Pesachim 129

ועולה גופה מנלן אמר קרא (ויקרא ד, ז) אל יסוד מזבח העולה אלמא עולה טעונה יסוד:

And how do we know it of the burnt-offering itself? - Scripture saith, at the base of the altar of the burnt-offering:<span class="x" onmousemove="('comment',' Lev. IV, 7.');">¹</span> this proves that the burnt-offering requires [sprinkling at] the base.<span class="x" onmousemove="('comment',' For in fact the altar was not used for the burnt-offering exclusively, the very sentence quoted treating of a sin-offering. Hence the verse must mean, at the base of the altar, as is done with the burnt-offering.');">²</span>

יצתה כת ראשונה וכו': תנא היא נקראת כת עצלנית והא לא סגי דלאו הכי מאי הוי להו למיעבד

THE FIRST DIVISION WENT OUT etc. A Tanna taught: It [the third division] was called the slothful division.<span class="x" onmousemove="('comment',' For remaining to the last.');">³</span> But It was impossible otherwise?

אפ"ה איבעי להו לזרוזי נפשייהו כדתני' רבי אומר אי אפשר לעולם בלא בסם ובלא בורסי אשרי מי שאומנתו בסם אוי לו מי שאומנתו בורסי ואי אפשר לעולם בלא זכרים ובלא נקבות אשרי מי שבניו זכרים אוי לו מי שבניו נקבות:

What should they have done! - Even so, they should have hurried themselves, as it was taught: Rabbi said: The world cannot exist without a perfume maker and without a tanner: happy is he whose craft is [that of] a perfume maker, [and] woe to him whose craft is [that of] a tanner. Nor can the world exist without males and females: happy is he whose children are males, [and] woe to him whose children are females.<span class="x" onmousemove="('comment',' This was not said in a spirit of contempt for the female sex, but in the realization of the anxieties caused by daughters; v. Sanh. 100b, (Sonc. ed.) p. p. 681) .');">⁴</span>

כמעשהו בחול וכו': שלא ברצון מאן אמר רב חסדא שלא ברצון רבי אליעזר דאי רבנן הא אמרי שבות הוא ואין שבות במקדש

AS HE DID ON WEEK-DAYS etc. Without whose consent?<span class="x" onmousemove="('comment',' I.e., on whose view is this wrong?');">⁵</span> - Said R'Hisda, Without the consent of R'Eliezer; for if [the ruling of] the Rabbis [is regarded], surely they maintain that it is a shebuth,<span class="x" onmousemove="('comment',' V. Glos.');">⁶</span>

מאי היא דתניא אחד החולב והמחבץ והמגבן כגרוגרות המכבד והמרבץ והרודה חלות דבש בשוגג בשבת חייב חטאת הזיד ביום טוב לוקה את הארבעים דברי רבי אליעזר

and a shebuth is not [interdicted] in the Temple. What is this [allusion]? - For it was taught: Whether he milks, sets milk [for curdling],<span class="x" onmousemove="('comment',' Rashi, Jast.: beats milk into a pulp.');">⁷</span>

וחכמים אומרים אחד זה ואחד זה אינו אלא משום שבות

or makes cheese, [the standard for culpability is] as much as a dried fig. He who sweeps [the floor], lays [the dust by sprinkling water], and removes loaves of honey, [if he does this] unwittingly on the Sabbath, he is liable to a sin-offering; if he does it deliberately on a Festival, he is flagellated with forty [lashes]: this is R'Eliezer's view.

רב אשי אמר אפילו תימא שלא ברצון חכמים ורבי נתן היא דתניא רבי נתן אומר שבות צריכה התירו שבות שאינה צריכה לא התירו:

But the Sages maintain: In both cases it is [forbidden] only as a shebuth.<span class="x" onmousemove="('comment',' Which is only a Rabbinical prohibition, and involves neither a sin-offering nor flagellation, v. Shab. 95a.');">⁸</span> R'Ashi said: You may even say, [it means] without the consent of the Sages, this agreeing with R'Nathan.

רבי יהודה אומר כוס היה ממלא וכו': תניא רבי יהודה אומר כוס היה ממלא מדם התערובות שאם ישפך דמו של אחד מהן נמצא זה מכשירו

For it was taught, R'Nathan said: A shebuth that is necessary they permitted [in the Temple]; [but] a shebuth which is not necessary they did not permit. R'JUDAH SAID: HE USED TO FILL A GOBLET etc. It was taught, R'Judah said: He used to fill goblet with the mingled blood,<span class="x" onmousemove="('comment',' Lit., 'the blood of those which were mixed'.');">⁹</span>

אמרו לו לרבי יהודה והלא לא נתקבל בכלי מנא ידעי אלא הכי קאמרי ליה שמא לא נתקבל בכלי אמר להן אף אני לא אמרתי אלא בנתקבל בכלי

so that should the blood of one of them be spilled, it is found that this renders it fit. Said they to R'Judah, But surely it [this mingled blood] had not been received in a basin?

מנא ידע כהנים זריזין הן אי זריזין אמאי משתפיך אגב זריזותייהו דעבדי משתפיך

How do they know?<span class="x" onmousemove="('comment',' This is an interjection: how do the Rabbis, who raise this objection, know that it was not caught in a vessel?');">¹⁰</span> Rather, they said thus to him: Perhaps it was not caught in a vessel?<span class="x" onmousemove="('comment',' But poured straight from the animal's throat on to the ground. Rashi: in that case sprinkling is of no avail. Tosaf.: sprinkling, if already performed, is efficacious, but such blood must not be taken up to the altar in the first place.');">¹¹</span>

והלא דם התמצית מעורב בו רבי יהודה לטעמיה דאמר דם התמצית דם מעליא הוא דתניא דם התמצית באזהרה רבי יהודה אומר בהיכרת

I too, he answered them, spoke only of that which was received in a vessel. How does he know?<span class="x" onmousemove="('comment',' That it was caught in a vessel? For R. Judah prescribed this merely because the blood might have been spilled; then how can it be remedied with blood about which there is a doubt?');">¹²</span>

והאמר ר' אלעזר מודה ר' יהודה לענין כפרה שאינו מכפר שנא' (ויקרא יז, יא) כי הדם הוא בנפש יכפר

The priests are careful. If they ar careful, why was it spilled? - Because of the speed with which they work,<span class="x" onmousemove="('comment',' Zariz denotes both careful and speedy; they hurried to catch the blood, present it at the altar, and sprinkle it.');">¹³</span> it is spilled. But the draining blood<span class="x" onmousemove="('comment',' Tamzith denotes the last blood which slowly drains off the animal, contrad. to the lifeblood, which gushes forth in a stream.');">¹⁴</span> is mixed with it?<span class="x" onmousemove="('comment',' Whereas the 'life-blood' is required for sprinkling.');">¹⁵</span> - R'Judah is consistent with his view, for he maintained, The draining blood is [considered] proper blood. For it was taught: The draining blood is subject to a 'warning';<span class="x" onmousemove="('comment',' This is a technical designation for a negative injunction whose violation is punished by lashes. But it involves no kareth, as does the consuming of the life-blood (v. Lev. XVII, 10f) .');">¹⁶</span> R'Judah said: It is subject to kareth.<span class="x" onmousemove="('comment',' Just like life-blood. Hence it is also the same in respect to sprinkling.');">¹⁷</span> But surely R'Eleazar said, R'Judah agrees in respect to atonement, that it does not make atonement, because it is said, for it is the blood that maketh atonement by reason of life:<span class="x" onmousemove="('comment',' Ibid.');">¹⁸</span>