Алтарь освящает то, что ему подходит. Раввин Иегошуа говорит: все, что подходит для огня, - если оно поднялось на [алтарь], оно не сойдет, как сказано (Левит 6: 2): «Это Олах [жертва, которая полностью сожжена] на огне на алтаре »- как Олах, который подходит для огня, - если он поднялся [на алтаре], он не спустится, так и что-нибудь пригодное для огня - если он пошел вверх, он не спустись. Раббан Гамлиэль говорит: «Все, что подходит для жертвенника, - если оно поднялось, оно не сойдет, как сказано:« Это Аллах на огне на жертвеннике ». Так же, как Олах, который подходит для алтаря - если он поднялся, он не сойдет, так же как и все, что подходит для алтаря - если он поднялся, он не сойдет. Единственными [практическими] различиями между позициями Раббана Гамлиэля и Раввина Иегошуа являются кровь и [сопутствующие] возлияния, в отношении которых, по словам Раббана Гамлиэля, не спускаются, но, по словам Раввина Иегошуа, они опускаются. Раввин Шимон говорит: [Если] жертва действительна, но возлияния недействительны, [или если] возражения действительны, но жертва недействительна, [или] даже [если] оба недействительны, жертва не сводится, но возлияния действительно снижаются.
Bartenura on Mishnah Zevachim
המזבח מקדש את הראוי לו – but the Tannaim dispute in their explanation of our Mishnah what it is that is appropriate to it.
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English Explanation of Mishnah Zevachim
Introduction
Exodus 29:37 states, “Whatever touches the altar shall become sanctified.” From this verse the rabbis learn that once certain things have been put on the altar they may not be taken back down, even if they were invalidated from being fit sacrifices. In today’s mishnah there is a debate over how far this rule extends: i.e. what things can be taken off the altar once they have been put on, and what things may not.
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Bartenura on Mishnah Zevachim
ר' יהושע אומר כל הראוי לשאים – to be burned on the fire, even though it was invalidated, if it went up to the altar, the altar sanctified it and it became its food, and if it went up, it should not come down. But a thing that is not appropriate for the fire, as, for example, disqualified/unfit blood and disqualified libations, if they went up, they may be taken down.
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English Explanation of Mishnah Zevachim
The altar sanctifies whatever is eligible for it. The altar sanctifies anything that is “eligible” for it, even if that thing became unfit. Thus if an animal that was fit (such as a sheep) became unfit and the animal is put up onto the altar, it cannot subsequently be removed.
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Bartenura on Mishnah Zevachim
היא העולה על מוקדה – something that is for the hearth where the fire is maintained and it went up, it is its status/condition and should not come down, it, implies that it will be in its status/condition.
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English Explanation of Mishnah Zevachim
Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabbi Joshua limits this rule to that which is eligible for the altar’s fire, meaning things that are burned. As we shall see below in section four, this does not include blood and libations, which are not burned on the altar and therefore can be taken down once they have been put onto the altar. Rabbi Joshua understands the words “eligible for it” in section one to refer to that which is eligible for the fires of the altar, and not just eligible to be put up onto the altar.
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Bartenura on Mishnah Zevachim
רבן גמליאל אומר כל הראוי למזבח – and even the blood and its libations that were invalidated, if they were brought up, they should not come down. But there is nothing to exclude other than that thing which was not decided ever as to its appropriate portion of the altar, as for example, the handfuls of he meal-offering which the priest takes to be put on the altar (i.e., Leviticus 6:8) that were not sanctified in a utensil after the taking of a fistful of the meal-offering, for even though that the entire meal-offering was sanctified in a utensil, this is not clearly the portion of On-High (i.e., God), for the meal-offering is not entirely offered. And with a fistful of the meal-offering without the offering of the utensil, this is not sifted/selected for the altar, and it is not sanctified even if it was brought up on to the altar.
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English Explanation of Mishnah Zevachim
Rabbi Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. Rabban Gamaliel expands the rule to include anything that can be put on the altar, including libations and blood. Once one of these has been put on the altar, it cannot be taken back down.
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Bartenura on Mishnah Zevachim
אלא הדם והנסכים – that are appropriate for the altar, but are not appropriate for the altar-fires.
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English Explanation of Mishnah Zevachim
The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. As explained above, the difference between Rabbi Joshua and Rabban Gamaliel is with regard to blood and libations which are not burned. All other matter that is eligible for the altar is burned and therefore all agree that it is not taken down.
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Bartenura on Mishnah Zevachim
ר"ש אומר הזבח כשר והנסכים פסולים – Rabbi Shimon holds like Rabbi Yehoshua regarding the libations of the sacrifice, and that the blood and the libations that come on their own like Rabban Gamaliel, and it is not derived from the hearth where the fire is maintained (Leviticus 6:2 – על מוקדה) but rather from a Biblical verse (Exodus 29:37): “whatever touches the altar shall become consecrated.” And it is written after It (Exodus 29:38,42): “Now this is what you shall offer upon the altar: two yearling lambs each day, regularly...a regular burnt offering throughout the generations,” the altar does not sanctify anything other than what is similar to a burnt-offering, just as a burnt-offering that comes on account of itself, so everything that comes on account of itself, excluding libations that come on account of the animal offering. Therefore, whether the animal offering is kosher and the libations are invalid, as for example, that left or were defiled, or whether the animal offering was invalid and the libations were kosher/fit, for since they come on its account, they are invalidated with tit and the law of being sanctified is nullified from them.
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English Explanation of Mishnah Zevachim
Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend. Rabbi Shimon distinguishes between libations that accompany a sacrifice (see 4:3) and libations that are put on the altar without a sacrifice. If the libations accompany a sacrifice, then in all cases, regardless of whether the sacrifice is valid and the libations are invalid, vice versa or even both are invalid, the sacrifice stays on the altar and the libations can be taken down. This is like Rabbi Joshua. In contrast, in a case where the libations are put alone on the altar, they remain there even if they become unfit.
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Bartenura on Mishnah Zevachim
ואפילו זה וזה פסולים הזבח לא ירד – from its sanctity.
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Bartenura on Mishnah Zevachim
והנכסים ירדו – since they don’t come on account of themselves, they are not similar to the burnt-offering for the altar does not sanctify them. But the Halakha is according to Rabbi Yehoshua.
