּעֲצָמוֹת, וְלֹא בַּקַּרְנַיִם, וְלֹא בַּטְּלָפַיִם.

**William Davidson Edition - English:**
One **might** have thought that **if** the sin offering **touched part of a piece** of something that absorbed flavor from the sin offering, **the entire** piece **should become disqualified.** To counter this, **the verse states:** “Whatever **shall touch** its flesh shall be sacred” (Leviticus 6:20), to teach that only the section **that touches** the sin offering is **disqualified. How so?** What can be done with an item when a section of it is disqualified? **One slices off the section** of the piece **that absorbed** the disqualified matter. Additionally, the verse states: “Whatever shall touch **its flesh,” but** an item is **not** disqualified if it touches the sin offering’s **sinews, nor** its **bones, nor** its **horns, nor** its **hooves.**


###### Zevachim 97b:3
[Zevachim 97b:3](https://torahapp.org/share/book/Zevachim/r/97b:3)

״יִקְדָּשׁ״ – לִהְיוֹת כָּמוֹהָ. הָא כֵּיצַד? אִם פְּסוּלָה הִיא – תִּפָּסֵל, [וְאִם] כְּשֵׁרָה הִיא – תֵּאָכֵל כֶּחָמוּר שֶׁבָּהּ.

**William Davidson Edition - English:**
§ The *baraita* continues to interpret the same verse. “Whatever shall touch its flesh **shall be sacred,”** teaches: Whatever touches it **becomes like it,** with regard to its status. **How so? If** the sin offering **is disqualified,** due to any disqualification, whatever touches it **becomes disqualified. And if it is fit,** whatever touches it must **be eaten in accordance with the stringent** regulations **that** apply **to** the sin offering. Therefore, a piece of meat that touches the meat of a sin offering may be eaten only in accordance with the terms of the consumption of a sin offering, e.g., it may be eaten only by male priests, and only for one day and one night.


###### Zevachim 97b:4
[Zevachim 97b:4](https://torahapp.org/share/book/Zevachim/r/97b:4)

אַמַּאי? וְנֵיתֵי עֲשֵׂה וְלִידְחֵי אֶת לֹא תַעֲשֶׂה! אָמַר רָבָא: אֵין עֲשֵׂה דּוֹחֶה אֶת לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ,

**William Davidson Edition - English:**
The Gemara asks: If sacrificial meat touched the meat of a disqualified sin offering, **why** should the sacrificial meat become forbidden? **Should** not the **positive mitzva** of eating the sacrificial meat **come and override** the **prohibition** against eating the disqualified substance that was absorbed in it? **Rava said: A positive mitzva does not override a prohibition that** relates **to the Temple.**


###### Zevachim 97b:5
[Zevachim 97b:5](https://torahapp.org/share/book/Zevachim/r/97b:5)

שֶׁנֶּאֱמַר: ״וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ״. רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: אֶחָד עֶצֶם שֶׁיֵּשׁ בּוֹ מוֹחַ, וְאֶחָד עֶצֶם שֶׁאֵין בּוֹ מוֹחַ. אַמַּאי? נֵיתֵי עֲשֵׂה וְלִידְחֵי אֶת לֹא תַעֲשֶׂה! אֶלָּא אֵין עֲשֵׂה דּוֹחֶה לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ.

**William Davidson Edition - English:**
Rav’s opinion relates to that which is taught in a *baraita*: **As it is stated** in a verse concerning the Paschal offering: **“Nor shall you break a bone of it”** (Exodus 12:46). **Rabbi Shimon ben Menasya says: Both a bone that contains marrow and a bone that does not contain marrow** are included in the prohibition. This statement is analyzed: If one means to break a bone in order to eat its marrow, **why** would that be prohibited? **Should** not the **positive mitzva** of eating the edible parts of the offering, including the marrow, **come and override** the **prohibition** of not breaking a bone of the Paschal offering? **Rather,** it must be that **a positive mitzva does not override a prohibition that** relates **to the Temple.**


###### Zevachim 97b:6
[Zevachim 97b:6](https://torahapp.org/share/book/Zevachim/r/97b:6)

רַב אָשֵׁי אָמַר: ״יִקְדָּשׁ״ עֲשֵׂה הוּא, וְאֵין עֲשֵׂה דּוֹחֶה אֶת לֹא תַעֲשֶׂה וַעֲשֵׂה.

**William Davidson Edition - English:**
**Rav Ashi said:** If sacrificial meat touches a disqualified sin offering, this is not simply a case of a positive mitzva in conflict with a prohibition. Because the verse states: “Whatever shall touch its flesh **shall be sacred”** (Leviticus 6:20), treating the item as consecrated **is** itself **a positive mitzva.** Consequently, both a positive mitzva and a prohibition stand in opposition to eating that sacrificial meat, **and a positive mitzva does not override** both **a prohibition and a positive mitzva.**


###### Zevachim 97b:7
[Zevachim 97b:7](https://torahapp.org/share/book/Zevachim/r/97b:7)

אַשְׁכְּחַן חַטָּאת דְּמִתְקַדֶּשֶׁת בְּבִלּוּעַ, שְׁאָר קָדָשִׁים מְנָלַן? אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי אֱלִיעֶזֶר: ״זֹאת הַתּוֹרָה לָעֹלָה וְלַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים״.

**William Davidson Edition - English:**
§ With regard to a sin offering, the verse states: “Whatever shall touch its flesh shall be sacred.” The Gemara asks: **We found** a source teaching **that** with regard to **a sin offering,** whatever it touches **becomes sanctified through that which is absorbed** from the sin offering. **From where do we** derive that this is also the *halakha* concerning **the rest of the sacred** offerings? **Shmuel says in the name of Rabbi Eliezer:** It is stated: **“This is the law of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the inauguration offering, and of the sacrifice of peace offerings”** (Leviticus 7:37). This verse connects all of the specified offerings, such that individual aspects of each offering are applicable to all of the offerings.


###### Zevachim 97b:8
[Zevachim 97b:8](https://torahapp.org/share/book/Zevachim/r/97b:8)

״לָעֹלָה״ – כִּי עוֹלָה; מָה עוֹלָה טְעוּנָה כְּלִי, אַף כֹּל טְעוּנָה כְּלִי. מַאי כְּלִי? אִילֵימָא מִזְרָק – בְּשַׁלְמֵי צִיבּוּר נָמֵי כְּתִיב בְּהוּ: ״וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת״!

**William Davidson Edition - English:**
The Gemara details these aspects. The verse states **“of the burnt offering”** to teach that all of the offerings are **like a burnt offering** in that **just as a burnt offering requires a utensil** in its preparation, **so too do all** animal offerings **require a utensil. What** is the **utensil? If we say** it is **a bowl,** a utensil used for collecting the blood, as was used in the burnt offerings that were sacrificed at Mount Sinai, that cannot be correct, since the source for a vessel for collecting blood does not need to be derived from the use of one in a burnt offering. **With regard to communal peace offerings it is also written of them:** “And they offered burnt offerings, and they sacrificed peace offerings…**And Moses took half of the blood, and put it in basins”** (Exodus 24:5–6).


###### Zevachim 97b:9
[Zevachim 97b:9](https://torahapp.org/share/book/Zevachim/r/97b:9)

אֶלָּא דְּסַכִּין. וְעוֹלָה גּוּפַהּ מְנָלַן? דִּכְתִיב: ״וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת״ – וְהָתָם עוֹלָה הוּא, דִּכְתִיב: ״וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ״.

**William Davidson Edition - English:**
**Rather,** the term: Utensil, must be stated **of a knife,** as the slaughtering may be performed only with a knife and not with a sharp stone or reed. The Gemara asks: **And** with regard to **a burnt offering itself, from where do we** derive that it must be slaughtered with a knife? This is learned from **that which is written: “And Abraham stretched forth his hand, and took the knife** to slaughter his son” (Genesis 22:10); **and there,** Abraham was offering **a burnt offering, as it is written: “And offered it up for a burnt offering instead of his son”** (Genesis 22:13).


###### Zevachim 97b:10
[Zevachim 97b:10](https://torahapp.org/share/book/Zevachim/r/97b:10)

״מִנְחָה״ – מָה מִנְחָה אֵינָהּ נֶאֱכֶלֶת אֶלָּא לְזִכְרֵי כְהוּנָּה, אַף כֹּל אֵינָם נֶאֱכָלִין אֶלָּא לְזִכְרֵי כְהוּנָּה. מַאי הִיא? אִי חַטָּאת וְאָשָׁם – בְּהֶדְיָא כְּתִיב בְּהוּ: ״כׇּל זָכָר בַּכֹּהֲנִים יֹאכְלֶנּוּ״!

**William Davidson Edition - English:**
The Gemara continues to expound the aforementioned verse (Leviticus 7:37). When the verse mentions **a meal offering,** it teaches that **just as a meal offering is eaten only by males of** the **priesthood** (see Leviticus 6:9–11), **so too are all** of the offerings mentioned in this verse **eaten only by males of** the **priesthood.** The Gemara asks: With regard to **what** offering **is it** that this *halakha* must be derived? **If** one suggests it is with regard to the **sin offering and** the **guilt offering,** this *halakha* **is explicitly written of them.** With regard to the sin offering, it is stated: “Every male among the priests may eat it” (Leviticus 6:22); and with regard to the guilt offering, it is stated: **“Every male among the priests may eat of it”** (Leviticus 7:6).


###### Zevachim 97b:11
[Zevachim 97b:11](https://torahapp.org/share/book/Zevachim/r/97b:11)

וְאִי שַׁלְמֵי צִיבּוּר – מֵרִיבּוּיָיא דִּקְרָא אָתֵי: ״בְּקֹדֶשׁ הַקֳּדָשִׁים תֹּאכְלֶנּוּ כׇּל זָכָר יֹאכַל אֹתוֹ״ – לִימֵּד עַל שַׁלְמֵי צִיבּוּר שֶׁאֵינָן נֶאֱכָלִין אֶלָּא לְזִכְרֵי כְהוּנָּה!

**William Davidson Edition - English:**
**And if** one suggests that the *halakha* must be derived with regard to **communal peace offerings,** i.e., the two lambs that were sacrificed as communal offerings on *Shavuot* together with the offering of the two loaves (see Leviticus 23:19), this *halakha* **is derived from** the **amplification of the verse** that is stated with regard to meal offerings, sin offerings, and guilt offerings. The verse states: **“In a most sacred place shall you eat of it; every male may eat it”** (Numbers 18:10), and it is taught in a *baraita*: The verse **teaches with regard to communal peace offerings that they are eaten only by males of priestly** families.


###### Zevachim 97b:12
[Zevachim 97b:12](https://torahapp.org/share/book/Zevachim/r/97b:12)

תַּנָּאֵי הִיא;

**William Davidson Edition - English:**
The Gemara explains: **It is** a dispute between ***tanna’im*.**