Mishnah Zevachim 9:5 משנה זבחים
The altar sanctifies that which is fit for it. Rabbi Yehoshua says: Anything that is fit for the fire - if it went up on the [altar], it does not come down, as it says (Leviticus 6:2) "It is the Olah [an offering that is entirely burnt] on the fire on the altar" - just as a Olah which is fit for the fire - if it went up [on the altar] it does not come down, so too anything fit for the fire - if it went up, it does not come down. Rabban Gamliel says: Anything fit for the altar - if it went up, it does not come down, as it says, "It is the Olah on the fire on the altar ." Just as the Olah which is fit for the altar - if it went up, it does not come down, so too anything which is fit for the altar - if it went up, it does not come down. The only [practical] differences between the positions of Rabban Gamliel and Rabbi Yehoshua are the blood and the [accompanying] libations, regarding which Rabban Gamliel says do not come down, but Rabbi Yehoshua says do come down. Rabbi Shimon says: [If] the sacrifice is valid but the libations are invalid, [or if] the libations are valid but the sacrifice is invalid, [or] even [if] both are invalid, the sacrifice does not come down, but the libations do come down. המזבח מקדש את הראוי לו. רבי יהושע אומר: כל הראוי לאשים אם עלה לא ירד, שנאמר (ויקרא ו) הוא העלה על מוקדה [על המזבח], מה עולה שהיא ראויה לאשים אם עלתה לא תרד, אף כל דבר שהוא ראוי לאשים אם עלה לא ירד. רבן גמליאל אומר: כל הראוי למזבח אם עלה לא ירד, שנאמר הוא העלה על מוקדה על המזבח. מה עולה שהיא ראויה למזבח אם עלתה לא תרד, אף כל דבר שהוא ראוי למזבח אם עלה לא ירד. אין בין דברי רבן גמליאל לדברי רבי יהושע אלא הדם והנסכים, שרבן גמליאל אומר: לא ירדו, ורבי יהושע אומר: ירדו. רבי שמעון אומר: הזבח כשר והנסכים פסולים. הנסכים כשרין והזבח פסול, אפלו זה וזה פסולין, הזבח לא ירד והנסכים ירדו. The following [are items] which if went up [to the altar], do not come down. [A sacrificial item] that was left overnight [and then taken up on the altar], or was impure [and then taken up], or went out [of the Temple courtyard], or was slaughtered [with the intention of acting] outside its proper place or after its time, or if ineligible people received its blood or dashed its blood. Rabbi Yehudah says: [If] it was slaughtered at night, [or] its blood was spilled, or [if] its blood left the [confines of the] curtains [of the Tabernacle, later - walls of the Temple] - if it went up [to the altar], it comes down. Rabbi Shimon says: It does not come down, for Rabbi Shimon was wont to say: Any sacrifice that became invalid inside the Temple [precincts] - the Temple accepts it; if it did not become invalid inside the Temple [precincts, but outside them] - the Temple does not accept it. ואלו אם עלו לא ירדו: הלן, והטמא, והיוצא, והנשחט חוץ לזמנו, וחוץ למקומו, ושקבלו פסולים, וזרקו את דמו. רבי יהודה אומר: שנשחטה בלילה, ושנשפך דמה, ושיצא דמה חוץ לקלעים, אם עלתה, תרד. רבי שמעון אומר: לא תרד, שהיה רבי שמעון אומר: כל שפסולו בקדש הקדש מקבלו, לא היה פסולו בקדש אין הקדש מקבלו. The following are [cases where a sacrifice] did not become invalid inside the Temple [precincts but outside them]: [An animal] that had relations with a woman, or with whom a man had relations, or that was designated for idolatry, or which was worshiped, or that was used to pay a prostitute, or which was exchanged [for a dog], or which was a mixed breed, or which was a Terefah [an animal with a mortal condition such that it would die within one year], or which was born through Caesarean section, or which was blemished. Rabbi Akiva deems valid blemished offerings. Rabbi Chanina Segan HaKohanim says: My father would remove blemished offerings from the top of the altar. אלו לא היה פסולן בקדש: הרובע, והנרבע, והמקצה, והנעבד, והאתנן, והמחיר, והכלאים, והטרפה, והיוצא דפן, ובעלי מומין. רבי עקיבא מכשיר בבעלי מומין. רבי חנינא סגן הכהנים אומר: דוחה היה אבא את בעלי מומין מעל גבי המזבח. Just as [items that] went up [to the altar] do not come down, so too if they came down, they do not go [back] up. And all of these [that] went up alive to the top of the altar [must] come down. An Olah that went up to the top of the altar alive must come down; [but] if it was slaughtered on top of the altar, it is skinned and dismembered in its place. כשם שאם עלו לא ירדו, כך אם ירדו לא יעלו. וכלן שעלו חיים לראש המזבח, ירדו. עולה שעלתה חיה לראש המזבח, תרד. שחטה בראש המזבח, יפשיט וינתח במקומה. And the following are [items] that come down [even] if they went up [to the top of the altar]: The flesh of Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely], and the flesh of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], the remainder of the Omer [the special barley offering offered on the sixteenth of Nisan which permits grain harvested in the last year to be eaten], Shtei HaLechem [two leavened loaves of wheat brought as offerings on Shavuot which permitted using the new grain for holy offerings], Lechem HaPanim [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple], leftover portions of meal-offerings, and the Ketoret [holy incense offered twice a day on the golden altar inside the Temple]. The wool from the heads of sheep, the hair from the beards of goats, and the bones, and the sinews, and the horns, and the hooves - these, while attached are brought up as it says, (Leviticus 1:9) "And the priest shall make all of it burn on the altar." Once they have been removed they are not brought up, as it says, (Deuteronomy 12:27) "And you shall make your Olot the flesh and the blood." ואלו אם עלו ירדו: בשר קדשי קדשים, ובשר קדשים קלים, ומותר העמר, ושתי הלחם, ולחם הפנים, ושירי המנחות, והקטרת. הצמר שבראשי כבשים, והשער שבזקן תישים, והעצמות, והגידים, והקרנים, והטלפים, בזמן שהן מחברין, יעלו, שנאמר (ויקרא א) והקטיר הכהן את הכל המזבחה. פרשו, לא יעלו, שנאמר (דברים יב) ועשית עלתיך הבשר והדם. And all of the [aforementioned] which were discharged from [atop] the altar [due to the fires] are not returned [to it]. Similarly, a coal that was discharged from [atop] the altar [is not returned]. Limbs that were discharged from the altar are returned [if they fell off] before midnight, and one [is subject to] Me'ilah [misuse of consecrated property, for using] them. [If they fell off] after midnight they are not returned and one is not subject to Me'ilah [for using them]. וכלם שפקעו מעל גבי המזבח, לא יחזיר. וכן גחלת שפקעה מעל גבי המזבח. אברים שפקעו מעל גבי המזבח, קדם לחצות, יחזיר, ומועלין בהן, לאחר חצות, לא יחזיר, ואין מועלין בהן. Just as the altar sanctifies that which is fitting for it, so too the ramp [leading up the altar] sanctifies. Just as the altar and the ramp sanctify those items that are fitting for them, so too do the utensils sanctify. A vessel for liquid sanctifies liquids, and a vessel for dry measure sanctifies solids. A vessel for liquid cannot sanctify solids, and a vessel for dry measure cannot sanctify liquids. [If] consecrated vessels become perforated, they [still] sanctify if they [can] serve the function they did when they were whole; if [they] cannot [serve that function], they do not sanctify. And all [utensils] only sanctify within the Temple [precincts]. כשם שהמזבח מקדש את הראוי לו כך הכבש מקדש. כשם שהמזבח והכבש מקדשין את הראוי להן, כך הכלים מקדשים. כלי הלח מקדשין את הלח, ומדות היבש מקדשות את היבש. אין כלי הלח מקדשין את היבש, ולא מדות היבש מקדשות את הלח. כלי הקדש שנקבו, אם עושים הם מעין מלאכתן שהיו עושין והם שלמים, מקדשין. ואם לאו, אין מקדשים. וכלן אין מקדשים אלא בקדש.
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