Zevachim Daf 45 זבחים דַף 45

The next Mishna discusses קדשי עובדי כוכבים – kodashim [offerings] designated by an idolator. Rebbe Shimon says that one is not liable for them for פיגול, נותר, or tamei, and for shechting them בחוץ – outside the Mikdash. In a Baraisa, Rebbe Shimon adds: לא נהנין – one may not benefit from them, ולא מועלין – but one does not transgress me’ilah for benefiting from them, because they are Biblically permitted, and only Rabbinically prohibited. They do not create תמורה by being “exchanged” for another animal, and an עכו"ם may not offer נסכים. However, Rebbe Shimon agrees that an עכו"ם’s korban requires נסכים. Rebbe Yose says: רואה אני בכולן להחמיר – I see to be strict about all these laws and equate an עכו"ם’s korban to a Jew’s, because the passuk about his korban says "לה'" – to Hashem. The Gemara proceeds to explain Rebbe Shimon’s source for each law. He holds they are not subject to me’ilah based on a gezeirah shavah (חט חט) from תרומה, where it says "בני ישראל", excluding idolators. This only excludes kodashim with קדושת הגוף – physical sanctity, similar to terumah; therefore, the above Baraisa concludes that Rebbe Shimon agrees that an idolator’s kodashim with only קדושת דמים – monetary sanctity is subject to me’ilah.

A Baraisa teaches that if blood of a korban became tamei (and was unfit for זריקה), and a Kohen performed זריקה with it, בשוגג הורצה – if he did so mistakenly, [the korban] is accepted (through the ציץ) and its meat may be eaten; במזיד לא הורצה – if it was intentional, it is not accepted insofar as its meat is Rabbinically prohibited to eat. This applies to a קרבן יחיד, but regarding a קרבן ציבור, whether the זריקה was בשוגג or במזיד, the korban is accepted and its meat may be eaten. Regarding an עכו"ם’s korban whose blood became tamei, בין בשוגג ובין במזיד לא הורצה – whether its זריקה was mistaken or intentional, [the korban itself] is not accepted and is completely invalid. Rav Pappa explains although Rebbe Yose generally holds an עכו"ם’s korban has the same laws as a Yisroel’s, he agrees that a specific exclusion prevents the ציץ from making an עכו"ם’s korban acceptable. As Rav Ashi explains, the passuk says: לרצון להם – to bring them favor, ועובדי כוכבים לאו בני הרצאה נינהו – and idolators are not fit for finding favor with Hashem.

The next Mishnah states: דברים שאין חייבים עליהם משום פיגול – Items for which one is not liable for them for piggul (because they lack another מתיר), חייבין עליהן משום נותר ומשום טמא – one is still liable for them for eating nossar, and for eating while tamei, חוץ מן הדם – except for blood, which is exempt from all three. Rebbe Shimon holds one liable only בדבר שדרכן לאכול – when he eats something usually eaten, but not for wood, לבונה, and קטורת. A Baraisa explains that the passuk "אשר הם מקדישים לי" – that which they sanctify for Me obligates כרת for tumah on all items, including those without another מתיר (another derashah below extends this to נותר). Still, one is not liable for them immediately, because the passuk says "יקרב" – whoever comes near the kodashim, etc., will incur kares. Rebbe Elazar explains that since one is never liable to kares for merely touching (“coming near”), it means to teach: בהוכשר ליקרב הכתוב מדבר – the passuk is discussing where [the korban] became fit for the מזבח. Thus, for an item which has מתירין, one is liable for tumah משיקרבו מתירין – from when its מתירין were offered (e.g., meat after its blood was נזרק). For items without מתירין, one is liable משיקדש בכלי – from when it is sanctified in a כלי [שרת].