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זבחים 29
Soncino English Talmud · Berean Standard Bible
other intentions must not be mingled therein. ‘An abhorred thing [piggul]’: this refers to [the intention of eating it] without bounds. ‘It shall be’: this teaches that they combine with each other. ‘And the soul that eateth of it’: one, but not two; and which is it? [the intention of eating it] after time, for the meaning of ‘iniquity’ is learnt from nothar, since it is similar to it in Zab. R. Papa said to Raba: According to you. how do you interpret ‘third’ in the pericope. ‘Ye shall be holy’? — That is needed to teach [that the illegitimate intention must concern] a place which has a threefold function, viz., in respect of the blood, the flesh, and the emurim. But I may deduce that from the earlier text, viz., ‘And if [it] be at all eaten’, since the Divine Law expresses it by the word ‘third’? — Said R. Ashi: I reported this discussion before R. Mattenah, whereupon he answered me: If [I deduced it] from there, I would say: ‘Third’ is a particularization, and ‘piggul’ is a generalisation, and so the generalisation becomes an addition to the particularization, and therefore other places are included too. Hence [the text in ‘Ye shall be holy’] informs us [that it is not so]. Our Rabbis taught: ‘And if any of the flesh of the sacrifice of his peace-offerings be at all eaten [on the third day]’: R. Eliezer said: Incline your ear to hear: Scripture speaks of one who intends eating of his sacrifice on the third day. Yet perhaps that is not so, but rather [Scripture speaks] of one who eats of his sacrifice on the third day? You can answer: After it has become fit, shall it then become unfit? Said R. Akiba to him: Behold, we find that a zab and a zabah and a woman ‘who watches from day to day’ are presumed to be clean, yet since they have a discharge they undo [their cleanness]; hence you too need not wonder at this, that after [the sacrifice] has become fit it then becomes unfit. Said he to him: Lo, it says, ‘[unto him] that offereth’, [intimating that] it becomes unfit at the offering, but it does not become unfit on the third [day]. Yet perhaps that is not so, but it says, ‘him that offereth’, meaning the priest who offers it? When it says ‘it’, [Scripture] speaks of the sacrifice, and does not speak of the priest. Ben ‘Azzai said: Why is ‘it’ stated? Because it is said, [When thou shalt vow a vow unto the Lord thy God,] thou shalt not delay to pay it: You might think that also he who delays [the fulfilment of] his vow incurs [the sentence] ‘it shall not be accepted’: therefore it says, ‘it’: ‘it’ [piggul] is subject to ‘it shall not be accepted’, but he who delays his vow is not subject to ‘it shall not be accepted’. Others say: ‘it shall not be imputed’ [teaches that] it becomes unfit through imputation [illegal intention], but does not become unfit through [being eaten on] the third [day]. Now, how does Ben ‘Azzai know that Scripture speaks of the sacrifice and not of the priest? — I can say that he deduces it from [the exegesis of] the ‘Others’. Alternatively, I can say [that he knows this] because it is written, [it] shall not be accepted, and ‘[it] shall not be accepted’ can only apply to the sacrifice. Now Ben ‘Azzai [deduces]: ‘it’ is subject to ‘it shall not be accepted’. but he who delays [the payment of] his vow is not subject to ‘it shall not be accepted’: [but] is this deduced from the present text? Surely it is deduced from [the text cited by] ‘Others’? For it was taught: Others say: You might think that a firstling which passed its [first] year is
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as dedicated animals rendered unfit, and so unfit; therefore it says. And thou shalt eat before the Lord thy God . . . the tithe of thy corn . . . and the firstlings of thy herd and of thy flock; the firstling is assimilated to tithe: as tithe does not become unfit through [being kept] from one year until the following, so the firstling does not become unfit through [being kept] from one year until the next? — It is necessary: You might think that this holds good only of a firstling, which is not subject to acceptance. but [other] sacrifices which are subject to acceptance, I would say that they are not ‘accepted’. Hence [‘it’] informs us [that it is not so]. Yet still it is deduced from elsewhere [viz.,] [Thou shalt not delay to pay it . . .] and it will be sin in thee, [which teaches,] but it will not be sin in thy offering? — But we have interpreted this according to Ben ‘Azzai [as teaching ‘and it will be sin in thee’, but it will not be sin in thy wife. For you might think that I can argue. Since R. Eleazar — others state, R. Johanan — said: A man's wife does not die save when money is demanded from him and he lacks it, for it says. If thou hast not wherewith to pay, why should he take away thy bed from under thee? she also dies on account of this sin of [violating the injunction] ‘Thou shalt not delay’; [hence Scripture] informs us [that it is not so]. ‘Others say, "It shall not be imputed" [teaches that] it becomes invalid through imputation [intention], but it does not become invalid through [being eaten on] the third day.’ Now, how does R. Eliezer utilise this [text], ‘it shall not be imputed’? — He needs it for the teaching of R. Jannai. For R. Jannai said: How do we know that [illegal] intentions negative each other? Because it says, ‘it shall not be imputed’, [which means,] other [illegal] intentions shall not be mingled therewith. R. Mari recited it [thus]: R. Jannai said: How do we know that he who purposes an [illegitimate] intention in respect of sacrifices is flagellated? Because it says. Lo yehasheb. Said R. Ashi to R. Mari: But it is a negative injunction not involving an action, and one is not flagellated on account of a negative injunction which does not involve action? — This is according to R. Judah, he replied, who maintained: One is flagellated on account of a negative injunction which does not involve action. MISHNAH. THIS IS THE GENERAL RULE: HE WHO SLAUGHTERS OR RECEIVES [THE BLOOD], OR CARRIES [IT] OR SPRINKLES [IT]. [INTENDING] TO EAT AS MUCH AS AN OLIVE OF THAT WHICH IS NORMALLY EATEN OR TO BURN [ON THE ALTAR] AS MUCH AS AN OLIVE OF THAT WHICH IS NORMALLY BURNT WITHOUT BOUNDS, [THE SACRIFICE] IS INVALID, BUT IT DOES NOT INVOLVE KARETH; [INTENDING TO EAT OR BURN] AFTER TIME, IT IS PIGGUL AND INVOLVES KARETH, PROVIDED THAT THE MATTIR IS OFFERED IN ACCORDANCE WITH THE LAW. HOW IS THE MATTIR OFFERED IN ACCORDANCE WITH THE LAW [APART FROM THAT]? IF ONE SLAUGHTERED IN SILENCE, AND RECEIVED, OR SPRINKLED, [INTENDING TO EAT THE FLESH] AFTER TIME; OR IF ONE SLAUGHTERED [INTENDING TO EAT] AFTER TIME, AND RECEIVED, WENT AND SPRINKLED IN SILENCE; OR IF ONE SLAUGHTERED, AND RECEIVED, WENT, AND SPRINKLED [INTENDING TO EAT] AFTER TIME; THAT IS OFFERING THE MATTIR IN ACCORDANCE WITH THE LAW. HOW IS THE MATTIR NOT OFFERED IN ACCORDANCE WITH THE LAW? IF ONE SLAUGHTERED [INTENDING TO EAT] WITHOUT BOUNDS, [AND] RECEIVED, WENT, AND SPRINKLED [WITH THE INTENTION OF EATING] AFTER TIME; OR IF ONE SLAUGHTERED [INTENDING TO EAT] AFTER TIME, [AND] RECEIVED, WENT, AND SPRINKLED [INTENDING TO EAT] WITHOUT BOUNDS; OR IF ONE SLAUGHTERED, RECEIVED, WENT, AND SPRINKLED [INTENDING TO EAT] WITHOUT BOUNDS; IF ONE SLAUGHTERED THE PASSOVER-OFFERING OR THE SIN-OFFERING FOR THE SAKE OF SOMETHING ELSE, AND RECEIVED, WENT, AND SPRINKLED [INTENDING TO EAT THEM] AFTER TIME; OR IF ONE SLAUGHTERED [THEM, INTENDING TO EAT THEM] AFTER TIME, [AND] RECEIVED, WENT, AND SPRINKLED FOR THE SAKE OF SOMETHING ELSE; OR IF ONE SLAUGHTERED, RECEIVED, WENT, AND SPRINKLED FOR THE SAKE OF SOMETHING ELSE; IN THESE CASES THE MATTIR WAS NOT OFFERED IN ACCORDANCE WITH THE LAW. [IF ONE INTENDED] TO EAT AS MUCH AS AN OLIVE WITHOUT BOUNDS [AND] AS MUCH AS AN OLIVE ON THE MORROW, [OR] AS MUCH AS AN OLIVE ON THE MORROW [AND] AS MUCH AS AN OLIVE WITHOUT BOUNDS; HALF AS MUCH AS AN OLIVE WITHOUT BOUNDS [AND] HALF AS MUCH AS AN OLIVE ON THE MORROW; HALF AS MUCH AS AN OLIVE ON THE MORROW [AND] HALF AS MUCH AS AN OLIVE WITHOUT BOUNDS, [THE SACRIFICE] IS UNFIT, AND DOES NOT INVOLVE KARETH. SAID R. JUDAH, THIS IS THE GENERAL RULE: WHERE THE INTENTION OF TIME PRECEDES THE INTENTION OF PLACE, [THE SACRIFICE] IS PIGGUL, AND INVOLVES KARETH; BUT IF THE INTENTION OF PLACE PRECEDES THE INTENTION OF TIME, IT IS UNFIT AND DOES NOT INVOLVE KARETH. BUT THE SAGES MAINTAIN: IN BOTH CASES [THE SACRIFICE] IS UNFIT AND DOES NOT INVOLVE KARETH. [IF ONE INTENDS] TO EAT HALF AS MUCH AS AN OLIVE [WITHOUT BOUNDS OR AFTER TIME] [AND] TO BURN HALF AS MUCH AS AN OLIVE [SIMILARLY]. IT IS FIT, FOR EATING AND BURNING DO NOT COMBINE. GEMARA. Ilfa said: The controversy is in respect of two services, but in the case of one service all agree that it constitutes a mingling of intentions. But R. Johanan maintained: The controversy is in respect of a single service too. As for Ilfa, it is well: since the first clause treats of two services, the second clause too treats of two services. But according to R. Johanan, the first clause treats of two services and the second clause of one service?
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