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המשנה היומית של היום

זבחים א׳:ב׳ - א׳:ג׳

The Mishnah Yomi for Sunday, April 13, 2031 is זבחים א׳:ב׳ - א׳:ג׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Zevachim Perek 1 Mishnah 2

זבחים פרק א׳ משנה ב׳

2
Yosei ben Ḥoni says: Not only are the Paschal offering and the sin offering unfit when slaughtered not for their sake, but also other offerings that are slaughtered for the sake of a Paschal offering and for the sake of a sin offering are unfit. Shimon, brother of Azarya, says that this is the distinction: With regard to all offerings, if one slaughtered them for the sake of an offering whose level of sanctity is greater than theirs, they are fit; if one slaughtered them for the sake of an offering whose level of sanctity is less than theirs, they are unfit. How so? Offerings of the most sacred order, e.g., sin offerings and burnt offerings, that one slaughtered for the sake of offerings of lesser sanctity, e.g., peace offerings, are unfit. Offerings of lesser sanctity that one slaughtered for the sake of offerings of the most sacred order are fit. Likewise, there is a distinction between different offerings of lesser sanctity. The firstborn animal and the animal tithe that one slaughtered for the sake of a peace offering are fit, as the sanctity of peace offerings is greater. Peace offerings that one slaughtered for the sake of a firstborn animal or for the sake of an animal tithe are unfit.
יוֹסֵי בֶן חוֹנִי אוֹמֵר, הַנִּשְׁחָטִים לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת, פְּסוּלִים. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶם, כְּשֵׁרִין. לְשֵׁם נָמוּךְ מֵהֶם, פְּסוּלִים. כֵּיצַד. קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, פְּסוּלִין. קָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, כְּשֵׁרִין. וּשְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, פְּסוּלִין:
ב׳
ברטנורא

הנשחטים לשם פסח – all of the rest of the sacrifices which were offered on the fourteenth of Nisan for the sake of the Passover offering are invalid. And similarly, that were offered for the sake of a sin-offering at aall times are invalid. For just as they are invalid for the sake of others. But he disputes the first Teacher of our Mishnah who sated ((see the beginning of Mishnah 1 of this chapter): “All of the sacrifices that were offered not fortheir sake are valid. But he said, as long as they are not slaughtered for the sake of the Passover offering nor for the sake of the sin-offering.

שמעון אחי עזריה—he is called thus, on account that Azariah engaged in practical matters and would provide for the needs of his brother Shimon who was engaged with Torah, and between them, they made a condition that part of the reward for the study by Shimon would go to Azariah.

שחטן – for the rest of the sacrifices.

לשם גבוה מהן – as will be explained further on. They are fit.

שלם נמוך המן – for the sake of a sacrifice which is less from them in holiness.

פסולים – as it is written (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD,” what is higher than them are not degraded/desecrated; that which is lower than them, they degrade/desecrate them. But the Halalkha is not either according to Rabbi Yossi ben Honi nor like Shimon the brother of Azariah.

בכור ומעשר – [the tithing of cattle. Which are lower than peace-offerings, for the peace offering require the giving of four (i.e., two gifts of blood on the altar which are four,, which are one in the northeastern corner and one in the southwestern corner. And it is found that the blood is spread around the four directions of the altar -see Tractate Zevakhim Chapter 10, Mishnah 2), and placing of the hands and libations, and the waving of the breast and the shoulder. But this is not the case with the firstling and the tithe, whose blood requires only one gift, and there is no laying of the hands nor libations that are practiced with them, nor the waving of the breast and shoulder.

הנשחטים לשם פסח. כל שאר זבחים שנזבחו בארבעה עשר בניסן לשם פסח. פסולים. וכן שנזבחו לשם חטאת בכל זמן, פסולים. כי היכי דאינהו פסולים לשם אחרים. ופליג אתנא קמא דמתניתין דאמר כל הזבחים שנזבחו שלא לשמן כשרים. ואמר איהו, ובלבד שלא ישחטם לשם פסח ולא לשם חטאת:

שמעון אחי עזריה. נקרא כן, על שם שעזריה עסק בפרקמטיא והיה מספק צרכי שמעון אחיו שהיה עוסק בתורה, והתנו ביניהם שיהא חלק לעזריה בשכר תלמודו של שמעון:

שחטן. לשאר זבחים:

לשם גבוה מהן. כדמפרש ואזיל. כשרים:

לשם נמוך מהן. לשם זבח שהוא פחות מהן בקדושה:

פסולים. דכתיב (ויקרא כ״ב:ט״ו) ולא יחללו את קדשי בני ישראל את אשר ירימו לה׳, במורם מהם אין מתחללים, בנמוך מהם מתחללים. ואין הלכה כר׳ יוסי בן חוני, ולא כשמעון אחי עזריה:

בכור ומעשר בהמה. בהמה. נמוכין משלמים, מפני שהשלמים טעונים מתן ארבע, כלומר שתי מתנות שהן ארבע, וסמיכה ונסכים, ותנופת חזה ושוק. משא״כ בבכור ובמעשר דדמן טעון מתנה אחת, ואין סמיכה ונסכים נוהגת בהן, ולא תנופת חזה ושוק:

משנה ב

Mishnayos Zevachim Perek 1 Mishnah 3

זבחים פרק א׳ משנה ג׳

3
With regard to the Paschal offering that one slaughtered on the morning of the fourteenth of Nisan, the day when the Paschal offering should be slaughtered in the afternoon, if he did so not for its sake, Rabbi Yehoshua deems it fit as though it were slaughtered on the thirteenth of Nisan. An animal consecrated as a Paschal offering that was slaughtered not at its designated time for the sake of a different offering is fit for sacrifice as a peace offering. Ben Beteira deems it unfit as though it were slaughtered in the afternoon of the fourteenth. Shimon ben Azzai said: I received a tradition from seventy-two elders, as the Sanhedrin deliberated and decided on the day that they installed Rabbi Elazar ben Azarya at the head of the yeshiva and ruled that all the slaughtered offerings that are eaten that were slaughtered not for their sake are fit, but these offerings did not satisfy the obligation of the owner, except for the Paschal offering and the sin offering. Based on that version, ben Azzai added to the halakha cited in the first mishna only the burnt offering, which is not eaten, and the Rabbis disagreed and did not concede to him.
הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:
ג׳
ברטנורא

רבי יהושע מכשזיר – for he considers it like the Passover offering [that is slaughtered] on the rest of the days of the year, since its time is not until twilight/

בן בתירא פוסל – since for part of the day is appropriate, it is for him like the Passover offering at its appropriate time. And the Halakha is according to Ben Beteira.

שבעים ושתים זקן – to inform you that they sat in one academy/Yeshiva and all of them taught/ruled as one person; therefore it teaches זקן/elder (in the singular) and it does not teach זקנים/elders (in the plural).

כל הזבחים הנאכלים – but not the burnt offering.

ולא הוסיף בן עזאי – {Ben Azzai] did not add to the words of the Sages to invalide other than the Passover offering and the sin-offering, other than the burnt offering.

רבי יהושע מכשיר. דחשיב ליה כפסח בשאר ימות השנה, הואיל ואין זמנו עד בין הערבים:

בן בתירא פוסל. הואיל ומקצת היום ראוי, הוה ליה כפסח בזמנו. והלכה כן בתירא:

שבעים ושנים זקן. להודיעך שבישיבה אחת היו יושבים וכולן הורו כאיש אחד, לכך תני זקן ולא תנא זקנים:

כל הזבחים הנאכלים. אבל עולה לא:

ולא הוסיף בן עזאי. על דברי חכמים לפסול חוץ מפסח וחטאת, אלא עולה:

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