🐑 Mishnah Zevachim 12

Chapter 12 of Mishnah Zevachim

Verses: 6

Verses

Verse 1

טְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים, אֵינָן חוֹלְקִים בַּקֳּדָשִׁים לֶאֱכֹל לָעָרֶב. אוֹנֵן, נוֹגֵעַ וְאֵינוֹ מַקְרִיב, וְאֵינוֹ חוֹלֵק לֶאֱכֹל לָעָרֶב. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִין, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין. וְכֹל שֶׁאֵינוֹ רָאוּי לָעֲבוֹדָה, אֵינוֹ חוֹלֵק בַּבָּשָׂר. וְכֹל שֶׁאֵין לוֹ בַּבָּשָׂר, אֵין לוֹ בָעוֹרוֹת. אֲפִלּוּ טָמֵא בִשְׁעַת זְרִיקַת דָּמִים וְטָהוֹר בִּשְׁעַת הֶקְטֵר חֲלָבִים, אֵינוֹ חוֹלֵק בַּבָּשָׂר, שֶׁנֶּאֱמַר (ויקרא ז), הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה:

A priest who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed, and a priest who has not yet brought an atonement offering to complete the purification process, e.g., a zav and a leper who did not bring their requisite atonement offerings, who are not yet permitted to partake of sacrificial meat, do not receive a share of sacrificial meat along with the other members of the patrilineal priestly family serving in the Temple that day, in order to partake of it in the evening after the offerings were sacrificed, even though after nightfall he would be permitted to partake of the offerings. A priest who is an acute mourner, i.e., if one of his relatives for whom he is obligated to mourn died that day, is permitted to touch sacrificial meat, as he is not ritually impure. But he may not sacrifice offerings, and he does not receive a share of sacrificial meat in order to partake of it in the evening. Blemished priests, whether they are temporarily blemished or whether they are permanently blemished, receive a share and partake of the offerings with their priestly brethren, but do not sacrifice the offerings. The principle is: Any priest who is unfit for the service that specific day does not receive a share of the sacrificial meat, and anyone who has no share of the meat has no share in the hides of the animals, to which the priests are entitled as well. Even if the priest was ritually impure only at the time of the sprinkling of the blood of the offering and he was pure at the time of the burning of the fats of that offering, he still does not receive a share of the meat, as it is stated: “He that sacrifices the blood of the peace offerings and the fat, from among the sons of Aaron, shall have the right thigh for a portion” (Leviticus 7:33). One who cannot sprinkle the blood does not receive a share in the meat.

Verse 2

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:

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.

Verse 3

עוֹרוֹת קָדָשִׁים קַלִּים לַבְּעָלִים, וְעוֹרוֹת קָדְשֵׁי קָדָשִׁים לַכֹּהֲנִים. קַל וָחֹמֶר, מָה אִם עוֹלָה, שֶׁלֹּא זָכוּ בִבְשָׂרָהּ, זָכוּ בְעוֹרָהּ, קָדְשֵׁי קָדָשִׁים, שֶׁזָּכוּ בִבְשָׂרָהּ, אֵינוֹ דִין שֶׁיִּזְכּוּ בְעוֹרָהּ. אֵין מִזְבֵּחַ יוֹכִיחַ, שֶׁאֵין לוֹ עוֹר מִכָּל מָקוֹם:

The hides of offerings of lesser sanctity belong to the owners; the hides of offerings of the most sacred order belong to the priests. The right of priests to hides of offerings of the most sacred order is derived via an a fortiori inference: If for a burnt offering, for which the priests do not acquire its flesh, as it is burned in its entirety, they acquire its hide, then for other offerings of the most sacred order, for which the priests acquire its flesh, is it not right that they should acquire its hide? And there is no room to contend that the altar will prove that this is not a valid inference, as it acquires the flesh of a burnt offering but not its hide, since it does not have the right to the hide of an offering in any place.

Verse 4

כָּל הַקֳּדָשִׁים שֶׁאֵרַע בָּהֶם פְּסוּל קֹדֶם לְהֶפְשֵׁטָן, אֵין עוֹרוֹתֵיהֶם לַכֹּהֲנִים. לְאַחַר הֶפְשֵׁטָן, עוֹרוֹתֵיהֶם לַכֹּהֲנִים. אָמַר רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, אֵין לֹא רָאִינוּ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה:

If any offerings of the most sacred order were disqualified prior to their flaying, their hides do not go to the priests; rather, they are burned together with the flesh in the place of burning. If they were disqualified after their flaying, their hides go to the priests. Rabbi Ḥanina, the deputy High Priest, said: In all my days, I never saw a hide going out to the place of burning. Rabbi Akiva said: From the statement of Rabbi Ḥanina, the deputy High Priest, we learned that in a case where one flays the firstborn offering, and the animal is later discovered to have a wound that would have caused it to die within twelve months [tereifa], the halakha is that the priests may derive benefit [sheye’otu] from its hide. And the Rabbis say: The claim: We did not see, is no proof; rather, if after flaying it is discovered that the animal was unfit before it was flayed, the hide goes out to the place of burning.

Verse 5

פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, בִּזְמַן שֶׁהֵם נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַדֶּשֶׁן וּמְטַמְּאִין בְּגָדִים. וְאִם אֵינָן נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַבִּירָה וְאֵינָם מְטַמְּאִין בְּגָדִים:

With regard to bulls that are burned, i.e., the bull of Yom Kippur, the bull of the anointed priest, and the bull brought for an unwitting communal sin, which are burned after their blood is sprinkled and their sacrificial portions burned on the altar, and goats that are burned, i.e., the goat of Yom Kippur and the goat brought for the unwitting communal transgression of the prohibition against idol worship, when they are burned in accordance with their mitzva, they are burned in the place of the ashes (see Leviticus 4:12) outside of Jerusalem, and they render the garments of the priests who tend to their burning impure (see Leviticus 4:25). And if these offerings are not burned in accordance with their mitzva because they were disqualified, and offerings that are disqualified are also burned, they are burned in the place of burning in the bira, and they do not render the garments of the priests who tend to their burning impure.

Verse 6

הָיוּ סוֹבְלִין אוֹתָם בְּמוֹטוֹת. יָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת הָעֲזָרָה וְהָאַחֲרוֹנִים לֹא יָצְאוּ, הָרִאשׁוֹנִים מְטַמְּאִין בְּגָדִים, וְהָאַחֲרוֹנִים אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיֵּצֵאוּ. יָצְאוּ אֵלּוּ וָאֵלּוּ, אֵלּוּ וָאֵלּוּ מְטַמְּאִין בְּגָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיִּצַּת הָאוּר בְּרֻבָּן. נִתַּךְ הַבָּשָׂר, אֵין הַשּׂוֹרֵף מְטַמֵּא בְגָדִים:

The priests would carry the bulls and the goats that are burned suspended on poles. When the first priests, carrying the front of the pole, emerged outside the wall of the Temple courtyard and the latter priests did not yet emerge, the first priests render their garments impure, and the latter priests do not render their garments impure until they emerge. When both these and those priests emerged, they render their garments impure. Rabbi Shimon says: They do not render their garments impure, as this halakha applies only to those who burn the offerings. And even then their garments do not become ritually impure until the fire is ignited in the majority of the offerings. Once the flesh is completely scorched, with no moisture remaining, one who then burns the remains does not render his garments impure.