Talmud - Zevahim 92a זבחים צ״ב א׳

but one may not extinguish a wood coal, because extinguishing it is prohibited by Torah law? And if it enters your mind that Shmuel holds in accordance with the opinion of Rabbi Shimon, it should be permitted to extinguish even a wood coal. Rabbi Shimon maintains that extinguishing a coal is prohibited by Torah law only when one intends to use the extinguished coal. Otherwise, this constitutes a labor performed on Shabbat which is not necessary for its own sake, which is not prohibited by Torah law.

The Gemara answers: Shmuel’s statements are not contradictory, as with regard to an unintentional act, he holds in accordance with the opinion of Rabbi Shimon. But with regard to labor not necessary for its own sake, he holds that it is prohibited by Torah law, in accordance with the opinion of Rabbi Yehuda.

§ Rav Huna says: With regard to wine libations that became ritually impure, one prepares for them an arrangement of wood by themselves and burns them there, without removing them from the Temple courtyard. This is due to the fact that it is stated with regard to a disqualified sin offering: “In the sacred place…it shall be burned with fire” (Leviticus 6:23). This requirement of burning in the sacred place applies to all offerings that are meant to be sacrificed on an altar and became disqualified. This is also taught in a baraita: With regard to the blood, the oil, the meal offerings, and the libations that became ritually impure, one prepares for them an arrangement of wood by themselves and burns them there.

The Gemara relates: Shmuel said to Rav Ḥana of Baghdad: Bring me an assembly of ten men and I will tell you in their presence this halakha that I wish to disseminate: With regard to libations that became ritually impure, one prepares for them an arrangement of wood by themselves and burns them there.

MISHNA: In the case of the blood of a sin offering designated for presentation that was sprayed on a garment, that garment requires laundering, as is stated with regard to a sin offering: “And when any of its blood shall be sprinkled on a garment, you shall launder that on which it shall be sprinkled in a sacred place” (Leviticus 6:20). Although the verse is speaking only of sin offerings that are eaten and whose blood is presented on the outer altar, as it is stated: “In a sacred place shall it be eaten” (Leviticus 6:19), the principle is not exclusive to eaten sin offerings. With regard to the blood of both the sin offerings that are eaten and the sin offerings that are wholly burned and not eaten and whose blood is presented on the inner altar, garments sprayed with blood from each of these offerings require laundering. As it is stated at the start of that passage: “This is the law of the sin offering” (Leviticus 6:18), it is understood: There is one law for all the sin offerings.

That is the halakha with regard to sin offerings fit for sacrifice. With regard to a disqualified sin offering, its blood does not cause a garment to require laundering whether the offering had a period of fitness when its blood was fit for presentation or whether it did not have a period of fitness. Which offering is the disqualified sin offering that had a period of fitness? It is one that was left overnight and then became disqualified; or it is one that became ritually impure; or it is one that emerged from the Temple courtyard. Which offering is the disqualified sin offering that did not have a period of fitness? It is one that was slaughtered with the intent to eat it or present its blood beyond its designated time or outside its designated area; or it is one whose blood was collected by people disqualified for Temple service and they sprinkled its blood.

GEMARA: The mishna teaches: In the case of the blood of a sin offering that was sprayed on a garment, the garment must be laundered, and this is the halakha concerning the blood of sin offerings that are eaten and sin offerings that are wholly burned, as it is stated: “This is the law of the sin offering”; there is one law for all sin offerings. The Gemara asks: And if there is one law for all sin offerings, even the blood of a bird sin offering should also require laundering. If so, why is it taught in a baraita: One might have thought that the blood of a bird sin offering requires laundering. To counter this, the verse states: “This is the law of the sin offering.” The word “this” teaches that the halakha is to be restricted to the blood of an animal sin offering and it does not apply to the bird sin offering.

Reish Lakish said in the name of bar Kappara: The verse states: “This is the law of the sin offering…shall the sin offering be slaughtered” (Leviticus 6:18). The verse is speaking specifically of sin offerings that are slaughtered and not of bird offerings, which are killed by pinching the nape of the neck, rather than slaughtering with a knife.

The Gemara challenges: And I might say that the halakha is to be learned in another manner, and the verse is speaking specifically of sin offerings that are eaten, as it is written: “In a sacred place shall it be eaten” (Leviticus 6:19); but internal sin offerings, which are not eaten, should not be included. The Gemara explains: The Merciful One amplifies the halakha by stating: “This is the law of the sin offering,” which includes all sin offerings, even those that are not eaten.

The Gemara suggests: If so, then even the blood of the bird sin offering should be included. The Gemara explains: The Merciful One restricts the halakha by stating: “This is the law,” which excludes bird offerings.

The Gemara asks: And what did you see that indicated that the verse is to be understood as including internal sin offerings and excluding bird offerings, and not the opposite? The Gemara answers: It stands to reason that internal animal sin offerings should have been included by the inclusive language of the verse, as internal sin offerings resemble eaten animal sin offerings in several ways: Each variety is a large animal and not a bird; each variety is subject to slaughter on the north side of the Temple courtyard; and the blood of each requires collection in a vessel;

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

Zevachim 92a examines Shmuel's rulings on unintentional Shabbat labor, then details burning impure wine libations and offerings within the Temple courtyard.