Zevachim — Daf 4b

ואע"ג דתרתי לאו דוקא תרתי מיהא דוקא

מאי שנא שינוי בעלים דלא הוי פסולו בגופו מחשבה בעלמא שינוי קודש נמי מחשבה בעלמא הוא אלא כיון דאחשבה פסלה ה"נ כיון דאחשבה פסלה

ולרב פנחס בריה דרב מרי דאמר יש שינוי בעלים לאחר מיתה תרתי מיהא איכא למיפרך

אלא אמר רב אשי אמר קרא (ויקרא א, ד) ונרצה לו לכפר עליו ולא על חבירו

והאי להכי הוא דאתא האי מיבעי ליה לכדתניא ונרצה לו לכפר עליו רבי שמעון אומר את שעליו חייב באחריותו ואת שאינו עליו אינו חייב באחריותו

ואמר רב יצחק בר אבדימי מאי טעמא כיון דאמר עלי כמאן דטעון ליה אכתפיה דמי

רב אשי מונרצה לו לכפר קאמר:

אשכחן זביחה וזריקה קבלה מנלן

וכי תימא לילף מזביחה וזריקה מה לזביחה וזריקה שכן עבודה שחייבין עליה בחוץ

אלא אמר רב אשי אתיא מאיל נזיר דכתיב (במדבר ו, יז) ואת האיל יעשה זבח שלמים שתהא עשייתו לשם שלמים ואם אינו ענין לשינוי קודש דנפקא ליה מהתם תנהו ענין לשינוי בעלים

אמר ליה רב אחא בר אבא לרבא אימא יעשה כלל זבח פרט כלל ופרט אין בכלל אלא מה שבפרט זביחה אין מידי אחרינא לא

אי כתיב יעשה שלמים זבח כדקאמרת השתא דכתיב יעשה זבח שלמים הוה ליה כלל שאינו מלא וכל כלל שאינו מלא אין דנין אותו בכלל ופרט

רבינא אמר לעולם דנין ולה חזר וכלל

אמר ליה רב אחא מדיפתי לרבינא והא לא דמי כללא קמא לכללא בתרא כללא קמא מרבה עשיות ותו לא כללא בתרא כל לה' ואפילו שפיכת שיריים והקטרת אימורין הא תנא דבי רבי ישמעאל בכללי ופרטי דריש כי האי גוונא

כלל ופרט וכלל אי אתה דן אלא כעין הפרט מה הפרט מפורש עבודה ובעינן לשמן אף כל עבודה ובעינן לשמן

אי מה הפרט מפורש עבודה וחייבין עליה בחוץ אף כל עבודה וחייבין עליה בחוץ שחיטה וזריקה אין קבלה והולכה לא

אי נמי מה הפרט מפורש דבר הטעון צפון וישנו בחטאות הפנימיות אף כל הטעון צפון וישנו בחטאות הפנימיות שחיטה וקבלה אין זריקה לא

איכא למימר הכי ואיכא למימר הכי שקולין הן ויבאו שניהן לישנא אחרינא וחדא חדא תיקו במילתא

איבעית אימא זריקה מדרב אשי נפקא

אשכחן איל נזיר שאר שלמים מנלן

וכי תימא נילף מאיל נזיר מה לאיל נזיר שכן יש עמהן דמים אחרים

א"כ נכתוב שלמי מאי שלמים לרבות כל שלמים

אשכחן שלמים שאר כל קדשים מנלן

וכי תימא נילף משלמים מה לשלמים שכן טעונין סמיכה ונסכים ותנופת חזה ושוק

אלא אמר קרא (ויקרא ז, לז) זאת התורה לעולה ולמנחה ולחטאת ולאשם ולמילואים ולזבח השלמים היקישן הכתוב לשלמים מה שלמים בין שינוי קודש בין שינוי בעלים בעינן לשמה אף כל בין שינוי קודש בין שינוי בעלים בעינן לשמה

אימא היכא דשחיט להו שלא לשמה ליפסלו

אמר קרא (דברים כג, כד) מוצא שפתיך תשמור ועשית כאשר נדרת וגו' האי נדבה נדר הוא [אלא] אם כמה שנדרת עשית יהא נדר ואם לאו יהא נדבה

ואיצטריך מוצא שפתיך ואיצטריך זאת התורה דאי כתב רחמנא מוצא (הוה אמינא)

