## Zevachim Daf 99b

###### Zevachim 99b:1
[Zevachim 99b:1](https://torahapp.org/share/book/Zevachim/r/99b:1)

וּמַגְרֵיפָה בְּתוֹכוֹ, וְאָמַר: ״לִבִּי עַל הַסַּל וְאֵין לִבִּי עַל הַמַּגְרֵיפָה״ – הַסַּל טָהוֹר וְהַמַּגְרֵיפָה טְמֵאָה.

**William Davidson Edition - English:**
**and a shovel** was **in** the basket, **and he said: I am minding the basket,** that it not become impure, **but I am not minding the shovel,** then **the basket is pure, and the shovel is impure.**


###### Zevachim 99b:2
[Zevachim 99b:2](https://torahapp.org/share/book/Zevachim/r/99b:2)

וּתְטַמֵּא מַגְרֵיפָה לְסַל! אֵין כְּלִי מְטַמֵּא כְּלִי. וּתְטַמֵּא מַה שֶּׁבְּתוֹכוֹ! אָמַר רָבָא: בְּאוֹמֵר שְׁמַרְתִּיהָ מִדָּבָר הַמְטַמְּאָהּ, וְלֹא שְׁמַרְתִּיהָ מִדָּבָר הַפּוֹסְלָהּ.

**William Davidson Edition - English:**
The Gemara challenges the ruling of the *baraita*: **But** wouldn’t **the shovel render the basket impure?** The Gemara answers: There is a principle that **a vessel does not render** another **vessel ritually impure.** The Gemara challenges: **But** wouldn’t **the shovel render that which is in** the basket, e.g., figs, **impure? Rava said:** The case is **where he says: I safeguarded it,** the shovel, **from anything that** would allow it to **render** another item **impure, but I did not safeguard it from anything that would render it** itself **unfit,** i.e., impure.


###### Zevachim 99b:3
[Zevachim 99b:3](https://torahapp.org/share/book/Zevachim/r/99b:3)

אִיגַּלְגַּל מִילְּתָא, וּמְטַאי לְקַמֵּיהּ דְּרַבִּי אַבָּא בַּר מֶמֶל. אֲמַר לְהוּ, לָא שְׁמִיעַ לְהוּ הָא דְּאָמַר רַבִּי יוֹחָנָן אָמַר רַבִּי: הָאוֹכֵל שְׁלִישִׁי שֶׁל תְּרוּמָה – אָסוּר לֶאֱכוֹל וּמוּתָּר לִיגַּע?

**William Davidson Edition - English:**
The Gemara returns to discuss the contradiction between the mishna, which permits an acute mourner to touch sacrificial meat, and the mishna in tractate *Ḥagiga*, which requires him to immerse. The Gemara relates: **The matter circulated and came before Rabbi Abba bar Memel. He said to** the Sages before him: **Have they not heard that which Rabbi Yoḥanan says** that **Rabbi** Yehuda HaNasi **says: One who partakes of *teruma*** that has **third-**degree impurity, i.e., *teruma* disqualified through contact with an item with second-degree impurity, **is prohibited from partaking** of *teruma*, **but permitted to touch** *teruma*.


###### Zevachim 99b:4
[Zevachim 99b:4](https://torahapp.org/share/book/Zevachim/r/99b:4)

אַלְמָא בַּאֲכִילָה עֲבוּד רַבָּנַן מַעֲלָה, בִּנְגִיעָה לָא עֲבוּד רַבָּנַן מַעֲלָה!

**William Davidson Edition - English:**
Rabbi Abba bar Memel continued: **Apparently, in** a case of **partaking, the Sages imposed a higher standard,** whereas **in** a case of **touching, the Sages did not impose a higher standard.** Similarly, in a case of an acute mourner, the Sages require him to immerse before he may partake of sacrificial meat, as taught in tractate *Ḥagiga*, but they do not impose this standard for touching the meat, as taught in the mishna here.


###### Zevachim 99b:5
[Zevachim 99b:5](https://torahapp.org/share/book/Zevachim/r/99b:5)

וְאֵינוֹ חוֹלֵק לֶאֱכוֹל כּוּ׳. מִיפְלָג הוּא דְּלָא פְּלִיג, וְכִי מְזַמְּנִי לֵיהּ – אָכֵיל;

**William Davidson Edition - English:**
§ The mishna teaches with regard to an acute mourner: **And he does not receive a share** of sacrificial meat in order **to partake** of it in the evening. The Gemara comments: The mishna indicates only that **he may not receive a share** of the meat, **but when** other priests **invite him** to join in their portions, **he may partake** of them in the evening.


