Zevachim 225:1

ומתן סביב ותנופה והגשה ר"י אומר אין מנחה בבמה וכיהון ובגדי שרת וכלי שרת וריח ניחוח ומחיצה לדמים וריחוץ ידים ורגלים

SPRINKLING ROUND ABOUT,<span class="x" onmousemove="('comment',' So that the blood touched the four sides of the altar.');">¹</span> WAVING AND PRESENTING,<span class="x" onmousemove="('comment',' Sc. the meal-offerings, opposite the south-west corner of the altar.');">²</span>

אבל הזמן הנותר והטמא שוין בזה ובזה:

PRIESTHOOD, SACRIFICIAL VESTMENTS, SERVICE VESSELS, A SWEET ODOUR,<span class="x" onmousemove="('comment',' V. supra 46b.');">³</span> A LINE OF DEMARCATION FOR [THE SPRINKLING OF] THE BLOOD,<span class="x" onmousemove="('comment',' Whether it was to be sprinkled above or below.');">⁴</span>

<big><strong>גמ׳</strong></big> מאי חוץ מגתה אמר ר"ל חוץ ממקום הבדוק לה אמר לו רבי יוחנן והלא כל א"י בדוקה היא

AND THE WASHING OF HANDS AND FEET.<span class="x" onmousemove="('comment',' All these were required at the public bamah but not at a private one.');">⁵</span> BUT TIME, NOTHAR AND DEFILEMENT WERE ALIKE IN BOTH.<span class="x" onmousemove="('comment',' The prohibition of eating the flesh after time and when unclean, or when it had been rendered piggul (v. Glos.) through the intention of eating it after time, operated at both.');">⁶</span>

אלא א"ר יוחנן כגון ששחטה לפנים מן חומת ירושלים

<big><b>GEMARA: </b></big>What does OUTSIDE ITS APPOINTED PLACE mean? - Resh Lakish said: Outside the place which had been examined for it.<span class="x" onmousemove="('comment',' Examined to see that there was no hidden grave under it. Only in such a place might it be slaughtered.');">⁷</span> Said R'Johanan to him: But surely the whole of Eretz Israel had been thus examined?<span class="x" onmousemove="('comment',' V. infra.');">⁸</span>

ולוקמה כגון ששחטה חוץ לחומה שלא כנגד הפתח דאמר רב אדא בר אהבה שחטה שלא כנגד הפתח פסולה שנאמר (במדבר יט, ג) ושחט והזה

Rather said R'Johanan: It means, e.g. , that one slaughtered it within the wall of Jerusalem.<span class="x" onmousemove="('comment',' Whereas it was to be slaughtered without, Num. XIX, 3.');">⁹</span> But let him explain it [as meaning] that he slaughtered it without the wall, but not opposite the door [of the Hekal], for R'Adda B'Ahabah said: If one did not slaughter it opposite the door [of the Hekal], it is disqualified for it is said, And he shall slay it.

מה הזאתה כנגד הפתח אף שחיטתה כנגד הפתח וכי תימא דלא מקיש והא אתמר (שחטה שלא כנגד הפתח רבי יוחנן אמר פסולה ושחט והזה ר"ל אמר כשרה (במדבר יט, ג) אל מחוץ למחנה ושחט

and sprinkle [of her blood toward the front of the tent meeting]:<span class="x" onmousemove="('comment',' Ibid. 3f. This would correspond to opposite the door of the Hekal.');">¹⁰</span> As the sprinkling must be opposite the door, so must its slaughtering be opposite the door?

ואיתמר נמי) שרפה שלא כנגד הפתח רבי יוחנן אמר פסולה ור' אושעיא אמר כשרה ר' יוחנן אמר פסולה ושרף והזה

And should you answer that he [R'Johanan] does not assimilate [slaughtering to sprinkling], surely it was stated: (If one did not slaughter it opposite the door, R'Johanan maintained that it was disqualified, [because it says], And he shall slay. and sprinkle.

ורבי אושעיא אמר כשרה (במדבר יט, ה) על פרשה ישרף מקום שפורשת למיתה שם תהא שריפתה

Resh Lakish said: It is fit, [because it says, and she s be brought forth'] without the camp and he shall slay.<span class="x" onmousemove="('comment',' Which implies anywhere outside the camp.');">¹¹</span> And it was stated likewise:)<span class="x" onmousemove="('comment',' Sh.M. deletes the bracketed passage.');">¹²</span>

אמרי לא מיבעיא קאמר לא מיבעיא חוץ לחומה דרחוקי רחקה אלא אפי' לפנים מן החומה דקרובי קרבה ואימא תתכשר קמ"ל

If one did not burn it opposite the door, - R'Johanan said: It is disqualified; R'Oshaia said: It is fit. R'Johanan said, 'It is disqualified', [because it says,] and he shall burn.