Now although two [of these refutations] are not exact,1 two at all events are! (For how is change in respect of owner different, that it is not an intrinsic disqualification? [Surely] because it is a mere intention!2 Then change in respect of sanctity too is a mere intention! But what you must say is that since he intended it [for a wrongful purpose], he disqualified it; then here too,3 since he intended it [for a different owner], he disqualified it.4 Furthermore, according to R. Phinehas the son of R. Mari who maintained: Change in respect of owner does operate after death,5 on two points at least you can refute it.) — Rather, said R. Ashi, Scripture says, And it shall be accepted for him to make atonement for him,6 [implying,] but not for his fellow.7 But does it come for this purpose? Surely it is required for what was taught: And it shall be accepted for him to make atonement for him: R. Simeon said: Where [the sacrifice] is [a liability] upon him, he is responsible for its loss; where it is not [a liability] upon, him, he is not responsible for its loss,8 And R. Isaac b. Abdimi said: What is the reason? Since he declared, ‘[I take] upon myself to bring an offering],’ it is as though he carried it on his shoulder!9 — R. Ashi makes his deduction from ‘and it shall be accepted for him to make atonement,10 We have now learned [it of] slaughtering and sprinkling: how do we know [it of] the receiving [of the blood]? And if you say, let us learn it from slaughtering and sprinkling, [it can be objected]: as for slaughtering and sprinkling, the reason is because [each is] a service which involves culpability [if performed] without [the Temple court]!11 — Rather said R. Ashi: It is deduced from the nazirite's ram. For it is written, And he shall offer the ram for a slaughtering of peace-offerings,12 [which teaches] that it must be offered specifically as a peace-offering. Now since this teaching is superfluous regarding change in respect of sanctity, as that is deduced from the other text, apply its teaching to change in respect of owner. R. Aha b. Abba said to Raba: Let us say, ‘he shall offer’ is a general proposition:13 ‘slaughtering’ is a particularization: now [where we have] a general proposition followed by a particularization, [the rule is] the general proposition includes only what is contained in the particularization; hence slaughtering is so,14 but every other service is not so? — If [Scripture] wrote, ‘He shall offer a peace-offering as a slaughtering,’ it would be as you say. Since however it writes, ‘he shall offer for a slaughtering of peace offerings,’ It is an incomplete general proposition,15 and an incomplete general proposition is not treated as a case of a general proposition followed by a particularization. Rabina said: In truth we do treat it as such, but ‘unto the Lord’16 is another general proposition.17 R. Aha of Difti said to Rabina: But the first generalization is dissimilar from the last generalization, for the first includes [sacrificial] acts but nothing more, whereas the last one implies everything that is ‘unto the Lord’, even the pouring out of the residue [of the blood] and the burning of the emurim?18 Behold the Tanna of the School of R. Ishmael19 [even] in the case of a general proposition and particularization of this nature applies the rule that in a general proposition followed by a particularization and followed again by a general proposition you must be guided by the particularization: just as that is explicitly a [sacrificial] service,20 and we require rightful intention, so in the case of every [sacrificial] service we require rightful intention. If so, [you may argue:] just as the particularization is explicitly a service which involves culpability [if it is performed] without [its legitimate boundaries], so is every service [included] which involves culpability [if performed] without; hence slaughtering and sprinkling are indeed included, but not receiving and carrying? or [you may argue]: as the particularization is explicitly something that must be done at the north [side of the altar] and is operative in the case of the inner sin-offerings, so all [services] which must be done at the north and are operative in the case of the inner sin-offerings [are included]; hence slaughtering and receiving are indeed included, but not sprinkling? — You can argue in this way or in that way; they are equally balanced, and so both [arguments] are admissible.21 (Another version: Each argument stands.) Alternatively, I can say, sprinkling follows from R. Ashi's deduction.22 We have thus found [it true of] the nazirite's ram; how do we know [it of] the other peace-offerings? And if you say, Let us learn them from the nazirite's ram, [it can be argued:] As for the nazirite's ram, the reason is because other sacrifices23 accompany it.24 — If so,25 Scripture should write, [And he shall offer the ram for. . .’] his peace-offerings;26 why state, [for] peace-offerings? — In order to include all peace-offerings. We have thus found [it true of] peace-offerings; how do we know [it of] other sacrifices? And if you say, Let us learn them from peace-offerings, [it can be argued:] As for peace-offerings, the reason is because they require laying [of hands], libations, and the waving of the breast and shoulder!27 Rather, Scripture says, This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of peace-offerings;28 thus Scripture assimilates them to peace-offerings. Just as we require peace-offerings [to be offered] for their own sake, [thus forbidding] both change in respect of sanctity and change in respect of owner, so do we require all [sacrifices to be offered] for their own sake, [thus forbidding] both change in respect of sanctity and change in respect of owner. Let us say that if one slaughtered them in a different name they are invalid? — Scripture says, That which is gone out of thy lips thou shalt observe and do,’ as thou has vowed a nedabah [freewill-offering] etc.:29 is this a freewill-offering — surely it is a vow? The meaning however is this: if you acted in accordance with your vow, let it be [the fulfilment of your] vow; but if not, let it count as a freewill-offering.30 Now [both texts viz. . .] ‘that which is gone out of thy lips’ and ‘this is the law’ etc. , are required.31 For if the Divine Law wrote, ‘that which is gone out of thy lips’ [only], I would say, animal and it dies or is lost before it is sacrificed, he must replace it. But if he declared, ‘I vow this animal for a sacrifice,’ he accepted no liability beyond that animal, and if it dies his obligations ceases. R. Simeon deduces it from the verse quoted, which he renders and interprets thus: And it shall be accepted for him. When is it accepted for him? When its effect is to make atonement in which case he does not bring another. Hence if it did not make atonement, he must bring another. And when must he bring another in order to make atonement (i.e. to be quit of his obligation)? When he declared it a liability upon him’ (E.V. for him). Sh. M. required for a different purpose. Simeon's deduction is from ‘upon him’ as stated in end of n. 9, p. 14. legitimate boundaries. ‘slaughtering’ however interposes, and therefore it is only an incomplete generalization. particularization and followed again by a general proposition. The exegetical rule then is that the general proposition includes all things similar to the particularization, and thus the other services are included. must admit both, since neither is stronger than the other. Carrying too is then included, for it is really ‘a part of the act of receiving. receiving. all are for the same person. The other sacrifices are the sin-offering and the burnt-offering. respect of sanctity or of ownership. be offered for its own sake. Hence the Talmud proceeds to shew that that is not so.