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Mishnayos Zevachim Perek 9 Mishnah 7

זבחים פרק ט׳ משנה ז׳


With regard to unfit items that if they ascended do not descend, just as the altar sanctifies items that are suited to it, so too, the ramp sanctifies items that are suited to it. Just as the altar and the ramp sanctify items that are suited to them, so too, the service vessels sanctify items that are placed in them. The mishna elaborates on the halakha taught in the previous mishna (86a) that service vessels sanctify items placed in them. The service vessels used for liquids sanctify only liquids used in the service, and the service vessels that serve as dry measures sanctify only dry items used in the service. The service vessels used for liquids do not sanctify dry items, and the service vessels used for dry items do not sanctify liquids. With regard to sacred vessels that were perforated, if one continues to utilize them for a use similar to the use for which they would utilize them previously when they were whole, they continue to sanctify their contents. And if not, they do not sanctify their contents. And all of these vessels sanctify items only when they are in the sacred area, i.e., the Temple courtyard.

כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁים. כְּלֵי הַלַּח מְקַדְּשִׁין אֶת הַלַּח, וּמִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. אֵין כְּלֵי הַלַּח מְקַדְּשִׁים אֶת הַיָּבֵשׁ, וְלֹא מִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלָּח. כְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ, אִם עוֹשִׂים הֵם מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵם שְׁלֵמִים, מְקַדְּשִׁין. וְאִם לָאו, אֵין מְקַדְּשִׁים. וְכֻלָּן אֵין מְקַדְּשִׁים אֶלָּא בַקֹּדֶשׁ:


הכבש מקדש – as it is written (Exodus 40:10): “Then anoint the altar [of burnt offering and all its utensils to consecrate the altar, so that the altar shall be most holy].”[The word] "את" – [from the phrase: "ומשחת את המזבח"] [comes] to include the ramp.

הכלים מקדשים – that regarding the utensils it is also written (Exodus 30:29): “whatever touches them shall be consecrated.”

כלי הלח – dishes and the bowls for the blood and wine and the oil [out of which the sprinkling is done].

מדות היבש – two measurements of dry were there – the Issaron (one-tenth of an Ephah) and the half-Issaron (also known as “Omer”).

שהיו עושין והן שלימים – that they would do as when they were whole. But however, all of the sacred vessels that were perforated or broken, we don’t repair their broken parts but we make them anew. And similarly, a knife that became defective, we don’t sharpen it to remove the defect. And the clothing of the priesthood that became dirty we don’t wash them, but make new ones and place those for the needs of the wicks of the candelabrum/Menorah and the Rejoicing of the Water Drawing [during Sukkot]. Why all so much? Because there is no poverty in a place of wealth. But an altar that was defective is invalid. And any notch that invalidates a knife of ritual slaughtering invalidates the altar. And all the time that the altar is defective, all of the Holy Things that are ritually slaughtered in the Temple courtyard are all invalidated, as it is written (Exodus 20:21): “[Make for Me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being,” and it is impossible to state this Scriptural verse as it implies, for the ritual slaughter of Holy Things [takes place] in the Temple courtyard and not on the altar, other than upon it, that is to say, whenever it is complete/whole, you sacrifice but you do not sacrifice when it is defective. And all of the Holy Things that are found in the Temple courtyard at the time that the altar is defective, even though they were ritually slaughtered in a fit manner, all of them are invalid. And even the residue of the meal-offerings are not consumed, as it is written (Leviticus 10:12): “[Moses spoke to Aaron and to his remaining sons, Eleazar and Ithamar: take the grain that is left over from the LORD’s gifts] and eat it unleavened beside the altar,” on the basis of a tradition we learned that at the time that the altar is whole/complete and not at the time when it is defective.

הכבש מקדש. דכתיב (שמות מ׳:ט׳) ומשחת את המזבח וגו׳, את, לרבות את הכבש:

הכלים מקדשים. דבכלים נמי כתיב (שם ל׳) כל הנוגע בהם יקדש:

כלי הלח. קערות ומזרקות לדם וליין ולשמן:

מדות היבש. שתי מדות של יבש היו שם, עשרון, וחצי עשרון:

שהיו עושין והן שלימים. שהיו עושים כשהן שלימים. ומיהו כל כלי שרת שנקבו או שנשברו אין מתקנין שבריהן אלא עושים אותן חדשים. וכן סכין שנפגם אין משחיזין אותו להסיר הפגם. ובגדי כהונה שנתלכלכו אין מכבסין אותן אלא עושים חדשים ומניחין אלו לצורך פתילות של מנורה ושמחת בית השואבה. וכל כך למה, לפי שאין עניות במקום עשירות. ומזבח שנפגם פסול. וכל פגימה הפוסלת בסכין של שחיטה, פוסלת במזבח. וכל זמן שהמזבח פגום כל קדשים הנשחטין בעזרה כולם פסולין, דכתיב (שם כ) וזבחת עליו את עולותיך ואת שלמיך, וא״א לומר מקרא כמשמעו שהרי שחיטת קדשים בעזרה היא ולא על המזבח, אלא עליו, כלומר כל זמן שהוא שלם אתה זובח ואין אתה זובח כשהוא פגום. וכל קדשים הנמצאים בעזרה בשעה שהמזבח פגום אע״פ שנשחטו בכשרות, כולם פסולים. ואפילד שירי מנחית אינם נאכלים, דכתיב (ויקרא י׳) ואכלוה מצות אצל המזבח, מפי השמועה למדו בזמן שהמזבח שלם ולא בזמן שהוא פגום: