Zevachim 59

Hey there, future Torah guru! So glad you're here, ready to dive into some serious campfire Torah with grown-up legs! Grab your metaphorical s'mores, because we're about to explore a piece of Talmud that's all about architecture, sacred space, and what happens when things are just… not quite right. It might sound like blueprints for ancient buildings, but trust me, by the time we're done, you'll see how it's building blocks for your own amazing home!

Hook

Alright, close your eyes for a sec. Can you hear it? That buzz of anticipation on a Friday afternoon at camp, everyone scrambling, cleaning, getting ready for Shabbat? Or maybe it’s the excitement of setting up for the big talent show, or even just getting your cabin ready for inspection. There was always that one counselor, right, who’d say, "Okay, everyone, everything in its place! Make it sparkle! We want it to be shalem!" That word, shalem – complete, whole, perfect in its integrity. It wasn't just about tidiness; it was about creating a space, an atmosphere, where something special could happen. When everything was in its proper spot, when no stray sock was "interposing" between your bed and the wall, when the art supplies were neatly organized and the sports equipment accounted for, there was a sense of peace, a readiness for whatever magic camp life would bring next.

But then, sometimes, things got... well, damaged. Remember that time the communal guitar string snapped right before campfire sing-along? Or the canoe got a hole? Or, heaven forbid, the miklat (shelter) sign fell off? Suddenly, that sense of shalem was broken. The flow was interrupted. You couldn't just ignore it and carry on; you had to pause, assess, and figure out how to repair, how to restore that sense of wholeness. It wasn't just about fixing the object; it was about fixing the potential for experience, the integrity of the space or the activity. The broken guitar meant no music, the holed canoe meant no paddling, the missing sign meant a sense of disarray. It's that feeling, that deep understanding that completeness and proper placement are not just optional extras, but fundamental requirements for something truly meaningful to unfold.

Think about the camp beit knesset – even if it was just a converted dining hall or a clearing in the woods. There was an aron kodesh, an ark, and everyone knew its central importance. You didn't just plop the water cooler right in front of it, or use it as a hat rack! There were unwritten rules, a deep respect for where things belonged, especially the sacred objects. This isn't just about rules for rules' sake; it's about channeling energy, creating focus, and ensuring that our actions and our spaces are aligned with their highest purpose. That feeling of things being "just right," of a space being "whole" and "ready" for holiness – that's the spirit we're bringing to our Gemara today. So, let’s get ready to build, to place, and to appreciate the power of shalem!

Context

Our Gemara today, Zevachim 59, takes us on a deep dive into the architectural and spiritual intricacies of the Mishkan (Tabernacle) and later, the Beit HaMikdash (Temple). Imagine the grand architect of the universe giving us the ultimate IKEA manual for sacred space! But it's not just about bricks and mortar; it's about spiritual engineering.

The Divine Blueprint: Location, Location, Location!

The first part of our text is like a Talmudic debate about interior design, but with cosmic stakes. We're talking about the precise placement of key holy vessels: the Mizbeiach Ha'Olah (the Altar for burnt offerings) and the Kiyor (the Basin for washing hands and feet). Why does it matter so much? Because in the Mishkan and Temple, every single detail, every cubit, every direction, was imbued with profound spiritual significance. It wasn't just practical; it was profound. The text focuses on the Altar's spot "at the entrance to the Tabernacle of the Tent of Meeting" and then debates where the Basin should go so it doesn't "interpose" – get in the way – of that direct connection. It’s like setting up a complex, beautiful campsite: you need the fire pit (Altar) in its central, accessible, and safe spot for cooking and warmth, but then you need the water source (Basin) nearby for cleaning, without blocking access to the fire or the main tent. Every element has to serve its purpose without hindering the primary function.

The Sacred Heartbeat: What Makes an Altar Work?

The second major theme in our Gemara shifts from placement to integrity. What happens when the Altar itself, the very heart of the sacrificial service, is "damaged"? It's like finding a crucial piece of your camping gear broken right before a major expedition – say, your water filter is cracked, or your tent pole is bent. Can you still rely on it? Can it still perform its essential function? The Gemara grapples with Rav's powerful assertion: if the Altar is damaged, any sacrifices made are disqualified. This isn't just about a minor inconvenience; it's about the fundamental validity of the sacred act itself. It leads to a profound discussion about the meaning of "completeness" (shalem) and what it takes for a sacred object, or even a sacred space, to be fully functional and able to facilitate connection between the human and the Divine.

The Cosmic Compass: North, South, and Sacred Space

Our text is obsessed with directions – north, south, "from its center." Why this geographical precision? In ancient Israelite cosmology, directions held deep symbolic meaning. The north, for example, often represented divine judgment or the source of purity. The precise orientation of the Mishkan and Temple, and the placement of its vessels, reflected a cosmic order, a mirroring of heaven on earth. It’s like how when you set up your camp, you think about the direction of the wind for your fire, the morning sun for your tent, and the path of the stream. These aren't arbitrary choices; they're about aligning with natural forces to create the most optimal and harmonious experience. In the Temple, this alignment was about spiritual forces, ensuring that every act, every offering, was performed in perfect harmony with the divine will.

Text Snapshot

Our Gemara in Zevachim 59 plunges us into the divine blueprints of the Mishkan. We start with Rabbi Yosei HaGelili's meticulous placement of the Basin, ensuring it doesn't "interpose" between the Altar and the Sanctuary, and his unique view that the entire Altar stood in the north because "the north must be vacant of all vessels." Then, Rav confronts us with a stark reality: "An altar that was damaged, all sacrificial animals that were slaughtered there are disqualified," because the verse implies offerings are valid only "when it is complete [shalem], but not when it is lacking."

Close Reading

Alright, campers, let's unpack these ancient blueprints and see what they're building in our lives today. We're going to pull out two big insights, two "campfire lessons," that have serious grown-up legs for your home and family.

Insight 1: The Precision of Place – Creating Sacred Spaces and Respecting Boundaries

The first part of our Gemara is a masterclass in spatial awareness and spiritual architecture. Rabbi Yosei HaGelili and Rabbi Eliezer ben Yaakov are locked in a fascinating debate about the exact positioning of the Kiyor (Basin) in relation to the Mizbeiach (Altar) and the Ohel Moed (Tent of Meeting/Sanctuary).

The core tension comes from two verses. Exodus 40:29 says the Altar was "at the entrance to the Tabernacle of the Tent of Meeting," implying a direct, unobstructed path. But then, there's the Basin, necessary for the priests' purification. Where does it go? Rabbi Yosei HaGelili argues it cannot be at the entrance. "Where would they place the Basin? It was placed between the Entrance Hall and the altar, extended slightly toward the south."

Let's pause on that "extended slightly toward the south." Rashi, our trusty camp guide, clarifies this for us:

Rashi on Zevachim 59a:1:1:

היכן היה נתון משוך קימעא - מזוית המזבח ולדרום נמצא שאינו כנגד המזבח כלל אלא כבין אהל מועד ולמזבח: Where was it placed, extended slightly? – From the corner of the altar and to the south, it turns out it is not opposite the altar at all, but rather between the Tent of Meeting and the altar.

So, it's not directly in front of the Altar, not blocking that central axis. It’s nestled beside it, slightly to the south, still serving its purpose but without "interposing." This word "interpose" (le'hafsek) is key. It means to cut off, to create a barrier. We learn that nothing should come between the Altar and the Sanctuary, as this direct line represents the unhindered connection between humanity's offerings and the Divine presence.

The Gemara then probes Rabbi Yosei HaGelili's reasoning, asking if he thinks the Altar is in the south or half-north/half-south. It eventually concludes: "Rather, is it not due to the fact that Rabbi Yosei HaGelili holds that the entire altar stood in the north section of the Temple courtyard?" This is a fascinating architectural choice!

But wait, if the Altar is in the north, why does the Basin still have to be south? Couldn't it be north too, just not directly in front? This leads to a powerful revelation: "The verse states: 'And he shall slaughter it on the side of the altar northward [tzafona]' (Leviticus 1:11). This verse indicates that the north section of the Temple courtyard must be vacant of all vessels, including the Basin."

Rashi on Zevachim 59a:1:2:

ה"ג בת"כ ובמס' מדות ומדמצריך ליה רבי יוסי הגלילי למשכו מכנגד המזבח ולדרום והוא אינו צריך להרחיקו אלא מבין המזבח ולפתח פשוט מיניה דכוליה מזבח בצפון קאי ולפיכך על כרחו הוא מושכו מכנגד המזבח כולו שאם נתנו כלל כנגד המזבח א"א שלא יפסיק בינו ולפתח כדמפרש ואזיל: This is how it is taught in Torat Kohanim and in Tractate Middot: And from the fact that Rabbi Yosei HaGelili requires it to be drawn from opposite the altar and to the south, and he does not need to remove it except from between the altar and the entrance, it is clear from this that the entire altar stood in the north. And therefore, he is compelled to draw it from opposite the entire altar, for if he placed it at all opposite the altar, it would be impossible for it not to interpose between it and the entrance, as it goes on to explain.

Steinsaltz further clarifies Rabbi Yosei's view:

Steinsaltz on Zevachim 59a:1:

מזבח העלה שם פתח משכן אהל מועד" וגו' (שמות מ, כט), ומשם יש לדייק: מזבח נמצא בפתח אהל מועד, ולא כיור בפתח אהל מועד, אם כן היכן היה נותנו את הכיור במקדש — בין האולם ולמזבח, אבל לא בדיוק מול המזבח, אלא משוך קימעא כלפי הדרום. "the altar of the burnt offering he set at the entrance to the Tabernacle of the Tent of Meeting." (Exodus 40:29), and from there it is inferred: The altar is at the entrance to the Tent of Meeting, but not the Basin at the entrance to the Tent of Meeting. If so, where would they place the Basin in the Temple? — Between the Entrance Hall and the altar, but not exactly opposite the altar, rather extended slightly toward the south.

This is a beautiful insight into the meticulousness of sacred space. The north side of the Altar, where animals were slaughtered, had to be "vacant of all vessels." Why? Perhaps to signify purity, or an unobstructed pathway for the neshama (soul) of the offering, or simply to ensure functionality for the slaughtering process. Whatever the reason, it shows an incredible attention to detail, where where something is placed profoundly impacts its spiritual efficacy.

### Translating to Home & Family: The Architecture of Our Lives

So, how does this ancient architectural debate resonate in our modern homes and families?

### Insight 1a: Defining Our "Altars" and "Basins"

In every home, there are "altars" – those central, sacred spaces or moments where our family's spiritual "offerings" are made. This could be your Shabbat dinner table, your family prayer space, the quiet corner where you read stories to your kids, or even the family meeting spot where important decisions are made. These are the places where connection happens, where values are transmitted, where love is deeply felt.

Then there are our "basins" – the essential, supportive elements that allow our altars to function. These are things like daily routines, chores, communication tools, emotional support systems, or even the physical layout of our homes that enables family life. Just like the Kiyor was vital for the priests to purify themselves before service, our "basins" are crucial for us to be prepared and present for our family's sacred moments.

The Gemara teaches us: the Altar is at the entrance, directly connected to the Sanctuary. The Basin supports it, but doesn't interpose. What in your home life might be "interposing" between your family's "altar" and its direct connection to true intimacy, meaning, or presence? Is it the constant presence of screens at the dinner table? Is it the overwhelming clutter that prevents quiet reflection? Is it a demanding work schedule that pushes quality time to the periphery? Identifying what's blocking that direct, unhindered connection to your family's core values is the first step towards rearranging your sacred space.

### Insight 1b: The Power of "Vacant Space" and Boundaries

The idea that the "north must be vacant of all vessels" is incredibly powerful. What "north" in your family life needs to be empty for something sacred to happen? What needs to be free of "vessels" – of distractions, of noise, of busyness, of external demands – so that the core purpose can truly thrive?

Perhaps it's a "no-phone zone" during family meals, creating vacant space for conversation. Maybe it's a dedicated quiet hour before bedtime, clearing the space for connection and winding down. It could even be a mental "vacant space" – a deliberate choice not to schedule every single moment, allowing for spontaneity, rest, or simply being present with each other. This isn't about absence; it's about intentional presence. By clearing the "vessels" from certain areas, we create room for the divine, for deep connection, for true growth to emerge.

This also speaks to boundaries. Just as the Temple had clear architectural boundaries for its sacred vessels, our homes and relationships need boundaries. What are the "walls" around your family's sacred moments? How do you protect them from being encroached upon by external pressures or internal distractions? This insight challenges us to be intentional architects of our home environments, not just letting things happen, but actively designing spaces and times that foster true holiness and connection.

Insight 2: The Power of Wholeness – When the Altar is Shalem

Now we shift gears from location to integrity. Rav drops a bombshell: "An altar that was damaged, all sacrificial animals that were slaughtered there are disqualified." This is huge! It's not just that the altar is less effective; it's completely nullified. Why? Because the very act of sacrifice, of bringing an offering, relies on the Altar being shalem, complete.

Rav even admits he forgot the source verse for this, which Rav Kahana later uncovers in Israel from Rabbi Shimon, son of Rabbi Yehuda HaNasi, who heard it from Rabbi Yishmael, son of Rabbi Yosei. The verse from Exodus 20:21 says: "An altar of earth you shall make for Me, and you shall slaughter upon it your burnt offerings and your peace offerings [shelamekha]."

The Gemara asks: "Is it true that you slaughter sacrificial animals on the altar itself?" No, they are slaughtered near it. "Rather," the Gemara concludes, "the verse indicates that one is able to slaughter the sacrificial animals on account of the altar, i.e., when it is complete [shalem], but not when it is lacking, i.e., damaged." Rav Kahana exclaims, "This is the verse that eluded Rav!"

Rashi on Zevachim 59a:11:1:

כשהוא שלם - והאי עליו בגינו ובשבילו קאמר: When it is complete – and this "upon it" means "on account of it" and "for its sake."

This is a crucial interpretive move! The verse isn't saying you literally slaughter on the Altar, but that the Altar's completeness is the condition for the validity of the slaughter. It's "on account of it," "for its sake" that the offering becomes acceptable.

Tosafot on Zevachim 59a:11:1:

וכי עליו אתה זובח - אע"ג דלעיל דרשינן עליו ממש הכא דייק משום דוזבחת עליו משמע שמצוה לזבוח עליו וכן לקמן (זבחים דף ס.) גבי ואכלוה מצות אצל המזבח משמע שמצוה אלא כשהוא שלם ולא כשהוא חסר: Do you slaughter on it? Even though above we expounded "on it" literally, here it is precise because "you shall slaughter upon it" implies a mitzva to slaughter on account of it, and likewise below (Zevachim 60a) regarding "and they shall eat unleavened bread by the altar" implies a mitzva, but only when it is complete and not when it is lacking.

Tosafot reinforces that the mitzva (commandment) of sacrificing is tied to the Altar's shalem state. Its integrity is paramount.

The Gemara then debates when this disqualification applies: only to animals already slaughtered (Rav) or even to living animals designated for sacrifice (Rabbi Yochanan) if the Altar is damaged. This is about the concept of deferral – are they permanently disqualified, or can they wait for repair? This delves into the permanence of damage.

Later, the Gemara brings up King Solomon. When he inaugurated the First Temple, it states: "because the copper altar that was before the Lord was too small to receive" all the offerings (I Kings 8:64). Rabbi Yehuda takes this literally, saying the courtyard itself was sanctified to help. But Rabbi Yosei says "too small" is a euphemism: "like a person who says to his friend: So-and-so is a dwarf [nanas], and what he really means to say is that he is disqualified from performing the Temple service." Solomon's original altar wasn't too small; it was disqualified from use from that day forward! This is another powerful example of shalem vs. lacking.

The entire discussion, including the debates about the size of Moses's altar and Ezekiel's altar, and the g'zeirah shavah (verbal analogy) between "square" altars to determine height, all circles back to this concept of precise measurements, proper construction, and ultimately, the Altar's completeness. A damaged altar, or one that is "too small" (read: disqualified), cannot fulfill its function.

### Translating to Home & Family: The Integrity of Our Foundations

This deep dive into the shalem Altar gives us profound insights into the integrity of our own lives and relationships.

### Insight 2a: The Foundation of Shalem – Integrity Over Perfection

The Gemara teaches us that the Altar being shalem (complete, whole) is the condition for the validity of the offerings. It's not about the offering itself, but the vessel through which the offering is made. In our homes and families, what is our "altar"? It's the foundation of trust, open communication, shared values, and mutual respect that underpins our relationships. When this "altar" is damaged – when trust is broken, communication falters, or respect erodes – then even our most heartfelt "offerings" (acts of love, kindness, support, guidance) might be "disqualified" or fail to be fully received.

This isn't about striving for perfection, but for integrity. A shalem altar doesn't mean an altar that never experiences wear and tear, but one whose core structure is sound and whose damage is addressed. It means recognizing that the effectiveness of our interactions, our parenting, our partnerships, depends on the health and wholeness of the underlying relationship.

When might our family "altar" feel "damaged"? Perhaps after a significant argument, a period of neglect, or a breach of confidence. The Gemara asks if living animals are "permanently deferred" (disqualified forever) or can wait for repair. This speaks to the resilience of our relationships. Some damages might feel permanent, but often, with intentional repair, our "altar" can be restored to shalem.

### Insight 2b: "Too Small" vs. "Disqualified" – Self-Perception and Reality

Rabbi Yosei's reinterpretation of "too small" as "disqualified" is a powerful psychological insight. How often do we feel "too small" – insufficient, incapable, or lacking capacity – for the "offerings" required of us in life: a demanding job, raising children, caring for aging parents, managing a household? We might say, "I'm just too small for this task."

But Rabbi Yosei challenges us to look deeper. Is it truly a matter of being "too small" (a capacity issue), or is there an underlying "disqualification" (an integrity issue) that needs to be addressed? Perhaps we're "too small" because we're not truly shalem in that area – we're burnt out, carrying resentment, lacking proper boundaries, or operating from a place of fear rather than strength. The "disqualification" might be internal – a lack of self-care, unresolved emotional baggage, or a failure to set realistic expectations for ourselves.

Understanding this distinction empowers us. If we're genuinely "too small," we might need more resources, help, or a different approach. But if we're "disqualified" by an internal rupture, then the work isn't about getting bigger; it's about healing, repairing, and restoring our own sense of shalem. Our ability to offer our best to our families often depends on the wholeness of our own inner altar.

So, from the intricate placement of ancient vessels to the integrity of a sacred structure, Zevachim 59 challenges us to build our homes, our relationships, and ourselves with profound intentionality and a commitment to shalem.

(Sing-able line/Niggun suggestion: Can you hum a simple, repetitive tune to this? It's short, sweet, and gets to the heart of the matter!) "When it's shalem, when it's whole, that's where the blessing flows!"

Micro-Ritual

Alright, let’s bring this Temple wisdom right into your living room, specifically for your Friday night Shabbat table! We’re going to call this the "Shabbat Table: Our Altar of Wholeness" ritual. It’s a beautiful way to infuse the concept of shalem and intentional placement into one of the most sacred moments of your week.

Imagine your Shabbat table not just as a place to eat, but as your family’s personal Mizbeiach – your Altar. Just like the Mishkan had its precise layout, your Shabbat table can become a microcosm of sacred order and completeness.

Here’s how to do it:

The Altar's "Place": Intentional Setup (5-10 minutes before candle lighting)

This is where the kids (and adults!) can really engage. Before you light candles, gather around the table.

• Acknowledge the Altar: Start by saying, "This table, right here, is our family's altar for Shabbat. It's where we bring our prayers, our stories, our love – our offerings to each other and to Hashem."
• Place with Purpose: As you set out each item, talk about its "place" and its "purpose," just like we learned about the Altar and Basin.
  • The Candles: "These are our nerot Shabbat, our sacred light. They stand tall and central, bringing warmth and holiness. They are like the Altar, calling us to presence." Place them with care.
  • The Challah: "This is our lechem mishneh, our double portion of bread, representing abundance and rest. It sits close to the candles, ready to nourish us."
  • The Wine: "Our kiddush wine, sanctifying our time. It also has its place, waiting for us to make it holy."
  • The Salt: "A little dish of salt, reminding us of the ancient offerings and the covenant of salt."
  • Anything Else: Does your family have a special tzedakah box, a dvar Torah holder, or a designated spot for family photos? Acknowledge each item and its role. "This isn't just a place for our plates; it's a sacred space, and everything has its makom kadosh – its holy place."
• Identify "Interposers": This is a gentle, playful moment. "Just like the Gemara worried about the Basin 'interposing' between the Altar and the Sanctuary, what might 'interpose' between us and our Shabbat holiness tonight?" This is your chance to gently remind everyone about putting phones away, minimizing distractions, or even putting aside worries for the next 25 hours. "Let's make sure our 'north' (the space for pure connection) is 'vacant of all vessels' tonight!"

The Altar's "Wholeness": A Moment of Shalem (Right before Kiddush)

Once everything is set, and before Kiddush, gather everyone around the table.

• Sing the Niggun: Lead your family in our special niggun for the evening: (Simple, repetitive, upbeat tune) "When it's shalem, when it's whole, that's where the blessing flows!" Sing it a few times, letting the word shalem (complete, whole, peaceful) really sink in.
• Share Your Shalem: Go around the table, and each person shares one thing that made them feel shalem (complete, whole, peaceful, or truly themselves) during the past week. It could be a moment of connection, an achievement, a quiet reflection.
  • Example: "I felt shalem when I finally finished that project at work." or "I felt shalem playing with you, kiddo, this afternoon." or "I felt shalem when I got to sit quietly and read for a few minutes."
• Set a Shalem Intention: Then, each person can share one small intention for making Shabbat itself shalem for themselves or for the family.
  • Example: "My intention for a shalem Shabbat is to really listen to everyone's stories tonight." or "My intention is to put my phone away and not check it until Havdalah." or "My intention is to laugh a lot!"

The Altar's "Blood": The Connection (During Kiddush and Dinner)

• Elevate Kiddush: As you make Kiddush, focus on the act of sanctification. This is the moment your "offerings" of intentionality and presence are truly accepted.
• Nourish the Connection: Throughout the meal, actively engage in conversation, share stories, sing z'mirot (Shabbat songs). Remind everyone that this shared moment, this shalem gathering, is what makes the "offerings" (our family connections, our spiritual nourishment) valid and meaningful. The "blood" of the altar, representing life and connection, is flowing through your family's interactions.

This micro-ritual transforms a routine into a sacred practice, teaching us to value intentionality, recognize the holiness in everyday moments, and actively work towards creating a shalem environment in our homes. It's camp spirit, applied to the most important "Tabernacle" of all: your family.

Chevruta Mini

Alright, let's get those minds buzzing, just like we would around the campfire! Grab a partner, a sibling, or just your own inner voice, and let's explore these ideas together.

1. Thinking about the precise placement of the Altar and Basin, and the need for "vacant space" in the north: What's one "sacred space" (a time, a place, or an interaction) in your home or family life that needs clearer boundaries or more intentional "vacant space" to truly thrive? What might be "interposing" or distracting from its core purpose, and what's one small step you could take to clear that space?
2. The Gemara teaches us about the power of a shalem (whole/complete) altar, and the idea of "too small" actually meaning "disqualified." What does "completeness" or "integrity" (shalem) look like in one of your key relationships or a personal project right now? Reflect on a time you felt "too small" for something – was it truly a capacity issue, or might there have been an underlying "disqualification" (a lack of wholeness or integrity) that needed addressing? What's one small "repair" you could make to bring it closer to shalem?

Takeaway + Citations

From the ancient blueprints of the Mishkan to the integrity of a broken altar, Zevachim 59 reminds us that details matter. Intentionality in placement creates sacred space, ensuring that our connections are unhindered and our "north" is free for purity. And wholeness in our foundations allows our offerings—our efforts, our love, our presence—to truly count. Let's bring that camp spirit of building a perfect experience, piece by perfect piece, into our homes, making them altars of shalem. May your homes be filled with light, wholeness, and unadulterated connection!

Citations

• Zevachim 59: https://www.sefaria.org/Zevachim_59
• Exodus 40:29: https://www.sefaria.org/Exodus.40.29?lang=bi&aliyot=0
• Leviticus 1:11: https://www.sefaria.org/Leviticus.1.11?lang=bi&aliyot=0
• Exodus 20:21: https://www.sefaria.org/Exodus.20.21?lang=bi&aliyot=0
• I Kings 8:64: https://www.sefaria.org/I_Kings.8.64?lang=bi&aliyot=0
• Rashi on Zevachim 59a:1:1: https://www.sefaria.org/Rashi_on_Zevachim.59a.1:1?lang=bi&with=all&lang2=en
• Rashi on Zevachim 59a:1:2: https://www.sefaria.org/Rashi_on_Zevachim.59a.1:2?lang=bi&with=all&lang2=en
• Steinsaltz on Zevachim 59a:1: https://www.sefaria.org/Steinsaltz_on_Zevachim.59a.1?lang=bi&with=all&lang2=en
• Rashi on Zevachim 59a:11:1: https://www.sefaria.org/Rashi_on_Zevachim.59a.11:1?lang=bi&with=all&lang2=en
• Tosafot on Zevachim 59a:11:1: https://www.sefaria.org/Tosafot_on_Zevachim.59a.11:1?lang=bi&with=all&lang2=en