Zevachim 128

הקפה ברגל אמר רבא דיקא נמי דקתני נותנין לו יין לנסך ולא קתני אומר לו נסך ש"מ

He made the circuit on foot.<span class="x" onmousemove="('comment',' He was not given the wine until he completed the circuit, the circuit being made merely to add dignity to the ceremony and to shew that he enjoyed privileges which the other priests lacked (Rashi and Sh. M.) .');">¹</span> Raba observed: That indeed may be inferred, for it teaches, 'and he was handed the wine to pour it out', but it does not teach,' He was told to pour it out'.<span class="x" onmousemove="('comment',' Which would be the case if he already had the wine when he started.');">²</span> This proves it.

ת"ר כל העולין למזבח עולין דרך ימין ויורדין דרך שמאל עולין דרך מזרח ויורדין דרך מערב חוץ מן העולה לשלשה דברים הללו שעולים דרך מערב ויורדין דרך מערב עולין דרך ימין ויורדין דרך ימין

Our Rabbis taught: All who went up the altar ascended by the right and descended by the left ; they ascended by the east and descended by the west,<span class="x" onmousemove="('comment',' They ascended the stairway at its east side, since they would have to turn right, and had they ascended it by the west, they would have to cross the width of the ascent before they could do this. Similarly they descended by the west side of the stairway.');">³</span> except those who went up for these three things:<span class="x" onmousemove="('comment',' Enumerated in the MISHNAH:');">⁴</span> they ascended by the west and descended by the west, ascended by the right and descended by the right.

דרך ימין דרך שמאל הוא אמר רבינא תני שמאל רבא אמר מאי ימין ימין דמזבח ומאי שמאל שמאל דגברא

[You say] 'by the right'; it is by the left?<span class="x" onmousemove="('comment',' The west of the ascent was on the left side of a man facing the altar.');">⁵</span> - Said Rabina: Read 'left'. Raba said: 'Right'<span class="x" onmousemove="('comment',' In the second clause.');">⁶</span>

וניתני או אידי ואידי דמזבח או אידי ואידי דגברא קשיא:

means the right of the altar, while 'left'<span class="x" onmousemove="('comment',' In the first clause.');">⁷</span> means the left of the person.<span class="x" onmousemove="('comment',' Standing in front of the altar.');">⁸</span> Then let him teach either both with reference to the altar or both with reference to the person?

<big><strong>מתני׳</strong></big> חטאת העוף כיצד היה נעשית (עלה לכבש ופנה לסובב בא לו לקרן דרומית מזרחית) היה מולק את ראשה ממול ערפה ואינו מבדיל ומזה מדמה על קיר המזבח שירי הדם היה מתמצה על היסוד ואין למזבח אלא דמה וכולה לכהנים:

That is indeed a difficulty. <big><b>MISHNAH: </b></big>HOW WAS THE SIN-OFFERING OF A BIRD SACRIFICED?<span class="x" onmousemove="('comment',' Lit., 'made'. V. p. 312, n. 2.');">⁹</span> HE PINCHED OFF ITS HEAD CLOSE BY ITS NECK, BUT DID NOT SEVER IT, AND HE SPRINKLED ITS BLOOD ON THE WALL OF THE ALTAR; THE RESIDUE OF THE BLOOD WAS DRAINED OUT ON THE BASE.

<big><strong>גמ׳</strong></big> ת"ר (ויקרא ה, ט) והזה מדם החטאת מגוף החטאת הא כיצד אוחז בראש ובגוף ומזה על קיר המזבח ולא על קיר הכבש ולא על קיר היכל ולא על קיר אולם ואיזה זה קיר התחתון

ONLY THE BLOOD BELONGED TO THE ALTAR, WHILE THE WHOLE OF IT BELONGED TO THE PRIESTS. <big><b>GEMARA: </b></big>Our Rabbis taught: And he shall sprinkle of the blood of the sin-offering:<span class="x" onmousemove="('comment',' Lev. V, 9. - It refers to a bird sin-offering.');">¹⁰</span> [that means] with the body of the sin-offering.<span class="x" onmousemove="('comment',' Not from a vessel.');">¹¹</span>

או אינו אלא קיר העליון ודין הוא ומה בהמה שעולתה למטה חטאתה למעלה עוף שעולתו למעלה אינו דין שחטאתו למעלה

How is it done? He [the priest] grasps the head and the body [of the bird] and sprinkles [its blood] on the wall of the altar, but not on the wall of the ascent, nor on the wall of the hekal, nor on the wall of the ulam; and which [wall] is meant? The lower wall.<span class="x" onmousemove="('comment',' Below the red line.');">¹²</span>

ת"ל (ויקרא ה, ט) והנשאר בדם ימצה אל יסוד המזבח קיר שהשירין שלו מתמצים ליסוד ואיזה זה קיר התחתון

Yet perhaps it is not so, but rather on the upper wall, and that is indeed logical: if [the blood of] an animal sin-offering is [sprinkled] above, though [that of] an animal burnt-offering is [sprinkled] below: surely [the blood of] a bird sin-offering is [sprinkled] above, seeing that [that of] a bird burnt-offering is [sprinkled] above? Therefore it states, And th rest of the blood shall be drained out at the base of the altar,<span class="x" onmousemove="('comment',' Ibid.');">¹³</span> [which intimates that it must be sprinkled on] a wall where the residue will drain down to the base, and which is that?

