Study Zevachim folio 13B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
אלא לא קשיא; הא דאמר: ״הריני שוחט על מנת לקבל דמה למחר״, הא דאמר: ״הריני מקבל דמה על מנת לשפוך שירים למחר״.
The Talmud answers: Rather, it is not difficult. This statement of Rava, that intent of piggul does not apply to collection, is referring to a case where the one slaughtering the offering says: I am hereby slaughtering this offering in order to collect its blood tomorrow. Because the collection of the blood is not considered consumption, such intent does not render the offering piggul. That statement of the baraita is referring to a case where the one collecting the blood says: I am hereby collecting its blood in order to pour the remainder of the blood on the base of the altar tomorrow. Since pouring the remains is considered consumption of the blood on the altar, such intent renders the offering piggul.
אמר ליה ההוא מרבנן לרבא: ושפיכת שירים והקטרת אימורין – לא פסלה בהו מחשבה?!
One of the rabbis said to Rava: And does prohibited intent with regard to the pouring of the remainder of the blood and the burning of the sacrificial portions not disqualify the offering, as this explanation of the baraita seems to indicate?
והתנן: יכול לא תהא מחשבה מועלת אלא באכילת בשר, מנין לרבות שפיכת שירים והקטרת אימורים? תלמוד לומר: ״ואם האכל יאכל״ – בשתי אכילות הכתוב מדבר: אחת אכילת אדם, ואחת אכילת מזבח.
But didn’t we learn in a baraita: One might have thought that only prohibited intent with regard to consumption of the meat is effective to render the offering piggul. From where is it derived to include the pouring of the remainder of the blood and the burning of the sacrificial portions? The verse states: “And if any of the flesh of the sacrifice of his peace offerings is at all eaten [he’akhol ye’akhel ] on the 3rd day, it should not be accepted” (Leviticus 7:18). It is derived from the repeated verb that the verse speaks of two types of consumption: One is consumption of the meat by man, i.e., by the priests or the owner of the offering, and the other one is consumption of the blood and the sacrificial portions on the altar.