Parallel
זבחים 28:2
Soncino English Talmud · Berean Standard Bible
— if it is superfluous in respect of after time, apply it to out of bounds. and the Divine Law expresses a limitation in connection with nothar: But every one that eateth it shall bear his iniquity, which excludes [eating or intending to eat] out of bounds. Yet say that ‘but every one that eateth it shall bear his iniquity’ refers to out of bounds, and thus excludes nothar from kareth? — It is logical that nothar must be made to involve kareth, so that the meaning of ‘iniquity’, where it refers to [the intention of] eating after time, may be learned by analogy, since it is similar thereto in respect of Zab. On the contrary, [eating] without bounds should be made to involve kareth, so that the meaning of ‘iniquity’, where it refers to [the intention of] eating after time, may be learned by analogy, since it is similar thereto in respect of Mikdash? Rather said R. Johanan, Zabdi b. Levi taught: Kodesh is learned from kodesh. Here is written, Because he hath profaned the kodesh [holy thing] of the Lord; and that soul shall be cut off from the people; and it is written elsewhere, [And if ought of the flesh of the consecration, or of the bread, remain unto the morning,] then thou shalt burn the nothar [remainder] with fire,’ it shall not be eaten, because it is kodesh [holy]: just as there, [kodesh is connected with] nothar, so here too [it is connected with] nothar, and the Divine Law expresses a limitation in connection with nothar: But every one that eateth it shall bear his iniquity, which excludes without bounds from kareth. And why do you interpret the long text as referring to after time, and ‘third’ in the pericope ‘Ye shall be holy’ as referring to without bounds; perhaps I may reverse it? — It is logical that the long text refers to after time, since the meaning of ‘iniquity’ is learned by analogy from nothar, and [after time] is similar thereto in respect of Zab. On the contrary, [say that ] the long text refers to without bounds, and ‘third’ in ‘Ye shall be holy’ refers to after time: because it is similar thereto [Scripture] places it close by and excludes it? — Rather said Raba: The whole is deduced from the long text. For it is written, ‘[But if any of the flesh be] at all eaten’: Scripture refers to two eatings, viz., eating by man and eating by the altar. ‘Of the sacrifice of his peace-offerings’: as [parts of] the peace-offerings render piggul, and parts are rendered piggul, so [in sacrifices where there are parts which] render piggul and [parts which] are made piggul [the law of piggul applies]. ‘Third’ means after time. ‘It shall not be accepted’: as the acceptance of the valid [sacrifice], so is the acceptance of the invalid. And as the acceptance of the valid necessitates that all its mattirin be offered, so does the acceptance of the invalid necessitate that all its mattirin be offered. ‘Him that offereth’: it becomes unfit in offering, but does not become unfit through [being eaten on] the third [day]. ‘It’: Scripture speaks of the sacrifice, and not of the priest. ‘It shall not be imputed’:
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