Zevachim 84b — the Talmud in English

For

after the verse increased

the verse

that there are disqualified things which, if they went up, do not come down,

and the verse reduced

that there are some which, even if they went up, come down, reason dictates that

I include those whose disqualification was in the Sanctuary

and they were not disqualified before they came to the courtyard, and therefore, if they went up, they do not come down,

and I exclude

from this law

those whose disqualification was not in the Sanctuary

but they were disqualified even before they came to the courtyard; for these, even though they went up, they come down.

And Rabbi Judah,

who does not expound the verse like Rabbi Shimon, for he does not include all the disqualified things whose disqualification was in the Sanctuary,

brings it

for the law of the other disqualified things which, if they went up, do not come down,

from here: For what reason did they say, “which remained overnight,” concerning valid blood

with regard to the matter that, if it went up, it does not come down? Because

for behold, that which remained overnight is valid in the sacrificial portions,

which, if they went up, do not come down; and just as with regard to the sacrificial portions the law of that which remained overnight is so, so too is the law with regard to blood.

And for what reason

is that which remained overnight in the sacrificial portions valid

and, if it went up, does not come down? Because

for behold, that which remained overnight is valid in the flesh!

This means the flesh of a shelamim, which is not disqualified by remaining overnight, for shelamim are eaten for two days and one night. And from them we also learned concerning the disqualified sacrificial portions that, if they went up, they do not come down.

And likewise with regard to the disqualification of

“that which went outside”,

Rabbi Judah learned that, if they went up, they do not come down, because

that which went outside is valid on a private altar,

for its service is always outside, and they are valid there; therefore even flesh disqualified because of “that which went outside,” if it went up, does not come down. However, blood that went outside is entirely disqualified according to Rabbi Judah.

And likewise the disqualification of

“impure”

if it went up, it does not come down,

since it was permitted to

go up upon the altar in

the communal service

when the majority of the community became impure.

And likewise a sacrifice disqualified because it was slaughtered with a disqualifying intention of

outside its time,

if it went up, it does not come down,

since

the sprinkling of its blood is significant to be

a ratification for its piggul,

which establishes the law of piggul in the sacrifice, for only after the sprinkling of the blood does the law of piggul apply to it [with regard to liability for karet for eating it].

And even the disqualification because of an intention of

outside its place

has the law that, if it went up, it does not come down,

since it was equated with outside its time,

and we have to learn this law from that one.

And likewise this one that was disqualified because

disqualified persons received

the service or

sprinkled its blood,

has the law that, if it went up, it does not come down, only

with those disqualified persons who are fit for communal service,

for those disqualified persons who received or sprinkled the blood are fit for service in a communal offering that comes in this state of disqualification, such as an offering that comes because of communal impurity; and the reason for this is as was said above concerning the disqualification of “impure.”

And we object:

But do they derive a matter

that is

not in its state of validity,

such as the sacrificial portions disqualified because of remaining overnight or because they went outside, to derive for them this law that, if they went up, they do not come down,

from a matter that is in its state of validity

and was not disqualified at all because of remaining overnight or because it went outside? For the sacrificial portions that went outside on a private altar, or the sacrificial portions of shelamim that remained overnight, were not disqualified at all, whereas the sacrificial portions that went outside from the Sanctuary, or the sacrificial portions of an elevation-offering and of other sacrifices that remained overnight, are disqualified!?

And we answer:

A tanna

derives the exposition of

“This is the law of the elevation-offering”,

in which he

included

the law of all that go up, that if they went up, they do not come down;

it is adjacent to it

to learn this law from his statement. And all the derivations stated here are only rational arguments for distinguishing between these disqualified things, whose law is that they do not come down, and those disqualified things that were excluded from this law [in the words “this,” “it,” “the elevation-offering”], concerning which the law is that, if they went up, they come down. Namely, since we find a certain advantage in these disqualified things, that they have a state of validity in another place, it is therefore logical for us to include them with regard to this law that, if they went up, they do not come down.

Rabbi Yohanan said: One who slaughters an animal at night inside

the courtyard

and raises

it

outside is liable,

because of raising outside, even according to Rabbi Judah, who holds that an animal slaughtered at night, if it went up, comes down. And Rabbi Yohanan innovated with this that, even though one is liable for raising outside only when he raised something fit to be accepted inside, or at least something fit with regard to this matter, that if it went up, it does not come down, whereas according to Rabbi Judah an animal slaughtered at night, if it went up, comes down, nevertheless he is liable for it because of raising outside.