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המשנה היומית של היום

זבחים י״ד:א׳ - י״ד:ב׳

The Mishnah Yomi for Wednesday, May 28, 2031 is זבחים י״ד:א׳ - י״ד:ב׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Zevachim Perek 14 Mishnah 1

זבחים פרק י"ד משנה א׳

1
With regard to the red heifer of purification that one burned outside its pit, the pit being an excavation on the Mount of Olives opposite the entrance to the Sanctuary designated for its slaughter and its burning, and likewise the scapegoat that one sacrificed outside the Temple courtyard rather than casting it off a cliff as prescribed, he is exempt from punishment for violating the transgression of slaughtering and sacrificing outside the Temple courtyard. The source for this is as it is stated with regard to slaughter of sacrificial animals outside the courtyard: “Whatever man…that slaughters outside the camp, and to the entrance of the Tent of Meeting he did not bring it, to present it as an offering to the Lord before the Tabernacle of the Lord” (Leviticus 17:3–4). From that verse it is derived: For any offering that is not fit to come to the entrance of the Tent of Meeting for sacrifice on the altar, e.g., the red heifer and the scapegoat, one is not liable for its slaughter and sacrifice outside its place.
פָּרַת חַטָּאת שֶׁשְּׂרָפָהּ חוּץ מִגִּתָּהּ, וְכֵן שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁהִקְרִיבוֹ בַחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ. כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא אֶל פֶּתַח אֹהֶל מוֹעֵד, אֵין חַיָּבִין עָלָיו:
א׳
ברטנורא

פרת חטאת – the red heifer. It is stated there (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place…]. It is for purification.”

חוץ מגתה (outside of its marked-off space – the phrase also appears in Tractate Parah, Chapter 4, Mishnah 2) – the pile of wood on the altar in the Temple that are arranged like a vat (i.e., marked off space) that they make for it in the place that they slaughter it on the Mount of Olives opposite the entrance of the Temple (i.e., the Hall containing the golden altar). But if he slaughtered it outside of that place, it is invalid. But he is not liable for it because one can slaughter Holy Things outside [the Temple], for the All-Merciful exempted him since it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting [to present it as an offering to the LORD, before the LORD’s Tabernacle, bloodguilt shall be imputed to that man: he has shed blood; that man shall be cut off from among his people.],” but since Scripture was strict to punish him that he did not bring it [to the entrance of the Tent of Meeting], one learns from it that while standing to bring it in [to the entrance of the Tent of Meeting] is what Scripture is speaking about.

כל שאינו ראוי לבוא – etc. that will not offer a sacrifice in the future.

פרת חטאת. פרה אדומה. שנאמר בה חטאת היא:

חוץ מגיתה. מערכה של עצים מסודרין כמין גת היו עושים לה במקום ששוחטים אותה בהר המשחה כנגד פתחו של היכל. ואם שחטה חוץ למקום ההוא פסולה. אבל אינו חייב עליה משום שוחט קדשים בחוץ, דרחמנא פטריה מדכתיב ואל פתח אהל מועד לא הביאו, ומדקפיד קרא לענשו שלא הביאו, שמע מינה בעומד להביאו שם משתעי קרא:

כל שאינו ראוי לבוא. כו׳ שאינו עתיד להקריב:

משנה ב

Mishnayos Zevachim Perek 14 Mishnah 2

זבחים פרק י"ד משנה ב׳

2
With regard to an animal that actively copulated with a person, or an animal that was the object of bestiality, or an animal that was set aside for idol worship, or an animal that was worshipped as a deity, or an animal given as the price of a dog that was purchased, or an animal that was given as payment to a prostitute, or an animal born of a mixture of diverse kinds, or an animal with a wound that will cause it to die within twelve months [tereifa], or an animal born by caesarean section, any of which one sacrificed outside the Temple courtyard, he is exempt. The source for this is as it is stated: “And to the entrance of the Tent of Meeting he did not bring it to present it as an offering to the Lord before the Tabernacle of the Lord.” From this verse, it is derived: For any animal that is not fit to come to the entrance of the Tent of Meeting for sacrifice on the altar, one is not liable for its slaughter and sacrifice outside the courtyard. For blemished animals, whether they are permanently blemished or whether they are temporarily blemished, which one sacrificed outside the Temple courtyard, one is exempt. Rabbi Shimon says: For permanently blemished animals one is exempt; for temporarily blemished animals one is liable for violation of a prohibition, but it is not the type of prohibition for which he will receive karet, because ultimately the animal will be fit for sacrifice. With regard to doves whose time of fitness for sacrifice has not arrived, as they are fit for sacrifice only when they are older, after their wings assume a golden hue; and pigeons whose time of fitness has passed, as they are fit only when they are young and their wings did not yet assume a yellowish tint, that one sacrificed outside the Temple courtyard, he is exempt. Rabbi Shimon says: For pigeons whose time of fitness has passed one is exempt, and for doves whose time of fitness has not yet arrived he is in violation of a prohibition. With regard to an animal itself and its offspring that were slaughtered on the same day, where one violates a prohibition for slaughtering the second, and an animal whose time has not yet arrived, if one sacrificed it outside the Temple courtyard he is exempt. Rabbi Shimon says: For an animal whose time has not yet arrived, that person is in violation of a mere prohibition, as Rabbi Shimon says: With regard to any sacrificial animal that is fit to come and be sacrificed after the passage of time, if one sacrificed it outside the courtyard, that person is in violation of a prohibition but there is no liability for karet. And the Rabbis say: In any case in which there is no liability for karet there is no violation of a prohibition. The mishna adds: An animal is defined as one whose time has not yet arrived, whether it is intrinsically premature, e.g., doves whose wings have not yet assumed a golden hue or an animal less than seven days old (see Leviticus 22:27), or whether it is premature for its owner.
הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), לִפְנֵי מִשְׁכַּן ה', כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא לִפְנֵי מִשְׁכַּן ה', אֵין חַיָּבִין עָלָיו. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִים, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִים, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בַּעֲלֵי מוּמִין קְבוּעִים, פָּטוּר, וּבַעֲלֵי מוּמִין עוֹבְרִין, עוֹבְרִין בְּלֹא תַעֲשֶׂה. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, פָּטוּר. וְתוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, בְּלֹא תַעֲשֶׂה. אוֹתוֹ וְאֶת בְּנוֹ וּמְחֻסַּר זְמָן, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, הֲרֵי זֶה בְלֹא תַעֲשֶׂה. שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁהוּא רָאוּי לָבֹא לְאַחַר זְמָן, הֲרֵי זֶה בְלֹא תַעֲשֶׂה וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁאֵין בּוֹ כָרֵת, אֵין בּוֹ בְלֹא תַעֲשֶׂה:
ב׳
ברטנורא