ונעביד מעילאי והדר נעביד מתתאי אמר רבא מי כתיב ימצה ימצה כתיב דממילא משמע

The lower wall.<span class="x" onmousemove="('comment',' For if he sprinkled it on the upper wall, it might drain on to the terrace, not on to the base.');">¹⁴</span> Yet let us [first perform it above, and then below?<span class="x" onmousemove="('comment',' I.e., sprinkle the blood on the upper wall, and then drain out the rest on the lower.');">¹⁵</span> - Said Raba: Is then yamzeh [he shall drain] written?

אמר רב זוטרא בר טוביה אמר רב כיצד מולקין חטאת העוף אוחז גפיו בשתי אצבעות ושתי רגלים בשתי אצבעות ומותח צוארה על רוחב גודלו ומולקה

Surely yimmazeh [shall be drained] is written, which implies of its own accord.<span class="x" onmousemove="('comment',' The blood must be so sprinkled that it will then naturally drain down on to the base.');">¹⁶</span> R'Zutra B'Tobiah said in Rab's name: How is the bird sin-offering pinched off? He grasps its two wings in two fingers, and its two legs in two fingers, stretches its neck over the width of his thumb and pinches it off.

במתניתא תנא ציפרא מלבר אוחז גפיו בשתי אצבעות ושני רגלים בשתי אצבעות ומותח צוארו על רוחב שתי אצבעותיו ומולק וזו עבודה קשה שבמקדש

In a Baraitha it was taught: The bird is without:<span class="x" onmousemove="('comment',' It is grasped face-downward to the palm of the hand, so that its nape is uppermost.');">¹⁷</span> he holds its wings in two fingers and its two legs with two fingers, stretches its neck over the width of two fingers, and pinches it off; and this was a difficult rite the Temple. This and no other?

זו היא ותו לא והאיכא קמיצה וחפינה אלא אימא זו עבודה קשה מעבודות קשות שבמקדש:

Surely there were kemizah and hafinah?<span class="x" onmousemove="('comment',' The taking of the fistful of meal-offerings and the taking of the two hands full of incense on the Day of Atonement. These rites were done in a particular fashion, and both are described as difficult in Yoma ');">¹⁸</span> - Say rather, this was one of the difficult rites in the Temple. <big><b>MISHNAH: </b></big>HOW WAS THE BURNT-OFFERING OF A BIRD SACRIFICED? - HE [THE PRIEST] ASCENDED THE ASCENT AND TURNED TO THE SURROUNDING BALCONY,<span class="x" onmousemove="('comment',' V. supra ');">¹⁹</span>

<big><strong>מתני׳</strong></big> עולת העוף כיצד נעשית עלה לכבש ופנה לסובב בא לו לקרן דרומית מזרחית היה מולק את ראשה ממול ערפה ומבדיל ומיצה את דמה על קיר המזבח נטל את הראש והקיף בית מליקתו למזבח וספגו במלח וזרקו על גבי האשים

WHENCE HE MADE HIS WAY TO THE SOUTH-EAST HORN. HE NIPPED ITS HEAD CLOSE BY THE NECK, AND SEVERED IT,<span class="x" onmousemove="('comment',' By nipping both the windpipe and the gullet (Hul. 21b) .');">²⁰</span> SAND DRAINED OUT ITS BLOOD ON TO THE WALL OF THE ALTAR'HE TOOK THE HEAD, TURNED THE PART WHERE IT WAS NIPPED TO THE ALTAR,<span class="x" onmousemove="('comment',' He pressed it against the wall, to drain out the blood.');">²¹</span>

בא לו לגוף והסיר את המוראה ואת הנוצה ואת בני המעיים היוצאין עמם והשליכן לבית הדשן שיסע ולא הבדיל ואם הבדיל כשר סופגו במלח וזרקו על גבי האשים

DRIED IT WITH SALT,<span class="x" onmousemove="('comment',' By rubbing salt on the dripping head until it became dry.');">²²</span> AND THREW IT ON TO THE [ALTAR-]FIRE.<span class="x" onmousemove="('comment',' Of the burnt-offerings, which were being burnt on the altar.');">²³</span> THEN HE CAME TO THE BODY.

לא הסיר המוראה ולא הנוצה ואת בני מעיים היוצאין עמם ולא ספגו במלח כל ששינה בה מאחר שמיצה את דמה כשירה הבדיל בחטאת ולא הבדיל בעולה פסול מיצה את דם הראש ולא מיצה דם הגוף פסולה דם הגוף ולא מיצה דם הראש כשירה

REMOVED THE CROP, THE FEATHERS,<span class="x" onmousemove="('comment',' I.e., the skin opposite the crop, together with the feathers on it.');">²⁴</span> AND THE ENTRAILS THAT CAME FORTH WITH IT,<span class="x" onmousemove="('comment',' Sc. with the crop, as he removed this.');">²⁵</span> AND THREW THEM ON TO THE ASH DEPOSITORY.

חטאת העוף שמלקה שלא לשמה מיצה דמה שלא לשמה לשמה ושלא לשמה או שלא לשמה ולשמה פסול עולת העוף כשירה ובלבד שלא עלתה לבעלים לשם חובה

HE RENT [THE BODY], BUT DID NOT SEVER IT, YET IF HE DID SEVER IT, IT IS FIT. THEN HE DRIED IT [THE BODY] WITH SALT, AND THREW IT ON TO THE [ALTAR-] FIRE. IF HE DID NOT REMOVE THE CROP OR THE FEATHERS OR THE ENTRAILS WHICH CAME FORTH WITH IT, AND DID NOT DRY IT WITH SALT, OR MADE ANY OTHER DEVIATION THEREIN AFTER HE HAD DRAINED THE BLOOD OUT, IT IS FIT.

אחד חטאת העוף ואחד עולת העוף שמלקן ושמיצה את דמן לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר חוץ למקומו פסול ואין בו כרת חוץ לזמנו פיגול וחייבין עליו כרת ובלבד שיקריב המתיר כמצותו

IF HE SEVERED THE SIN-OFFERING<span class="x" onmousemove="('comment',' By nipping both organs of the throat.');">²⁶</span> OR DID NOT SEVER THE BURNT-OFFERING, IT IS UNFIT. IF HE DRAINED OUT THE BLOOD OF THE HEAD, BUT NOT THE BLOOD OF THE BODY, IT IS UNFIT; THE BLOOD OF THE BODY, BUT NOT THE BLOOD OF THE HEAD, IT IS FIT.

כיצד קרב המתיר כמצותו מלק בשתיקה ומיצה הדם חוץ לזמנו או שמלק חוץ לזמנו ומיצה הדם בשתיקה או שמלק ומיצה הדם חוץ לזמנו זהו שקרב המתיר כמצותו

IF HE NIPPED A SIN-OFFERING OF A BIRD FOR THE SAKE OF SOMETHING ELSE;<span class="x" onmousemove="('comment',' E.g., as a burnt-offering,');">²⁷</span> IF HE DRAINED OUT ITS BLOOD FOR THE SAKE OF SOMETHING ELSE, OR FOR ITS OWN SAKE AND FOR THE SAKE OF SOMETHING ELSE,<span class="x" onmousemove="('comment',' He nipped it for its own sake and drained it for the sake of something else.');">²⁸</span> OR FOR THE SAKE OF SOMETHING ELSE AND FOR ITS OWN SAKE, IT IS UNFIT.

כיצד לא קרב המתיר כמצותו מלק חוץ למקומו מיצה הדם חוץ לזמנו או שמלק חוץ לזמנו ומיצה הדם חוץ למקומו או שמלק ומיצה הדם חוץ למקומו

A BURNT-OFFERING OF A BIRD IS FIT [IN SUCH CIRCUMSTANCES]. SAVE THAT IT DOES NOT FREE ITS OWNER OF HIS OBLIGATION.<span class="x" onmousemove="('comment',' V. supra 2a.');">²⁹</span> IF A SIN-OFFERING OF A BIRD OR A BURNT-OFFERING OF A BIRD WAS NIPPED OR IF ITS BLOOD WAS DRAINED OUT [WITH THE INTENTION] TO EAT WHAT WAS NORMALLY EATEN OR TO BURN WHAT WAS NORMALLY BURNT WITHOUT BOUNDS, IT IS INVALID, BUT DOES NOT INVOLVE KARETH; AFTER TIME, IT IS PIGGUL AND INVOLVES KARETH, PROVIDED THAT THE MATTIR WAS OFFERED IN ACCORDANCE WITH THE REGULATIONS. HOW DOES HE OFFER THE MATTIR ACCORDING TO REGULATIONS? IF HE NIPPED IT IN SILENCE AND DRAINED THE BLOOD [WITH AN INTENTION OF] AFTER TIME; OR IF HE NIPPED IT [WITH AN INTENTION OF] AFTER TIME AND DRAINED THE BLOOD IN SILENCE; OR IF HE NIPPED IT AND DRAINED THE BLOOD [WITH AN INTENTION OF] AFTER TIME: IN THESE CASES HE OFFERED THE MATTIR ACCORDING TO REGULATION. HOW DOES HE NOT OFFER THE MATTIR ACCORDING TO REGULATION? IF HE NIPPED IT [WITH AN INTENTION OF] WITHOUT BOUNDS AND DRAINED THE BLOOD [WITH AN INTENTION OF] WITHOUT BOUNDS, OR IF HE NIPPED IT [WITH AN INTENTION OF] AFTER TIME AND DRAINED THE BLOOD [WITH AN INTENTION OF] WITHOUT BOUNDS; OR IF HE NIPPED IT AND DRAINED THE BLOOD [WITH AN INTENTION OF] WITHOUT BOUNDS;