Zevachim

The second midnight consumes them.1 R. Hisda said: The dawn consumes them. The scholars of the Academy said: What is R. Hisda's reason? If midnight, which does not establish linah,2 establishes ‘ikul;3 then dawn, which establishes linah, surely establishes ‘ikul. If they sprang off before midnight and he replaced them after dawn, — Rabbah said: The second midnight consumes them; R. Hisda said: They never reach ‘ikul.4 To this R. Joseph demurred: And who is to tell us that midnight establishes ‘ikul [only when they are] on the top of the altar; perhaps it establishes ‘ikul wherever they are? They sent from thence:5 The law agrees with R. Joseph.6 It was stated likewise: R. Hiyya b. Abba said: If they sprang off before midnight and were replaced after midnight, you may not use them, nor do you commit trespass on their account.7 Bar Kappara taught likewise: If they sprang off before midnight and were replaced after midnight, they are not subject to trespass. R. Papa asked Abaye: Now, since they sent from there [that] the law agrees with R. Joseph, and R. Hiyya b. Abba said [the same], and Bar Kappara taught likewise, wherein do Rabbah and R. Hisda disagree? — In the case of fat [limbs], he answered him.8 Raba asked Rabbah: Is linah effective [when the limbs are] on the top of the altar, or is it not effective on top of the altar? — What are the circumstances: if we say that they [the limbs] did not descend,9 surely since you say that even if they were kept overnight in the Temple court they do not descend,10 can there be a question [when they are kept on] the top of the altar?11 Rather [the question is] where they descended. Do we liken it to the Table, for we learnt: Even if they12 are on the Table many days, it does not matter? Or perhaps we liken it to the pavement of the Temple court?13 — Said he to him: Linah is not [effective when the flesh is] on the top of the altar. Did he accept [this ruling] from him or did he not accept it from him? — Come and hear. For it was stated: Limbs which spent the night in the Temple court, [the priest] can go on burning them all night;14 if they were kept overnight on the top of the altar, he can always go on burning them.15 If they descended: Rabbah said: They re-ascend; Raba said: They do not re-ascend.16 This proves that he did not accept [the ruling] from him. This proves it. JUST AS THE ALTAR SANCTIFIES etc. Our Rabbis taught: Whatsoever touches the altar [shall be holy]:17 I know it only of the altar; how do I know [it of] the ascent? Because it says, the [eth] altar.18 How do we know [it of] service vessels? Because it says: Whatsoever toucheth them shall be holy.19 Resh Lakish asked R. Johanan: Do the service vessels sanctify the disqualified? — We have learnt it, he replied: JUST AS THE ALTAR AND THE ASCENT SANCTIFY WHATEVER IS ELIGIBLE FOR THEM, SO DO VESSELS SANCTIFY!20 Said he, My question is whether they can be offered in the first place. But that too we have learnt: course, they are reduced to ashes before then. is replaced on the altar. springs off after that it is not replaced. nevertheless, benefit from them is interdicted by Rabbinical law. ashes. Only then do Rabbah and R. Hisda disagree as to their status. But in the case of ordinary flesh they agree that midnight establishes ‘ikul. 26-28: And thou shalt anoint therewith . . . the altar of burnt-offering. In either case the preceding eth (which denotes the acc.) is regarded as an extension, thus including the ascent.