Talmud - Zevahim 104b זבחים ק״ד ב׳

The priests would carry the bulls and the goats that are burned suspended on poles. When the first priests, carrying the front of the pole, emerged outside the wall of the Temple courtyard and the latter priests did not yet emerge, the first priests render their garments impure, and the latter priests do not render their garments impure until they emerge. When both these and those priests emerged, they render their garments impure. Rabbi Shimon says: They do not render their garments impure, as this halakha applies only to those who burn the offerings. And even then their garments do not become ritually impure until the fire is ignited in the majority of the offerings. Once the flesh is completely scorched, with no moisture remaining, one who then burns the remains does not render his garments impure.

GEMARA: The mishna teaches that if offerings of a type that are burned were disqualified, they are burned in a place of burning called the bira. The Gemara asks: What is the bira? Rabba bar bar Ḥana says that Rabbi Yoḥanan says: There is a place on the Temple Mount, and its name is bira, and this is where they would burn these offerings. And Reish Lakish says: The entire Temple is called the bira, as it is stated in the prayer of David: “And give unto Solomon my son a whole heart, to keep Your commandments, Your testimonies, and Your statutes, and to do all this, and to build the Temple [bira] for which I have made provision” (I Chronicles 29:19).

§ Rav Naḥman says that Rabba bar Avuh says: There are three places of the ashes. First was the great place of the ashes that was in the Temple courtyard, where the priests would burn the disqualified offerings of the most sacred order, and the disqualified sacrificial portions of offerings of lesser sanctity, and bulls that are burned and goats that are burned if they were disqualified prior to the sprinkling of the blood.

And there was another place of the ashes on the Temple Mount, where the priests would burn bulls that are burned and goats that are burned if they were disqualified after the sprinkling of the blood. And the third place of the ashes was for the bulls and goats that were burned in accordance with their mitzva, outside the three camps, i.e., outside the walls of Jerusalem.

Levi teaches a different version of this baraita: There are three places of the ashes. First was the great place of the ashes that was in the Temple courtyard, where the priests would burn the disqualified offerings of the most sacred order, and the disqualified sacrificial portions of offerings of lesser sanctity, and bulls that are burned and goats that are burned if they were disqualified, whether prior to the sprinkling of the blood or after the sprinkling of the blood. And there was another place of the ashes on the Temple Mount, where the priests would burn bulls that are burned and goats that are burned if they were disqualified upon emerging from the Temple courtyard. And the third was for bulls and goats burned in accordance with their mitzva, outside the three camps.

§ Rabbi Yirmeya raises a dilemma: The flesh of most offerings is disqualified by being left overnight. What is the halakha as to whether being left overnight is effective to disqualify bulls that are burned and goats that are burned? Given that their flesh is neither eaten nor burned on the altar, do we say: When being left overnight is effective to disqualify flesh, this is only in a case of flesh that is fit for consumption, either by the altar or by human beings; but in the case of these bulls and goats that are burned, which are not fit for consumption, being left overnight does not disqualify the flesh? Or perhaps this case is no different, and being left overnight disqualifies the flesh.

Rava said: This matter, Rabbi Yirmeya’s dilemma, was raised by Abaye, and I resolved it from this baraita: The mishna (43a) records a dispute as to whether the sacrificial portions of bulls that are burned are subject to disqualification by intent to burn them beyond their designated time [piggul]. But the disputants agree that if the priest intended for the consumption of the bulls’ meat and their burning to be beyond their designated time, he did nothing, as piggul applies only to flesh consumed by human beings or the altar. What, is it not the case that since the intention of burning after the designated time does not disqualify bulls that are burned, one can infer that being left overnight also does not disqualify bulls that are burned?

The Gemara responds: But perhaps it is only improper intention that does not disqualify such offerings, but being left overnight does disqualify them.

The Gemara suggests: Come and hear a mishna (Me’ila 9a): With regard to bulls that are burned and goats that are burned, one who benefits from them is liable for misuse of consecrated property from the time that they were consecrated. Once they have been slaughtered, they are susceptible to be rendered disqualified for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through being left overnight without the requirements of the offering having been fulfilled. What, is it not referring to the flesh of bulls, indicating that the flesh is disqualified if left overnight?

