Zevachim זבחים

The sacrificial service in the Temple is one of the fundamental topics of the Torah, and according to Jewish belief it is one of the spiritual pillars upon which the world stands. Although the Temple was destroyed, and the halakhot of the Temple service have come to be known as: Halakha for the messianic period, they have always been studied thoroughly. A complete order of the Talmud, Kodashim, is devoted to these topics.

Tractate Zevahim, referred to in the Talmud as: Slaughter of Offerings, delineates the halakhot of animal offerings, and in particular, the halakhot of sacrificing them, e.g., the location of their sacrifice, the sacrificial process, and the manner in which animal offerings can be disqualified. The halakhot of meal offerings are detailed in tractate Menahot. Tractate Zevahim does not discuss topics such as the species from which each type of offering is brought, when it is brought, and for what purpose. These matters are addressed in other tractates, several of which are not in the order of Kodashim. The details of the daily Temple service are described in tractate Tamid.

Although the halakhot of offerings are described in the Torah at length, they are not organized in categories and according to principles, and many practical details are not explicit. Furthermore, the Torah allocates few verses to cases where the sacrificial process was not performed properly. These gaps are filled by the tradition of the Sages, which is recorded in the Mishna and Talmud in tractate Zevahim. Accordingly, the purpose of the tractate is to define and classify the halakhot of the different types of offerings, and to state the halakha in cases of deviation from the proper manner of sacrifice, whether unwittingly or intentionally.

Animal offerings can be categorized in several ways. One categorization is into animal offerings and bird offerings, both of which are discussed extensively in this tractate. The types of animal from which offerings may be brought can also be divided by species, age, and sex. While some offerings can be brought from a wide variety of animals, others must be brought from a narrower range in terms of species, age, and sex.

One may also distinguish between offerings of the most sacred order and offerings of lesser sanctity. Even within the former category, offerings whose blood is presented inside the Sanctuary are considered more sacred than offerings whose blood is presented on the altar in the courtyard.

Offerings differ from each other also with regard to the location in which they are sacrificed. Certain offerings may be slaughtered only in the northern portion of the Temple courtyard, whereas others may be slaughtered anywhere in the courtyard. The blood of some offerings is presented on the upper half of the external altar, the blood of other offerings is presented on the lower half, and the blood of a third category of offerings is presented in the Sanctuary, or even in the Holy of Holies. Within the category of offerings whose blood is presented on the external altar, the blood of some is presented once, that of others is presented twice on two opposite corners of the altar, and the blood of still other offerings is presented on all four corners of the altar.

Whereas some offerings, e.g., communal offerings, must be sacrificed at a designated time, others are brought for atonement whenever necessary, and others are brought voluntarily, as gifts to God.

There are offerings whose meat may not be eaten at all, e.g., inner sin offerings and burnt offerings; there are offerings whose meat is eaten by priests; and there are some offerings whose meat is shared by the priests and the owner of the offering. Some may be eaten only on the day they are sacrificed and on the following night; others may be eaten on the following day as well.

Four sacrificial rites are required for all animal offerings: Slaughtering the animal, collecting its blood in a service vessel, conveying its blood to the altar, and presenting the blood on the altar. Bird offerings require two sacrificial rites: Killing the bird by pinching the nape of its neck, and presenting its blood on the altar. Once these rites have been performed properly, the offering is accepted. Still, the priests are afterward obligated, in the case of burnt offerings, to burn the offering on the altar, or in the case of other animal offerings, to burn specific portions on the altar. Only birds sacrificed as sin offerings do not have any portions that are burned on the altar.

Whether or not lack of precision in the sacrificial process disqualifies an offering depends on the type of offering. Some are disqualified by any deviation from their defined location, time, and sacrificial process, while others are not disqualified so easily.

Offerings can be disqualified not only if the one sacrificing the offering deviates from the correct sacrificial process, but also if he lacks proper intent. There are several levels of improper intent: If one performs one of the main sacrificial rites of an offering with intent that it be burned on the altar or eaten after its designated time, the offering is rendered piggul. Not only is piggul disqualified as an offering, but one who partakes of its meat is liable to receive the punishment of excision from the World-to-Come [karet]. If the intent of the one performing the rite is to burn the offering on the altar or to eat its meat outside the designated area, the offering is disqualified but it is not rendered piggul, and one who eats its meat is not liable to receive karet. Other intentions, namely, sacrificing an offering of a certain type for the sake of an offering of a different type or for the sake of the wrong person, do not disqualify most offerings, but they do prevent them from satisfying the owner's obligation. In the case of a sin offering or a Paschal offering, such intent disqualifies the offering as well.

The prohibition by Torah law against sacrificing an offering outside the Temple is also addressed in this tractate, as its halakhot are parallel to those of sacrifice inside the Temple. The general halakhic topic of mixtures of permitted and forbidden foods is discussed tangentially.

The tractate also cites certain differences between the halakhot of offerings and other areas of halakha with regard to biblical exegesis. In addition, the halakhic discussions in the tractate are illuminated by several passages of aggada.

Tractate Zevahim consists of fourteen chapters:

Chapter One focuses on offerings sacrificed with improper intent, either for the wrong person or for the sake of a different offering.

Chapter Two discusses offerings disqualified by improper sacrifice or sacrifice by an unfit individual. It also commences discussion of offerings sacrificed with intent to consume them beyond their designated time or area.

Chapter Three completes the examination of intent to consume an offering beyond its designated time or area, and also mentions inappropriate intentions that do not disqualify an offering.

Chapter Four addresses cases where piggul or other disqualifying circumstances are irrelevant.

Chapter Five contains a general description of the different types of animal offerings, their areas of sacrifice and consumption, and the designated times they may be eaten.

Chapter Six mainly deals with the location and manner in which bird offerings are sacrificed.

Chapter Seven addresses deviation from the sacrificial process of bird offerings. It delineates those deviations that disqualify the offering and those that do not.

Chapter Eight cites cases where offerings, or portions of offerings, are mixed together with other animals or offerings.

Chapter Nine discusses cases in which animals or offerings that are unfit to be sacrificed but were brought onto the altar anyway are consequently burned on the altar. Similarly, certain items that were mistakenly placed in service vessels are consecrated.

Chapter Ten delineates the order of precedence for different types of offerings.

Chapter Eleven describes the process in which utensils that were used for the blood or flesh of an offering are subsequently cleaned to be rendered fit for use another time. It also relates to the issue of clothing on which the blood of an offering was sprayed.

Chapter Twelve examines the halakhot of offerings after their blood and sacrificial portions are sacrificed. This includes distribution to the priests of its flesh and hide. The chapter distinguishes between priests who are fit to receive a portion of the offering and priests who are not fit.

Chapter Thirteen explores the prohibition of sacrificing an offering outside the Temple.

Chapter Fourteen lists exemptions from the prohibition against sacrifice outside the Temple and periods in history when the prohibition did not apply.