בלא תעשה – since they are worthy to come [before the altar of God] at another time, they do not suffer extirpation, but rather it is a mere negative commandment of (Deuteronomy 12:8): “You shall not act at all as we now act here, [every man as he pleases.”

תורים שלא הגיע זמנן – [as it is taught in the Mishnah (note: but it is NOT a Mishnah, but rather a Baraita; the Mishnah is found in Tractate Hullin, Chapter 1, Mishnah 5 on 22a) of Tractate Hullin (22b): when their plumage is glittering, they are kosher, but before this they are invalid], for we require large turtle-doves and not small ones.

ובני יונה שעבר זמנן – small pigeons and not large ones, and they are invalid from the incipient stage of brightening plumage and onward (see Tractate Hullin, Chapter 1, Mishnah 5).

בלא תעשה – since for they are worthy after the time [for the offering of he sacrifice] there is for them a negative commandment to slaughtered them outside [the Temple courtyard].

אותו ואת בנו – that he slaughtered one of them (either the parent-bird or the offspring) and he came to offer up the second on the second day, but it is prohibited because of (Leviticus 22:28): “[However, no animal from the herd or from the flock] shall be slaughtered on the same day with its young.”

מחוסר זמן (an offering that cannot be offered because the time for it be offered has not yet arrived (i.e., for an animal not yet eight days old, or a peace-offering is offered before the Temple gates were opened.) – whether it is because it is lacking time in its body that it was not seven days with its mother, or whether the owners are lacking time, as will be explained further (see the next Mishnah). And it is necessary to teach the dispute between Rabbi Shimon and the Rabbis in all of these [three segments of the Mishnah], for it if (i.e., the Mishnah) only mentioned to us regarding animals with a blemish, in that, the Rabbis state because they are repulsive, but turtle-doves and pigeons are not repulsive. I would say that they agree [on this] with Rabbi Shimon. But if it (i.e., the Mishnah) mentioned only turtle-doves and pigeons, because they were not appropriate/eligible and superseded, I would say that Rabbi Shimon agrees with the Rabbis. But if it (i.e., the Mishnah) teaches these two, because of the invalid (i.e., intrinsic) nature of its body, but the parent animal and its offspring which is invalid eternally (i.e., as a result of an accident of time), they would bring them, I would say that the Rabbis agree with Rabbi Shimon, hence it is necessary, but the Halakha is not according to Rabbi Shimon (see Tractate Zevakhim 114a).

בלא תעשה. הואיל וראויין לבא לאחר זמן אין בהם כרת אלא לאו גרידא דלא תעשון ככל אשר אנחנו עושים פה היום (דברים י״ב:ח׳):

תורים שלא הגיע זמנן. [כדתנן בחולין (כ״ב ע״ב) משיזהיבו כשרין ומקמי הכי פסולין] דתורים גדולים ולא קטנים בעינ, ז:

ובני יונה שעבר זמנן. דבני יונה קטנים ולא גדולים, ופסולים מתחלת הציהוב ואילך:

בלא תעשה. הואיל וראויין לאחר זמן יש בהן לא תעשה לשוחטן בחוץ:

אותו ואת בנו. ששחט אחד מהן ובא להקריב השני בו ביום ואסור משום אותו ואת בנו לא תשחטו ביום אחד (ויקרא כ״ב:כ״ח):

ומחוסר זמן. בין שהיא מחוסר זמן בגופו שלא היה שבעת ימים תחת אמו, בין שהבעלים מחוסרים זמן כדמפרש לקמן. וצריכא לאשמועינן פלוגתא דר׳ שמעון ורבנן בכולהו, דאי אשמועינן בבעלי מומין, בהא קאמרי רבנן משום דמאיסי, אבל תורים ובני יונה דלא מאיסי. אימא מודו ליה לר׳ שמעון. ואי אשמועינן תורים ובני יונה, משום דלא חזו ואידחו, אבל בעלי מומין דחזו ואידחו אימא מודה להו ר׳ שמעון לרבנן. ואי תנא הני תרתי, משום דפסולא דגופא, אבל אותו ואת בנו דפסולא מעלמא קאתי להו אימא מודו ליה רבנן לר׳ שמעון, צריכא. ואין הלכה כר׳ שמעון:

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