The Gemara responds: No, the mishna indicates only that the offerings’ sacrificial portions are disqualified if left overnight, since they must be burned on the altar.

The Gemara responds: But evidence to the contrary can be adduced from the fact that the latter clause of the mishna teaches: In all of those cases, one who benefits from them is liable for misuse of consecrated property if he derives benefit while they are burned in the place of the ashes, until the flesh is completely incinerated. The Gemara explains: From the fact that the latter clause is discussing flesh, infer that the first clause also discusses flesh, and not the sacrificial portions. The Gemara rejects this: Are the cases comparable? The latter clause discusses flesh, and the first clause discusses sacrificial portions.

The Gemara suggests: Come and hear that which Levi teaches in the baraita: There was another place of the ashes on the Temple Mount, where the priests would burn bulls that are burned and goats that are burned if they were disqualified upon emerging from the Temple courtyard. What, is it not referring to offerings disqualified by being left overnight? The Gemara rejects this: No, it is referring to disqualification by contracting ritual impurity or disqualification by leaving the courtyard before the blood was sprinkled on the altar. The dilemma of Rabbi Yirmeya stands unresolved.

§ Rabbi Elazar raises a dilemma: In general, the flesh of offerings is disqualified by leaving the Temple courtyard. What is the halakha as to whether leaving is effective to disqualify bulls that are burned and goats that are burned?

The Gemara asks: What is the dilemma he is raising? Here it is a mitzva to burn the flesh of these offerings outside the Temple courtyard. Rabbi Yirmeya bar Abba said: Rabbi Elazar raises his dilemma in accordance with the opinion of the one who says: With regard to offerings of lesser sanctity, even though the flesh may be consumed anywhere in Jerusalem, nevertheless, if it emerges from the Temple courtyard before the sprinkling of the blood, it is disqualified, because its time to leave from the Temple courtyard has not yet arrived. Perhaps the same halakha applies to bulls and goats that are burned: Even though the flesh must eventually leave the Temple, if it leaves before its designated time, it is disqualified.

The dilemma is: Do we say that this matter, disqualification by leaving the Temple courtyard prematurely, applies only to flesh that need not eventually leave due to an obligation? One may consume the meat of offerings of lesser sanctity in the Temple courtyard if he wishes. But perhaps these bulls and goats that are burned, which must eventually leave due to an obligation, are not disqualified by emerging prematurely. Or perhaps here too the flesh is disqualified if its time to leave has not yet arrived.

The Gemara suggests: Come and hear that which Levi teaches in the baraita: There was another place of the ashes on the Temple Mount, where the priests would burn bulls that are burned and goats that are burned if they were disqualified upon emerging from the Temple courtyard. What, is it not referring to disqualification by leaving the Temple courtyard before the sprinkling of the blood? The Gemara responds: No, it is referring to disqualification by contracting ritual impurity or disqualification by being left overnight. The dilemma of Rabbi Elazar stands unresolved.

§ Rabbi Elazar raises another dilemma: With regard to bulls that are burned and goats that are burned, if the majority of the animal’s body emerged from the Temple courtyard, but it consists of a majority only by inclusion of the minority of a limb, the majority of which remains inside the courtyard, what is the halakha? Do we determine the status of this minority of a limb by casting it after the majority of that limb, and the majority of that limb did not leave? Or perhaps we determine its status by casting it after the majority of the animal, and therefore a majority of the animal has left?

The Gemara clarifies: Isn’t it obvious that we do not disregard the majority of the animal and instead follow the majority of the limbs? Rather, Rabbi Elazar’s dilemma must be as follows: In a case where half of the animal emerged from the courtyard such that the majority of a certain limb emerged, but a minority of the limb remained inside, what is the halakha? Do we determine the status of this minority of a limb

Traduction : The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz.

Zevachim 104b examines when priests carrying burned bulls and goats become ritually impure, plus the Gemara's discussion identifying the Temple's designated burning site.