###### Zevachim 99b:6
[Zevachim 99b:6](https://torahapp.org/share/book/Zevachim/r/99b:6)

וּרְמִינְהִי: אוֹנֵן (וּמְחוּסַּר כִּיפּוּרִים) – טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בְּקָדָשִׁים!

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** from a mishna (*Pesaḥim* 91b): **An acute mourner immerses and partakes of his Paschal offering in the evening, but** he may **not** partake **of** other **sacrificial** meat.


###### Zevachim 99b:7
[Zevachim 99b:7](https://torahapp.org/share/book/Zevachim/r/99b:7)

אָמַר רַב יִרְמְיָה מִדִּיפְתִּי: לָא קַשְׁיָא; כָּאן בְּפֶסַח, כָּאן בִּשְׁאָר יְמוֹת הַשָּׁנָה.

**William Davidson Edition - English:**
**Rav Yirmeya of Difti said:** This is **not difficult. Here,** the ruling of the mishna is stated **with regard to** the first night of **Passover,** whereas **there,** in tractate *Pesaḥim*, the ruling of the mishna is stated **with regard to the rest of the days of the year.**


###### Zevachim 99b:8
[Zevachim 99b:8](https://torahapp.org/share/book/Zevachim/r/99b:8)

בְּפֶסַח – אַיְּידֵי דְּאָכֵיל פֶּסַח, אָכֵיל נָמֵי קָדָשִׁים. בִּשְׁאָר יְמוֹת הַשָּׁנָה – דְּלָא חֲזֵי, לָא חֲזֵי. וּמַאי ״אֲבָל לֹא בְּקָדָשִׁים״? אֲבָל לֹא בְּקָדָשִׁים שֶׁל כׇּל הַשָּׁנָה.

**William Davidson Edition - English:**
What is the reason for the distinction between the two? **On** the first night of **Passover, since he partakes of** the **Paschal offering, he may also partake of** other **sacrificial** meat. But **on the rest of the days of the year, when he is unfit** to partake of sacrificial meat, **he is unfit. And what** does the mishna in *Pesaḥim* mean when it states: **But** he may **not** partake **of** other **sacrificial** meat? It means: **But** he may **not** partake **of sacrificial** meat **of all** of the rest of **the year,** other than the first night of Passover.


###### Zevachim 99b:9
[Zevachim 99b:9](https://torahapp.org/share/book/Zevachim/r/99b:9)

רַב אַסִּי אָמַר: לָא קַשְׁיָא; כָּאן שֶׁמֵּת לוֹ מֵת בְּאַרְבָּעָה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר, כָּאן שֶׁמֵּת לוֹ מֵת בִּשְׁלֹשָׁה עָשָׂר וּקְבָרוֹ בְּאַרְבָּעָה עָשָׂר; יוֹם קְבוּרָה לָא תָּפֵיס לֵילוֹ מִדְּרַבָּנַן.

**William Davidson Edition - English:**
**Rav Asi said** there is a different resolution to the contradiction between the *mishnayot*: This is **not difficult. Here,** in the ruling of the mishna in tractate *Pesaḥim*, which prohibits an acute mourner from partaking of sacrificial meat, it is referring to a case **where his** relative **died on the fourteenth** day of Nisan, **and he buried him on the fourteenth** itself, in which case he is still considered an acute mourner by rabbinic law that evening. **There,** in the ruling of the mishna in this chapter, it is referring to a case **where his** relative **died on the thirteenth** of Nisan, **and he buried him on the fourteenth** of Nisan. The reason the mourner may partake is that since **the day of burial** is not the day of death, it **does not take hold of its** following **night by rabbinic law.**


###### Zevachim 99b:10
[Zevachim 99b:10](https://torahapp.org/share/book/Zevachim/r/99b:10)

מַאן תַּנָּא אֲנִינוּת לַיְלָה מִדְּרַבָּנַן? רַבִּי שִׁמְעוֹן הִיא. דְּתַנְיָא: אֲנִינוּת לַיְלָה מִדִּבְרֵי תוֹרָה. דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: אוֹנֵן אֵינוֹ מִדִּבְרֵי תוֹרָה, אֶלָּא מִדִּבְרֵי סוֹפְרִים. תֵּדַע – שֶׁהֲרֵי אָמְרוּ: אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַּקֳּדָשִׁים.

**William Davidson Edition - English:**
The Gemara clarifies: **Who** is the *tanna* who **taught** that **acute mourning** the following **night** is **by rabbinic law,** as opposed to by Torah law? This **is** the opinion of **Rabbi Shimon, as it is taught** in a *baraita*: **Acute mourning at night is by Torah law;** this is **the statement of Rabbi Yehuda. Rabbi Shimon says:** His status as **an acute mourner** at night **is not by Torah law, but by rabbinic law. Know** that this so, **as** the Sages **said: An acute mourner immerses and partakes of his Paschal offering in the evening, but** he may still **not** partake **of** other **sacrificial** meat. If acute mourning at night were by Torah law, he would not be permitted to partake of the Paschal offering.


###### Zevachim 99b:11
[Zevachim 99b:11](https://torahapp.org/share/book/Zevachim/r/99b:11)

וְסָבַר רַבִּי שִׁמְעוֹן אֲנִינוּת לַיְלָה מִדְּרַבָּנַן?! וְהָתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: אוֹנֵן אֵינוֹ מְשַׁלֵּחַ קׇרְבְּנוֹתָיו. מַאי, לָאו וַאֲפִילּוּ בְּפֶסַח? לָא; לְבַר מִפֶּסַח.

**William Davidson Edition - English:**
The Gemara asks: **And does Rabbi Shimon hold** that **acute mourning at night is by rabbinic law** and that consequently an acute mourner partakes of his Paschal offering in the evening? **But isn’t it taught** in a *baraita*: **Rabbi Shimon says: An acute mourner does not send his offerings** to the Temple to be sacrificed? **What, is it not** referring **even to a Paschal offering?** The Gemara rejects this: **No,** the *baraita* is referring to all offerings **other than a Paschal offering.**


###### Zevachim 99b:12
[Zevachim 99b:12](https://torahapp.org/share/book/Zevachim/r/99b:12)

וְהָתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: ״שְׁלָמִים״ – כְּשֶׁהוּא שָׁלֵם מֵבִיא, וְאֵינוֹ מֵבִיא כְּשֶׁהוּא אוֹנֵן. מִנַּיִן לְרַבּוֹת אֶת הַתּוֹדָה? מְרַבֶּה אֲנִי אֶת הַתּוֹדָה, שֶׁכֵּן נֶאֱכֶלֶת בְּשִׂמְחָה כִּשְׁלָמִים.

**William Davidson Edition - English:**
The Gemara counters: **But isn’t it taught** in a *baraita*: With regard to the verse: “And if his offering be a sacrifice of peace offerings [*shelamim*]” (Leviticus 3:1), **Rabbi Shimon says:** The offering is called ***shelamim*** to teach that **when** a person **is whole [*shalem*],** i.e., in a state of contentment, **he brings** his offering, **but he does not bring** it **when he is an acute mourner. From where** is it derived **to include** that an acute mourner does not bring even **a thanks offering? I include the thanks offering because it is consumed in** a state of **joy, like a peace offering.**


###### Zevachim 99b:13
[Zevachim 99b:13](https://torahapp.org/share/book/Zevachim/r/99b:13)

מִנַּיִן לְרַבּוֹת אֶת הָעוֹלָה? מְרַבֶּה אֲנִי אֶת הָעוֹלָה, שֶׁכֵּן בָּאָה בְּנֶדֶר וּבִנְדָבָה כִּשְׁלָמִים. מִנַּיִן לְרַבּוֹת בְּכוֹר וּמַעֲשֵׂר וָפֶסַח? מְרַבֶּה אֲנִי בְּכוֹר וּמַעֲשֵׂר וָפֶסַח, שֶׁכֵּן אֵינָן בָּאִין עַל חֵטְא. מִנַּיִן לְרַבּוֹת חַטָּאת וְאָשָׁם? תַּלְמוּד לוֹמַר: ״זֶבַח״.

**William Davidson Edition - English:**
**From where** is it derived that the verse also serves **to include a burnt offering? I include the burnt offering because it comes as a vow** offering **and as a gift** offering, **like a peace offering. From where** is it derived that the verse also serves **to include a firstborn** offering, **and** an animal **tithe** offering, **and a Paschal offering,** which are not brought voluntarily? **I include a firstborn** offering, **and** an animal **tithe** offering, **and a Paschal offering, because they** too, like a peace offering, **do not come** to atone **for a sin. From where** is it derived **to include a sin offering and a guilt offering,** which atone for sins? **The verse states:** “And if his offering be **a sacrifice [*zevaḥ*]** of peace offerings,” which teaches that an acute mourner may not sacrifice any slaughtered offering [*zevaḥ*].


