וְעָשִׂ֤יתָ עֹלֹתֶ֙יךָ֙ הַבָּשָׂ֣ר וְהַדָּ֔ם עַל־מִזְבַּ֖ח יְהוָ֣ה אֱלֹהֶ֑יךָ וְדַם־זְבָחֶ֗יךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהוָ֣ה אֱלֹהֶ֔יךָ וְהַבָּשָׂ֖ר תֹּאכֵֽל׃
tu offriras tes holocaustes, la chair comme le sang, sur l’autel du Seigneur, ton Dieu; pour tes autres sacrifices, le sang en sera répandu sur l’autel du Seigneur, ton Dieu, mais tu en consommeras la chair.
German Commentary
von der Mitte des Altars nach der Südseite gleich der Südseite. Gegen die Ansicht R. Jose’s wendet R. Jose, Sohn Jehuda’s, ein, dass es Deut. 12, 27 ausdrücklich heisst: und du sollst deine Ganzopfer, das Fleisch und das Blut, auf dem Altar des Ewigen deines Gottes darbringen, also nur das Fleisch und das Blut soll von dem Ganzopfer auf den Altar kommen, aber nicht das ganze Opfertier. Um diese Schriftstelle mit der in Exodus in Übereinstimmung zu bringen, erklärt R. Jose, Sohn Jehuda’s: für die Darbringung des Fleisches und des Bluts dient der ganze Altar, geschlachtet werden dagegen darf das Ganzopfer und ebenso anderes Hochheiliges nur auf seiner nördlichen Hälfte, wie ja die Nordseite allgemein in Lev. für dasselbe vorgeschrieben ist. Die Schriftstelle in Exodus ist dementsprechend so zu erklären: auf ihm sollst du schlachten deine Ganzopfer und deine Friedensopfer und zwar, jedes auf der dafür vorgeschriebenen Stelle, die Ganzopfer nur auf der nördlichen Hälfte, die Friedensopfer, die überall in der Tempelhalle geschlachtet werden durften, auch auf der südlichen Hälfte (Mechilta).
Bartenura
וזרקן – as we have expounded [on the verse] (Deuteronomy 12:27): “You shall offer your burnt offerings, both the flesh and the blood, [on the altar of the LORD your God; and of your other sacrifices, the blood shall be poured out on the altar of the LORD your God, and you sall eat the flesh],” just as the blood is sprinkled, so too the flesh is sprinkled (see Tractate Pesahim 47a).
English Explanation of Mishnah Zevachim
The following if they ascended are taken down:
The flesh of most sacred sacrifices
The flesh of lesser sacrifices;
The remnants of the omer;
The two loaves;
The showbread;
The remnants of meal-offerings;
And the incense.
The wool on the heads of lambs, the hair of he-goats’ beards, the bones, tendons, horns and hoofs if they are attached, go up, because it is said, “And the priest shall turn it all into smoke on the altar” (Leviticus 1:9).
If they were severed [from the animal], they do not go up, for it is said, “And You shall offer your olah, the flesh and the blood, [upon the altar of the Lord your God]” (Deuteronomy 12:27).
Our mishnah lists things that are not meant to be on the altar at all, meaning not in any state. Unlike the things listed in mishnah two, which were once valid and then became invalid, these things were never supposed to be put on the altar. Therefore, even if they were put on the altar, the altar doesn’t sanctify them and they may be taken down.
Sections one and two: The flesh of sacrifices, both most holy sacrifices and lesser sacrifices, is meant to be eaten and not burned on the altar.
Section three: The volume of the omer, offered on the sixteenth of the month of Nissan, was a tenth of an ephah. A handful was burned on the altar and the rest was eaten by the priests. If the remnants were put on the altar, they may be taken down.
Section four: The two loaves that are brought on Shavuot are not meant to be put on the altar.
Section five: The showbread (Leviticus 24:5-19) sat on the golden table in the Sanctuary from week to week. It was eaten not sacrificed.
Section six: Part of the meal offering was put on the altar, but the remnant was eaten by the priests.
Section seven: The incense was put on the inner altar, the one in the Sanctuary. If it was mistakenly put on the outer altar, it can be taken down.
Sections eight and nine: This section seems to be based on a contradiction between the two quoted verses. The verse from Leviticus seems to say that the entire olah is burned on the altar, whereas the verse from Deuteronomy says that only the flesh and blood are burned. The first verse implies that non-flesh and blood parts of the animal, the hair, the bones, sinews etc. are burned, whereas the second implies that they are not. The mishnah resolves this contradiction by stating that when the non-flesh and blood parts are detached from the flesh and blood, then they are not burned on the altar and if they are put up there, they should be taken down. If they are put up there while still attached to the animal, then they have been sanctified and cannot be taken down.
The flesh of most sacred sacrifices
The flesh of lesser sacrifices;
The remnants of the omer;
The two loaves;
The showbread;
The remnants of meal-offerings;
And the incense.
The wool on the heads of lambs, the hair of he-goats’ beards, the bones, tendons, horns and hoofs if they are attached, go up, because it is said, “And the priest shall turn it all into smoke on the altar” (Leviticus 1:9).
If they were severed [from the animal], they do not go up, for it is said, “And You shall offer your olah, the flesh and the blood, [upon the altar of the Lord your God]” (Deuteronomy 12:27).
Our mishnah lists things that are not meant to be on the altar at all, meaning not in any state. Unlike the things listed in mishnah two, which were once valid and then became invalid, these things were never supposed to be put on the altar. Therefore, even if they were put on the altar, the altar doesn’t sanctify them and they may be taken down.
Sections one and two: The flesh of sacrifices, both most holy sacrifices and lesser sacrifices, is meant to be eaten and not burned on the altar.
Section three: The volume of the omer, offered on the sixteenth of the month of Nissan, was a tenth of an ephah. A handful was burned on the altar and the rest was eaten by the priests. If the remnants were put on the altar, they may be taken down.
Section four: The two loaves that are brought on Shavuot are not meant to be put on the altar.
Section five: The showbread (Leviticus 24:5-19) sat on the golden table in the Sanctuary from week to week. It was eaten not sacrificed.
Section six: Part of the meal offering was put on the altar, but the remnant was eaten by the priests.
Section seven: The incense was put on the inner altar, the one in the Sanctuary. If it was mistakenly put on the outer altar, it can be taken down.
Sections eight and nine: This section seems to be based on a contradiction between the two quoted verses. The verse from Leviticus seems to say that the entire olah is burned on the altar, whereas the verse from Deuteronomy says that only the flesh and blood are burned. The first verse implies that non-flesh and blood parts of the animal, the hair, the bones, sinews etc. are burned, whereas the second implies that they are not. The mishnah resolves this contradiction by stating that when the non-flesh and blood parts are detached from the flesh and blood, then they are not burned on the altar and if they are put up there, they should be taken down. If they are put up there while still attached to the animal, then they have been sanctified and cannot be taken down.
German Commentary
Disponible uniquement pour les membres PremiumRashi
כל טהור יאכל בשר ALL THAT ARE CLEAN MAY EAT FLESH — Why is this stated? Why should it not be assumed that a clean person may eat of the sacrifices? But, since it is stated, (Deuteronomy 12:27) “and the blood of thy sacrifices shall be poured upon the altar …, but the flesh thou mayest eat”, I might have thought, that as it speaks of thy sacrifices and states “thou mayest eat”, only the owner of the sacrifices may eat the peace-offerings! For this reason it is stated here: “all that are clean may eat flesh” (Sifra, Tzav, Section 9 7).