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המשנה היומית של היום

זבחים ט׳:ב׳ - ט׳:ג׳

The Mishnah Yomi for Saturday, May 10, 2031 is זבחים ט׳:ב׳ - ט׳:ג׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Zevachim Perek 9 Mishnah 2

זבחים פרק ט׳ משנה ב׳

2
These are the items that even if they were disqualified, if they ascended the altar they shall not descend: Blood, sacrificial portions, or limbs of a burnt offering, any of which were left overnight off the altar, or that emerge from the Temple courtyard, or that become ritually impure, or that came from an animal that was slaughtered with the intent to sacrifice it beyond its designated time or outside its designated area, or an offering that people unfit to perform the Temple service collected and then sprinkled its blood. Rabbi Yehuda says: In the case of a sacrificial animal that was slaughtered at night, or one whose blood was spilled on the floor of the Temple without its being collected in a vessel, or one whose blood emerged outside the curtains, i.e., outside the Temple courtyard: Even if it ascended upon the altar it shall descend. Rabbi Shimon says: In all these cases, if it ascended it shall not descend, because its disqualification occurred in sanctity. As Rabbi Shimon says: With regard to any unfit offering whose disqualification occurred in sanctity, i.e., in the course of the Temple service, the sacred area renders the offering acceptable, and if it ascended onto the altar it shall not descend. But with regard to any offering whose disqualification did not occur in sanctity but rather was unfit initially, the sacred area does not render the offering acceptable.
וְאֵלּוּ אִם עָלוּ, לֹא יֵרְדוּ. הַלָּן, וְהַטָּמֵא, וְהַיּוֹצֵא, וְהַנִּשְׁחָט חוּץ לִזְמַנּוֹ, וְחוּץ לִמְקוֹמוֹ, וְשֶׁקִּבְּלוּ פְסוּלִים, וְזָרְקוּ אֶת דָּמוֹ. רַבִּי יְהוּדָה אוֹמֵר, שֶׁנִּשְׁחֲטָה בַלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָמָהּ חוּץ לַקְּלָעִים, אִם עָלְתָה, תֵּרֵד. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא תֵרֵד, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁפְּסוּלוֹ בַקֹּדֶשׁ, הַקֹּדֶשׁ מְקַבְּלוֹ. לֹא הָיָה פְסוּלוֹ בַקֹּדֶשׁ, אֵין הַקֹּדֶשׁ מְקַבְּלוֹ:
ב׳
ברטנורא

הלן – whether blood or the portions of the sacrifice offered on the altar that stayed overnight outside of the altar.

ר' יהודה אומר שנשחטה בלילה וכו' אם עלתה תרד – as it is written (Leviticus 6:2): “This is the ritual of the burnt offering: The burnt offering itself [shall remain where it is burned upon the altar all night until morning],” there are here three exclusions: it (i.e., the verse) excluded something slaughtered at night, and that its blood was poured, and that its blood left outside of the curtains, that if it went up, it should be brought down.

ר' שמעון אומר לא תרד – for he expounds (Leviticus 6:2): “This is the ritual of the burnt offering” - one Torah for all of those that go up, that if they went up, they should not go down [for its invalidity took place in the sanctuary]. But the Halakha is according to Rabbi Yehuda.

הלן. בין דם בין אימורים שלנו לילה חוץ למזבח:

ר׳ יהודה אומר שנשחטה בלילה כו׳ אם עלתה תרד. דכתיב זאת תורת העולה היא העולה, זאת היא העולה, הרי כאן שלשה מיעוטים, מיעט נשחטה בלילה ושנשפך דמה ושיצא דמה חוץ לקלעים, שאם עלתה תרד:

ר׳ שמעון אומר לא תרד. דדריש זאת תורת העולה, תורה אחת לכל העולים שאם עלו לא ירדו. והלכה כר׳ יהודה:

משנה ב

Mishnayos Zevachim Perek 9 Mishnah 3

זבחים פרק ט׳ משנה ג׳

3
And these are the offerings whose disqualification did not occur in sanctity: An animal that copulated with a person, and an animal that was the object of bestiality, and an animal that was set aside for idol worship, and an animal that was worshipped as a deity, and an animal that was given as payment to a prostitute or as the price of a dog, and an animal born of a mixture of diverse kinds, and an animal with a wound that will cause it to die within twelve months [tereifa], and an animal born by caesarean section, and blemished animals. Rabbi Akiva deems blemished animals fit in the sense that if they ascended they shall not descend. Rabbi Ḥanina, the deputy High Priest, says: My father would reject blemished animals from upon the altar.
אֵלּוּ לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ, הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְהַיּוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין. רַבִּי עֲקִיבָא מַכְשִׁיר בְּבַעֲלֵי מוּמִין. רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, דּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין מֵעַל גַּבֵּי הַמִּזְבֵּחַ:
ג׳
ברטנורא

מכשיר בבעלי מומין – that if they went up, they should not come down, and especially withered spots in the eye and things similar to them Rabbi Akiva declared valid, for since they are valid/fit ab initio in birds. But not lacking a limb that invalidates birds.

דוחה היה אבא את בעלי מומין – if they went up, he would reject them, as if doing a thing with the back of the hand (i.e., in a manner different from the usual way of doing it), but he would not bring them down in public in a disgraceful manner. And in this, he disagrees with the first Tanna/teacher [of our Mishnah) who stated that they should come down. And the Halakha is according to Rabbi Hanina ben Antiginos [the adjutant High Priest].

מכשיר בבעלי מומין. דאם עלו לא ירדו. ודוקא בדוקין שבעין וכיוצא בהן הכשיר ר׳ עקיבא, הואיל והן כשרים לכתחילה בעופות. אבל במחוסר אבר דפסול בעופות, לא:

דוחה היה אבא את בעלי מומין. שאם עלו דוחה היה אותן כלאחר יד ולא היה מורידן דרך בזיון בפרהסיא, ובהא פליג אתנא קמא דאמר ירדו. והלכה כרבי חנינא בן אנטיגנוס:

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