זבחים 46 — parallel

46:1

the Writ speaks of two modes of profanation, viz., the disqualification of nothar and the disqualification of defilement. EXCEPT BLOOD etc. Whence do we know it? — Said ‘Ulla, Scripture saith, [For the life of the flesh is in the blood,.] and I have given it to you [upon the altar to make atonement for your souls]: [this teaches,] it is yours. The school of R. Ishmael taught: ‘To make atonement’ [implies] but not for trespass. R. Johanan said: Scripture saith, it is [which intimates,] it is before atonement as after atonement: as there is no trespass after atonement, so there is no trespass before atonement. Say, it is after atonement as before atonement: as it involves trespass before atonement, so it involves trespass after atonement? — Nothing involves trespass once its function is performed. Does it not? But lo, there are the separated ashes? — That is because the separated ashes and the priestly vestments are [taught in] two texts which come for the same purpose, and wherever two texts come for the same purpose, they do not illumine [other cases]. That is well according to the Rabbis who maintain that, [And Aaron . . . shall put off the linen garments . . . ] and shall leave them there teaches that they must be stored away. But what can be said on the view of R. Dosa, who maintained [that] they are permitted to an ordinary priest, only that he [the High Priest] does not use them on another Day of Atonement? — Because the separated ashes and the beheaded heifer are [taught in] two texts which come for the same purpose, and wherever two texts come for the same purpose, they do not illumine [other cases]. That is well on the view that they do not illumine; but what can be said on the view that they do illumine? — Two limitations are written: here is written, [over the heifer] whose neck was broken; while there it says, [And he shall take up the ashes . . .] and he shall put them [beside the altar]. Now, why do I need three texts in connection with blood? One excludes it from trespass, another from nothar, and a third from defilement. But no text is required for piggul for we learnt: Whatever has mattirin, whether for man or for the altar, involves liability on account of piggul: whereas blood is itself a mattir. R. Johanan said: For what purpose is kareth stated three times in connection with peace-offerings?18

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46:2

One to serve as a generalizations the second as a particularization, and the third [is required] in respect of things which are not eaten. And according to R. Simeon who maintained that the things which cannot be eaten do not involve liability on account of uncleanness, what does it include? — It includes the inner sin-offerings. You might think that since R. Simeon said, Whatever does not come on the outer altar, like peace-offerings, does not involve liability on account of piggul then it does not involve liability on account of uncleanness either. Hence [Scripture) informs us [that it is not so]. Said R. Simeon: That which is normally eaten etc. It was stated, R. Johanan and Resh Lakish, R. Eleazar and R. Jose son of R. Hanina [are the pairs concerned in the following discussion], one of the former pair and one of the latter pair: One maintained: The controversy [in the Mishnah] refers to uncleanness of the flesh; but in the case of personal uncleanness all agree that [the offender] is not flagellated. But the other maintained: As there is a controversy in the one case, so is there in the other. [Raba said, Logic supports the view that as there is a controversy in the one case, so is there in the other.] What is the reason? — Since the text, And the flesh that toucheth any unclean thing is applicable to it, then the text having his uncleanness upon him is applicable to it too. That is how R. Tabyomi recited [this discussion]. R. Kahana recited [the views of] one of the former pair and one of the latter pair as referring to the final clause: One maintained: The controversy refers to personal uncleanness, but in the case of uncleanness of flesh all agree that he is flagellated. While the other maintained: As there is a controversy in the one case, so is there in the other. Raba said, Logic supports the view that as there is a controversy in the one case, so is there in the other. What is the reason? — Since the text, ‘Having his uncleanness upon him’, is not applicable to it, the text, ‘And the flesh that toucheth any unclean thing’ is not applicable to it. But surely a master said: ‘And the flesh’ is to include the wood and the frankincense? — That is a mere disqualification. MISHNAH. THE SACRIFICE IS SLAUGHTERED FOR THE SAKE OF SIX THINGS: FOR THE SAKE OF THE SACRIFICE, FOR THE SAKE OF THE SACRIFICER, FOR THE SAKE OF THE [DIVINE] NAME, FOR THE SAKE OF FIRE-OFFERINGS, FOR THE SAKE OF A SAVOUR, FOR THE SAKE OF PLEASING, AND A SIN-OFFERING AND A GUILT-OFFERING FOR THE SAKE OF SIN. R. JOSE SAID: EVEN IF ONE DID NOT HAVE ANY OF THESE PURPOSES IN HIS HEART, IT IS VALID, BECAUSE IT IS A REGULATION OF THE BETH DIN, SINCE THE INTENTION IS DETERMINED ONLY BY THE CELEBRANT. GEMARA. Rab Judah said in Rab's name: [Scripture says, It is a burnt-offering, an offering made by fire, of pleasing savour unto the Lord]. ‘A burnt-offering’ [intimates that it must be slaughtered] for the sake of a burnt-offering, excluding [where it is slaughtered] for the sake of a peace-offering, in which case it does not [acquit the owner of his obligation]. ‘An offering made by fire’ [intimates that] it must be for the sake of an offering made by fire, excluding the charring of the meat, which is not [valid]. ‘Savour’ [intimates that] it must be for the sake of a savour: this excludes the roasting of limbs [elsewhere] and bringing them up [on the altar], which is not [valid]. For Rab Judah said in Rab's name: If one roasted limbs and took them up on to the altar, they do not fulfil the requirements of ‘savour’. ‘Pleasing’ [intimates that] it must be for the sake of pleasing the Lord, for the sake of Him who spoke and called the world into existence. Rab Judah said in Rab's name: If one slaughtered a sin-offering under the designation of a burnt-offering, it is invalid; [if one slaughtered it] under the designation of hullin, it is valid. R. Eleazar said: What is Rab's reason? — And they shall not profane the holy things of the children of Israel: ‘holy things’ profane ‘holy things’, but hullin does not profane holy things. Rabbah raised an objection: R. JOSE SAID: EVEN IF ONE DID NOT HAVE ANY OF THESE PURPOSES IN HIS HEART, IT IS VALID, BECAUSE IT IS A REGULATION OF THE BETH DIN. Thus it is only because he had no [purpose] in his heart at all; hence, if he intended it for the sake of hullin, it is invalid? — Said Abaye to him: Perhaps [this deduction is to be made]: if he had no intention at all, it is valid and propitiates while if he intended it for the sake of hullin it is valid but does not propitiate. R. Eleazar said: If one slaughters a sin-offering for the sake of hullin, it is valid; [if one slaughtered it] as hullin, it is invalid. This is as the question which Samuel asked R. Huna:

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