Niddah 40b (מ:) — the Talmud in English

a.

Except for

an animal that

was slaughtered at night,

which is not the time for slaughter.

b.

And one whose blood was spilled

onto the ground before some of its blood was sprinkled on the altar.

c.

And one whose blood left

before the sprinkling,

beyond the curtains,

and was rendered unfit by the disqualification of yotze.

With regard to these three disqualifications,

if

nevertheless

the disqualified olah ascended

the disqualified olah onto the altar,

it must descend.

But with regard to all the other disqualified offerings, apart from these, if their flesh was brought up onto the altar, it does not descend; rather, it is burned on the altar 13 .

Rabbi Shimon says:

with regard to that which is written, “It is the olah upon its pyre upon the altar all night,” we interpret this verse as follows:

“An olah”: I have only derived a valid olah

that ascended the altar.

From where is there to include

a disqualified olah

that was slaughtered at night,

one whose blood was spilled, and one whose blood left beyond the curtains

before it was sprinkled,

and

an olah

whose blood remained overnight,

whose blood remained all night and was disqualified through remaining overnight, and had still not been sprinkled by morning,

and one that left,

whose flesh left the courtyard,

and one that became impure,

whose flesh became impure,

and notar,

the flesh of an olah or its sacrificial portions that remained all night outside the altar and were disqualified through remaining overnight,

and one that was slaughtered

with the intention of burning it

beyond its proper time or beyond its proper place,

and one whose blood was received by disqualified persons

in a vessel, or whose disqualified persons

sprinkled its blood,

and those whose blood is to be given

for which it is a mitzva to give their blood

above [

for example, the blood of an animal sin-offering, which is given on the horns of the altar],

but one gave

their blood

below,

and those whose blood is to be given below, but one gave it above,

and those whose blood is to be given outside,

for which it is a mitzva to give it on the copper altar

but one gave it inside

on the golden altar,

and those whose blood is to be given inside

on the golden altar,

but one gave it outside

on the copper altar,

and the Paschal offering and the sin-offering that one slaughtered not for their sake,

which are disqualified,

from where

is it derived with regard to all these disqualified offerings that if they ascended the altar they do not descend?

The verse states: “This is the law of the olah. It included

the offerings by stating the general principle “the law of the olah,” so that there should be

one law for everything that ascends,

that is,

if they ascended,

even in a disqualified state, then

they do not descend again!

One might have thought that I include

that they should not be removed even if they are

an animal that copulated with a human being or an animal that was the object of bestiality,

or an animal designated

an animal that was designated for idolatry,

or an animal worshipped,

an animal to which one bowed as an object of idolatry,

or the payment of a prostitute

of a prostitute—that is, one who gave a sheep to a prostitute in payment for the act of prostitution; the sheep is disqualified as an offering,

or the exchange

of a dog—that is, one who exchanged a sheep for a dog; the sheep is disqualified as an offering,

or a crossbreed,

born of a goat that mated with a ewe,

or a tereifa, or one born by caesarean section?!

The verse states: “This,”

to exclude these disqualifications, so that even if they ascended, they descend.

And what have you seen to include these

from the inclusion “the law of the olah,”

and to exclude these

from the exclusion “this”? For the verse included and excluded, but did not explain what it includes and what it excludes.