Zevachim — Daf 8a

(ויקרא ד, כה) ולקח הכהן מדם החטאת שתהא קבלה לשם חטאת

ואשכחן שחיטה וקבלה זריקה מנלן דאמר קרא (ויקרא ד, כו) וכפר עליו הכהן מחטאתו שתהא כפרה לשם חטאת

אשכחן שנוי קדש שנוי בעלים מנלן אמר קרא עליו עליו ולא על חבירו

אשכחן למצוה לעכב מנלן כדאמר רב הונא בריה דרב יהושע חטאת חטאתו הכא נמי חטאת חטאתו

אשכחן מצוה בשנוי קדש וזריקה בשנוי בעלים בין למצוה בין לעכב לעכב בכל עבודות בשנוי קדש ובשאר עבודות בשנוי בעלים בין למצוה בין לעכב מנלן

אמר ר' יונה אתיא מחטאת נזיר דכתיב (במדבר ו, טז) והקריב הכהן לפני ה' ועשה את חטאתו ואת עולתו שיהו כל עשיותיו לשם חטאת

אשכחן שנוי קדש שנוי בעלים מנלן (אם אינו ענין לשנוי קדש תניהו ענין לשנוי בעלים אשכחן למצוה לעכב מנלן)

אמר רב הונא [בריה דר"י] חטאת חטאתו

מתקיף לה רבינא אלא מעתה עולת עולתו מאי דרשת ביה

ולרבינא מנחת מנחתו נסך נסכו מאי דרשת בהו

ההוא מבעי ליה מנחתם ונסכיהם בלילה מנחתם ונסכיהם אפי' למחר אלא עולת עולתו מאי דרשת בהו

ותו מי גמרי מהדדי חטאת חלב מחטאת נזיר לא גמרה שכן יש עמה דמים אחרים חטאת נזיר מחטאת חלב לא גמרה שכן כרת

אלא אמר רבא אתיא מחטאת מצורע דכתיב (ויקרא יד, יט) ועשה הכהן את החטאת שיהו כל עשיותיו לשם חטאת

ואשכחן שנוי קדש שנוי בעלים מנליה אמר קרא (ויקרא יד, יט) וכפר על המטהר וגו' על המטהר זה ולא על המטהר חבירו

ואכתי מי ילפא מהדדי חטאת חלב מחטאת מצורע לא ילפא שכן יש עמה דמים אחרים חטאת מצורע מחטאת חלב לא גמרה שכן כרת

מחדא לא אתיא תיתי חדא מתרתי

בהי לא לכתוב [לא לכתוב] רחמנא בחטאת חלב ותיתי מהנך מה להנך שכן יש עמהם דמים אחרים

לא לכתוב רחמנא בחטאת נזיר ותיתי מהנך מה להנך שכן אין להן שאלה

לא לכתוב רחמנא בחטאת מצורע ותיתי מהנך מה להנך שכן אין באין בדלות

אלא אמר קרא (ויקרא ז, לז) זאת התורה לעולה ולמנחה וגו' הקישו הכתוב לשלמים מה שלמים בין שנוי קדש בין שנוי בעלים בעינן לשמן למצוה אף חטאת בין שנוי קדש בין שנוי בעלים בעינן לשמן למצוה

