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Mishnayos Zevachim Perek 12 Mishnah 2

זבחים פרק י"ב משנה ב׳


In the case of any burnt offering for which the altar did not acquire its flesh, e.g., if it was disqualified prior to the sprinkling of its blood, the priests did not acquire its hide, as it is stated with regard to the burnt offering: “And the priest that sacrifices a man’s burnt offering, the priest shall have to himself the hide of the burnt offering that he has sacrificed” (Leviticus 7:8), indicating that the priest acquires only the hide of a burnt offering that satisfied the obligation of a man. Nevertheless, in a case of a burnt offering that was slaughtered not for its sake but for the sake of another offering, although it did not satisfy the obligation of the owner, its hide goes to the priests. In addition, although the verse states: “A man’s burnt offering,” in the case of both the burnt offering of a man and the burnt offering of a woman, their hides go to the priests.

כֹּל שֶׁלֹּא זָכָה הַמִּזְבֵּחַ בִּבְשָׂרָהּ, לֹא זָכוּ הַכֹּהֲנִים בְּעוֹרָהּ, שֶׁנֶּאֱמַר (שם), עֹלַת אִישׁ, עוֹלָה שֶׁעָלְתָה לְאִישׁ. עוֹלָה שֶׁנִּשְׁחֲטָה שֶׁלֹּא לִשְׁמָהּ, אַף עַל פִּי שֶׁלֹּא עָלְתָה לַבְּעָלִים, עוֹרָהּ לַכֹּהֲנִים. אֶחָד עוֹלַת הָאִישׁ וְאֶחָד עוֹלַת הָאִשָּׁה, עוֹרוֹתֵיהֶן לַכֹּהֲנִים:


כל של זכה המזבח בבשרה – such as that something making it (i.e., the meat) invalid occurred before sprinkling/tossing [of the blood], that there wasn’t a period of permissibility for the altar.

עורה לכהנים – for since the altar acquired its meat, for it was kosher/fit (see Chapter 1, Mishnah 1).

ואחד עולת אשה – as is it written (Leviticus 7:8): “So, too, the priest who offers a man’s burnt offering [shall keep the skin of the burnt offering that is offered],” I don’t have anything other than "עולת איש"/a man’s offering, from where do I learn about the burnt offering of a woman and/or that of slaves? The inference teaches us: "עולת עור"/the skin of the burnt offering: to use the additional word for the purpose of intimating something not otherwise included/widening the scope of a law. If so, why is it stated [in the Biblical verse]: "עולת איש"/a man’s offering? Excluding a person who decides by drawing lots to devote his burnt offering for the maintenance of the Temple that the hide is holy.

כל שלא זכה המזבח בבשרה. כגון שאירע בה פסול קודם זריקה, דלא היתה לה שעת היתר למזבח:

עורה לכהנים. הואיל וזכה המזבח בבשרה שהרי כשרה היא:

ואחד עולת אשה. דכתיב והכהן המקריב את עולת איש, אין לי אלא עולת איש, עולת נשים ועבדים מנין, ת״ל עור העולה, ריבה. אם כן למה נאמר עולת איש, פרט למתפיס עולתו לבדק הבית שהעור קדוש: