Pesachim 32

דם שאינו נשפך כמים אינו מכשיר מתקיף לה רב שמואל בר אמי הרי דם התמצית דנשפך כמים ואינו מכשיר

blood which is not poured out as water<span class="x" onmousemove="('comment',' I.e., the blood of sacrifices, which is sprinkled on the altar.');">¹</span> does not make fit.

אמר ליה ר' זירא הנח לדם התמצית דאפי' בחולין נמי לא מכשיר

To this R'Samuel B'Ammi demurred: Behold the last-drained blood,<span class="x" onmousemove="('comment',' I.e., the blood which flows out slowly');">²</span> which is poured out like water,<span class="x" onmousemove="('comment',' It is not fit for sprinkling.');">³</span>

קבלה מיניה רב שמואל בר אמי דאמר רחמנא (דברים יב, כג) רק חזק לבלתי אכול הדם כי הדם הוא הנפש דם שהנפש יוצאה בו קרוי דם דם שאין הנפש יוצאה בו אינו קרוי דם

yet it does not make fit? - Said R'Zera to him, Leave the last-drained blood alone, which does not make fit even in the case of hullin. R'Samuel B'Ammi received it [the reason] from him, because the Divine Law saith, Only be sure that thou eat not the blood; for the blood is the life:<span class="x" onmousemove="('comment',' Deut. XII, 23.');">⁴</span>

תא שמע דם שנטמא וזרקו בשוגג הורצה במזיד לא הורצה מדרבנן ודלא כר' יוסי בן יועזר איש צרידה

blood wherewith life goes out is called blood; blood with which life does not go out is not called blood.<span class="x" onmousemove="('comment',' And consequently not in category of liquids (v. Rashi) .');">⁵</span> Come and hear: If blood became unclean and he [the priest] sprinkled it unwittingly, it [the sacrifice] is accepted; if deliberately, it is not accepted?<span class="x" onmousemove="('comment',' Lit. 'make acceptable'. The language is the Biblical, cf. Lev. I, 4: and it shall be accepted for him to make atonement for him i.e., the sacrifice is efficacious for its purpose. Now by Biblical law it is accepted whether the sprinkling was done deliberately or in ignorance of its uncleanness, and the flesh may be eaten by the priests, but the Rabbis penalized the priests by not permitting the flesh to be eaten in the former case, though another sacrifice is not required (v. Git. 54a) . Incidentally we see that blood can become unclean, and thus liquids in general, which contradicts Rab.');">⁶</span>

ת"ש על מה הציץ מרצה על הדם ועל הבשר ועל החלב שנטמא בין בשוגג בין במזיד בין באונס בין ברצון בין ביחיד בין בצבור

- It was Rabbinically [unclean], this not being in accordance with R'Jose B'Jo'ezer of Zeredah.<span class="x" onmousemove="('comment',' Who testified that the Rabbinical decree of uncleanness was not applied to the liquids of the Temple slaughter-house. This Tanna obviously holds that it was.');">⁷</span> Come and hear: For what does the headplate propitiate?<span class="x" onmousemove="('comment',' The reference is to Ex. XXVIII, 38, q.v. 'That they may be accepted before the Lord is understood to mean that the head plate makes sacrifices acceptable and procures atonement in spite of certain irregularities.');">⁸</span>

מדרבנן ודלא (כיוסף) בן יועזר איש צרידה

For the blood, flesh, and the fat which were defiled, whether in ignorance or deliberately, accidentally or intentionally,<span class="x" onmousemove="('comment',' This appears to contradict the preceding statement, but v. infra ');">⁹</span> whether in the case of an individual or of the community.<span class="x" onmousemove="('comment',' Thus here too it is stated that the blood becomes defiled.');">¹⁰</span>

ת"ש (שמות כח, לח) ונשא אהרן את עון הקדשים

[It was defiled] by Rabbinical law [only], this not being in accordance with Jose B'Jo'ezer of Zeredah.<span class="x" onmousemove="('comment',' V. n. 5.');">¹¹</span> Come and hear: And Aaron shall bear the iniquity of the holy thing:<span class="x" onmousemove="('comment',' Ibid. 'Shall bear' means shall make atonement for.');">¹²</span>

וכי איזה עון הוא נושא אם עון פיגול הרי כבר נאמר (ויקרא יט, ז) לא ירצה אם עון נותר הרי כבר נאמר (ויקרא ז, יח) לא יחשב

now what iniquity does he bear? If the iniquity of piggul,<span class="x" onmousemove="('comment',' V. Glos.');">¹³</span>

הא אינו נושא אלא עון טומאה שהותרה מכללה בציבור מאי לאו טומאת דם אמר רב פפא לא טומאת קמצים

surely it is already said, it shall not be accepted?<span class="x" onmousemove="('comment',' Lev. XIX, 7.');">¹⁴</span> If the iniquity of nothar, after the first violent rush, The life and vitality pass out with the first blood, not with the last.

תא שמע (חגי ב, יב) הן ישא איש בשר קדש בכנף בגדו ונגע בכנפו אל הלחם ואל הנזיד ואל היין ואל שמן ואל כל מאכל היקדש ויענו הכהנים ויאמרו לא (יקדש)

surely already said, neither shall it be imputed [unto him that offereth it]?<span class="x" onmousemove="('comment',' Lev. VII, 13.');">¹⁵</span> Hence he bears nought but the iniquity of defilement, which is inoperative<span class="x" onmousemove="('comment',' Lit., 'permitted'.');">¹⁶</span> in opposition to its general rule, in the case of a community.<span class="x" onmousemove="('comment',' Public sacrifices, or private sacrifices which the entire community had to bring. e.g., the Passover, were permitted even in defilement. For notes v. Yoma, Sonc. ed. p. 27, notes.');">¹⁷</span> Does that not mean the defilement of the blood? - Said R'Papa: No: the defilement of the handfuls.<span class="x" onmousemove="('comment',' Of meal which were burnt on the altar, v. Lev. II. 2. This burning was the equivalent of the sprinkling of the blood in the case of an animal sacrifice, atonement being dependent thereon.');">¹⁸</span> Come and hear: If one bear unclean [kodesh] flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be defiled? And the priests answered and said, No.<span class="x" onmousemove="('comment',' Hag. II, 12.');">¹⁹</span>