הילכך מצוה משלמים והנך קראי לעכב

ואשכחן חטאת חלב דכתיב בה לחטאת

And the priest shall take of the blood of the sin-offering,1 which intimates that receiving must be for the sake of a sin-offering. We have thus found [it of] slaughtering and receiving: How do we know it of sprinkling? — Because Scripture saith, And the priest shall make atonement for him through his sin-offering,2 [which teaches] that atonement must be [made] for the sake of the sin-offering.3 We have thus found [the law relating to] change in respect of Sanctity; how do we know it of change in respect of owner?-Scripture saith: [And the priest shall make atonement]for him, implying for him, but not for his fellow. We have thus found it as a regulation: how do we know that it is indispensable? — As R. Huna the son of R. Joshua said [elsewhere; Scripture saith,] ‘his sin-offering’, [where] ‘sin-offering’ [alone would suffice]: so here too’ [Scripture saith,] his sin-offering [where] sin-offering [alone would suffice].4 We have thus found the regulation relating to change in respect of sanctity, and [a prohibition of] change in respect of owner at the sprinkling, this being both a regulation and indispensable. How do we know that it is indispensable [in the case of all services]5 as far as change in respect of sanctity is concerned; and that [the prohibition of] change in respect of ownership at the other services is both a regulation and indispensable? — Said R. Jonah: It is inferred from a nazirite's sin-offering, for it is written, And the priest shall bring them before the Lord, and shall prepare his sin-offering, and his burnt-offering:6 [this intimates] that all its preparations [sc. the services] must be for the sake of a sin-offering. We have thus found it regarding change in respect of sanctity; how do we know change In respect of owner?7 — Said R. Huna son of R. Joshua: [Scripture saith,] ‘his sin-offering’, [where] ‘sin-offering’ [alone would suffice]. To this Rabina demurred: If so, how do you interpret [the superfluous] ‘his burnt-offering’ [where] ‘burnt-offering’ [alone would suffice]? (But according to Rabina, how does he interpret [the apparently superfluous] ‘his meal-offering’, ‘his drink-offering’, where ‘meal-offering’, ‘drink-offering’ [alone would suffice]?8 — He requires those [for the following deduction]: Their meal-offering and their drink-offering [intimates] at night; their meal-offering and their drink-offering, even on the next day.)9 But how do you interpret [the superfluous] his burnt-offering [where] burnt-offering [alone would suffice]? Furthermore, can they10 be learnt from each other? The sin-offering of forbidden fat11 cannot be learnt from a nazirite's sin-offering, since the latter is accompanied by another sacrifice.12 [On the other hand] a nazirite's sin-offering cannot be learnt from the sin-offering of forbidden fat, since the latter is a case of kareth!13 — Rather, said Raba: We infer it from a leper's sin-offering, for it is written, And the priest shall prepare14 the sin-offering,15 which teaches that all its preparations [services] must be for the sake of a sin-offering. Thus we have found [the law relating to] change in respect of sanctity; how does he know it of change in respect of owner? — Scripture saith, And [he shall] make atonement for him that is to be cleansed:15 [this intimates,] for this [man] who is to be cleansed, but not for his fellow who is to be cleansed. Yet [the question] still [remains]: Can they be learnt from each other? The sin-offering of forbidden fat cannot be learnt from the leper's sin-offering, since the latter is accompanied by another sacrifice. [On the other hand] a leper's sin-offering cannot be learnt from the sin-offering of forbidden fat, since the latter is a case of kareth! — One cannot be learnt from one, but one can be learnt from two.16 But in the case of which should it not be written? [Shall we say,] Let the Divine law not write it in the case of the sin-offering of forbidden fat, and let it be deduced from these others? [Then I can argue that] the reason in the case of these others is that another sacrifice accompanies them! [If we say,] Let the Divine law not write it in the case of the nazirite's sin-offering and let it be deduced from these others: [I can argue that] the reason in the case of these others is that no absolution [revocation] is possible!17 [If I say,] Let the Divine law not write it in the case of the leper's sin-offering, and let it be deduced from these others: [then I can argue that] the reason in the case of these others is that they do not come in poverty!18 — Rather, Scripture saith, This is the law of the burnt-offering, of the meal-offering, and of the sin-offering [and of the sacrifice of peace-offerings]:19 thus the Writ assimilated it [the sin-offering] to the peace-offering. As in the case of peace-offerings both change in respect of sanctity and change in respect of name [are prohibited, for] we require [that the services be performed] for their own [sc. that of the peace-offerings’] sake, this being a regulation;20 so in the case of the sin-offering both change in respect of sanctity and change in respect of name [are prohibited, for] we require [that the services be performed] for their own sake, this being a regulation. Therefore the regulation is deduced from a peace-offering, while these other verses21 teach that it is indispensable. Again, we have found [this of] the sin-offering of forbidden fat, where ‘for a sin-offering’ is written;22 included in receiving (Rashi). about ‘his burnt-offering’ and not about these? sin-offering, which is not really brought through sin at all. kareth (v. Glos). intimation at least is superfluous. circumstances can the other two be freed of their obligations. leniency is not permitted in the case of the other two. enumerate.