###### Zevachim 99b:14
[Zevachim 99b:14](https://torahapp.org/share/book/Zevachim/r/99b:14)

מִנַּיִן לְרַבּוֹת הָעוֹפוֹת וְהַמְּנָחוֹת וְהַיַּיִן וְהָעֵצִים וְהַלְּבוֹנָה? תַּלְמוּד לוֹמַר: ״שְׁלָמִים קׇרְבָּנוֹ״; כׇּל קׇרְבְּנוֹת שֶׁהוּא מֵבִיא – כְּשֶׁהוּא שָׁלֵם מֵבִיא, וְאֵינוֹ מֵבִיא כְּשֶׁהוּא אוֹנֵן.

**William Davidson Edition - English:**
**From where** is it derived **to include** even **the bird offerings, and the meal offerings, and the wine, and the wood, and the frankincense** brought for the Temple service? **The verse states:** “And if **his offering** be a sacrifice of **peace offerings [*shelamim korbano*],”** teaching that for **all offerings [*korbanot*] that** a person **brings, he brings** them **when he is whole [*shalem*], but he does not bring** them **when he is an acute mourner.**


###### Zevachim 99b:15
[Zevachim 99b:15](https://torahapp.org/share/book/Zevachim/r/99b:15)

קָתָנֵי מִיהָא פֶּסַח!

**William Davidson Edition - English:**
The Gemara explains: **In any event,** Rabbi Shimon **teaches** that it is prohibited for an acute mourner to bring **a Paschal offering,** even though he will cease to be an acute mourner that night; this contradicts the first *baraita*.


###### Zevachim 99b:16
[Zevachim 99b:16](https://torahapp.org/share/book/Zevachim/r/99b:16)

אָמַר רַב חִסְדָּא: פֶּסַח – כְּדִי נַסְבֵיהּ.

**William Davidson Edition - English:**
**Rav Ḥisda said:** The latter *baraita* mentions **a Paschal offering for no purpose.** In other words, the *halakha* that an acute mourner does not bring an offering does not actually apply to a Paschal offering, and the *baraita* mentions it only out of habit, since a firstborn-animal offering, the animal tithe offering, and a Paschal offering are frequently mentioned together.


###### Zevachim 99b:17
[Zevachim 99b:17](https://torahapp.org/share/book/Zevachim/r/99b:17)

רַב שֵׁשֶׁת אָמַר: מַאי פֶּסַח – שַׁלְמֵי פֶסַח. אִי הָכִי, הַיְינוּ שְׁלָמִים! תְּנָא שְׁלָמִים הַבָּאִין מֵחֲמַת פֶּסַח, וּתְנָא שְׁלָמִים הַבָּאִין מֵחֲמַת עַצְמָן.

**William Davidson Edition - English:**
**Rav Sheshet said: What** is meant in this *baraita* by the term: **Paschal offering?** It is referring to **the peace offerings of Passover,** i.e., the peace offering that is sacrificed along with the Paschal offering. The Gemara objects: **If so,** that **is** the same as **a peace offering,** which Rabbi Shimon already mentioned. The Gemara answers: He **taught** the *halakha* with regard to **peace offerings that come on account of** the **Paschal offering, and** he **taught** separately the *halakha* with regard to **peace offerings that come on their own account.**


###### Zevachim 99b:18
[Zevachim 99b:18](https://torahapp.org/share/book/Zevachim/r/99b:18)

דְּאִי לָא תְּנָא שְׁלָמִים הַבָּאִין מֵחֲמַת פֶּסַח, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וּמֵחֲמַת פֶּסַח אָתֵי – כְּגוּפֵיהּ דְּפֶסַח דָּמֵי; קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara explains: Rabbi Shimon needed to teach both cases explicitly, **because if he did not teach** the *halakha* with regard to **peace offerings that come on account of** the **Paschal offering,** it would **enter your mind to say: Since they come on account of** the **Paschal offering, they are considered like** the **Paschal offering itself,** and the acute mourner offers them as well. Therefore, Rabbi Shimon **teaches us** that these peace offerings are also forbidden to an acute mourner.


###### Zevachim 99b:19
[Zevachim 99b:19](https://torahapp.org/share/book/Zevachim/r/99b:19)

רַב מָרִי אָמַר:

**William Davidson Edition - English:**
**Rav Mari said** a different resolution to the contradiction between the statements of Rabbi Shimon: