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Perek 9

Mishnayos Zevachim Perek 9 Mishnah 5

זבחים פרק ט׳ משנה ה׳

5
And these are the items that if they ascended upon the altar they descend, because they are completely unfit for the altar: The meat of offerings of the most sacred order, i.e., a guilt offering and a sin offering, the meat of which is eaten by priests; and the meat of offerings of lesser sanctity, which is eaten by the owners; and the surplus of the omer meal offering brought on the second day of Passover after the handful was removed and burned on the altar; and the two loaves meal offering brought on the festival of Shavuot; and the shewbread; and the remainder of the meal offerings after the handful was removed, which are all eaten by the priests; and the incense that ascended upon the external altar and not the golden altar where it should be burned. With regard to the wool that is on the heads of the sheep brought as burnt offerings, and the hair that is in the beard of goats that were sacrificed, and the bones, and the tendons, and the horns, and the hooves: When they are attached to the flesh of the offering they shall ascend upon the altar and be sacrificed with the offering, as it is stated: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9). If they separated from the flesh of the offering they shall not ascend, as it is stated: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), and nothing else.

וְאֵלּוּ אִם עָלוּ יֵרְדוּ, בְּשַׂר קָדְשֵׁי קָדָשִׁים, וּבְשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, וְהַקְּטֹרֶת. הַצֶּמֶר שֶׁבְּרָאשֵׁי כְבָשִׂים, וְהַשֵּׂעָר שֶׁבִּזְקַן תְּיָשִׁים, וְהָעֲצָמוֹת, וְהַגִּידִים, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, בִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר (ויקרא א), וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה. פָּרְשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר (דברים יב), וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם:

ה׳

ואלו אם עלו ירדו – and even if they are kosher and ritually pure. Because the altar is not connected with them at all.

בשר קדשי קדשים – that for eating they exist and not for the altar.

והקטורת – it is not appropriate for the outer altar.

הצמר שבראשי כבשים – we have the reading. But the first clause of the gate is the last, for these bones and sinews that are taught [in this Mishnah], and it is one law for them. The wool that is at the top of sheep, is of a burnt-offering. That the head is not included in the flaying and is offered [in sacrifice] with its hide, and this is what we state regarding the ritual slaughtering of unconsecrated animals [Tractate Hullin 27b], from where do we learn to include the head which was already cut off in the slaughter, that it is not included the flaying, it exists within the burning on the altar, the inference teaches us (Leviticus 1:8): “[and Aaron’s sons, the priests, shall lay out the sections,] with the head [and the suet, on the wood that is on the fire upon the altar].” And there is wool at the height of the head of the sheep near its neck, and similar the hair that is in the beard of the he-goat/wether at the time that they are attached, all of them are burnt-offerings.

ואלו אם עלו ירדו. ואפילו הן כשרים וטהורים. משום דלא שייך בהו מזבח כלל:

בשר קדשי קדשים כו׳. דלאכילה קיימי ולא למזבח:

והקטורת. לא ראויה היא למזבח החיצון:

הצמר שבראשי כבשים. גרסינן. ורישא דבבא אחריתא היא, ובהדי עצמות וגידין קתני לה ומשפט אחד להם. הצמר שבראשי כבשים, של עולה. שהראש אינו בכלל הפשט וקרב עם עורו, והכי אמרינן בשחיטת חולין [כ״ז ע״ב]. מנין לרבות את הראש שכבר הותז בשחיטה שאע״פ שאינו בכלל הפשט ישנו בכלל הקטרה, תלמוד לומר את הראש. ויש צמר בגובה ראשו של כבש אצל ערפו, וכן השער שבזקן התישים בזמן שהן מחוברים, כולן עולים: