Today we start the second chapter of Tractate Zevachim. The mishnah that opens the chapter states that only priests can collect the blood of a sacrificial offering. This seems obvious given that priests are the ones who perform the Temple service. After all, that’s literally what it meant to be a priest when the Temple stood. But the rabbis take nothing for granted and prefer to establish every rule in a biblical text.
From where do we derive that a non-priest (disqualifies the offering)? As Levi teaches: “Speak to Aaron and to his sons, that they separate themselves from the sacred items of the children of Israel.” (Leviticus 22:2) “The children of Israel” — to exclude what? If we say to exclude women, is an offering of women sacrificed in impurity?
Levi points to Leviticus 22:2 as our source for the assertion that non-priests may not collect the blood of an offering. Leviticus 22:2 introduces an idea that is more fully fleshed out in the next verse: that the priests cannot engage with sacrifices while impure. Levi assumes that the phrase “the children of Israel” teaches something specific in this context. In Hebrew, the word “children,” banim, is also the more specific word for sons. Could it be, then, that priests are only required to be pure when facilitating the sacrifices of sons — meaning men? Of course not!
Rather, to exclude gentiles? Now, if the frontplate does not effect acceptance for the offerings of gentiles — as the Master said: And with regard to gentiles, whether it was offered in a state of impurity unintentionally or intentionally, it was not accepted — is it sacrificed in a state of impurity?
Rashi explains that the high priest’s tzitz, or frontplate, has the power to effect atonement for the sacrifices of Jews even if the sacrifice was accidentally offered incorrectly. Here Levi notes that since the tzitz does not affect atonement for non-Jewish sacrifices offered incorrectly, the assumption is that they must be offered correctly to work! So the language of “the children of Israel” can’t be coming to teach us otherwise. Levi concludes:
Rather, this is what it is saying: That they separate themselves from the sacred items; the children of Israel that they not profane.
Levi moves the comma in the verse and breaks it up into two clauses: The priests must separate themselves from sacred items when they are impure, and lay Israelites cannot perform sacrifices — including collection of blood.
Read all of Zevachim 15 on Sefaria.
This piece originally appeared in a My Jewish Learning Daf Yomi email newsletter sent on September 29, 2025. If you are interested in receiving the newsletter, sign up here.
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