אמר מר אמר לו רבי יוחנן והלא כל א"י בדוקה היא במאי קמיפלגי מר סבר ירד מבול לא"י ומר סבר לא ירד

and he shall sprinkle.<span class="x" onmousemove="('comment',' Actually the order is reversed: And Eleazar...shall sprinkle of her blood toward the front of the tent of meeting seven times, and he shall burn the heifer. This proximity denotes assimilation: the blood must be sprinkled and the flesh burnt in the same place. - Thus R. Johanan does assimilate two actions stated in proximity, and the same must apply to slaughtering and sprinkling. (Or, he states this explicitly, if the bracketed passage is retained in the text.)');">¹³</span> R'Oshaia said, 'It is fit' because Scripture saith, with her dung [pirshah] it shall be burnt: [that means, in] the place that she departs [poresheth] to death, there must she be burnt!<span class="x" onmousemove="('comment',' I.e., where her last death-struggles take place. In her struggles she may move away from the spot opposite the door of the Hekal.');">¹⁴</span>

אר"נ בר יצחק ושניהם מקרא אחד דרשו (יחזקאל כב, כד) בן אדם אמר לה את ארץ לא מטוהרה היא לא גושמה ביום זעם

- I will answer you: He [R'Johanan] proceeds to a climax:<span class="x" onmousemove="('comment',' Lit., 'he states, " it="" is="" not="" necessary".'');"="">¹⁵</span> it goes without saying that [if he slaughters it] without the wall [and not opposite the door] [it is disqualified], because he removed it further [from the Sanctuary].

רבי יוחנן סבר אתמוהי מתמה קרא א"י מי לא מטוהרה את כלום ירדו עליך גשמים ביום זעם ור"ל סבר כפשטיה ארץ לא מטוהרה את מי לא ירדו עליך גשמים ביום זעם

But even [if he slaughtered it] within the wall, so that he brought it nearer, and I might argue that it is fit, he informs us [that it is not]. The master said: 'Said R'Johanan to him, But surely the whole of Eretz Israel had been thus examined'.

איתיביה ר"ל לר' יוחנן חצירות היו בירושלים בנויות על הסלע ותחתיהן חלול מפני קבר התהום ומביאין נשים מעוברות ויולדות ומגדלות שם בניהם לפרה

Wherein do they differ? - One master holds that the Flood descended in Eretz Israel;<span class="x" onmousemove="('comment',' So the bones of many dead sunk in the earth; hence it is not purified.');">¹⁶</span> while the other master holds that it did not descend [there].

ומביאין שוורים ועל גביהן דלתות ותינוקות יושבין עליהן וכוסות של אבן בידן ומלאו וישבו במקומן

R'Nahman B'Isaac observed: Both interpret the same text, [Viz.:] Son of man, say unto her: Thou art a land that is not cleansed, nor rained upon in the day of indignation.<span class="x" onmousemove="('comment',' Ezek. XXII, 24.');">¹⁷</span> R'Johanan holds: Scripture speaks rhetorically:<span class="x" onmousemove="('comment',' Lit., 'indeed wonders.'');">¹⁸</span>

אמר רב הונא בריה דרב יהושע מעלה עשו בפרה

O Eretz Israel, how art thou not clean; did then the rain [flood] descend upon thee in the day of indignation? While Resh Lakish holds that it bears its plain sense: Eretz Israel, thou art not clean, [for] did not the rain descend upon thee in the day of indignation?

איתיבי' רבי יוחנן לריש לקיש פעם אחד מצאו עצמות בלשכת דיר העצים ובקשו לגזור טומאה על ירושלים עמד רבי יהושע על רגליו ואמר לא בושה וכלימה היא לנו שנגזור טומאה על עיר אבותינו איה מתי מבול איה מתי נבוכדנצר

Resh Lakish refuted R'Johanan: There were courtyards in Jerusalem built on a rock; beneath them was a hollow, on account of graves down in the depths.<span class="x" onmousemove="('comment',' In case there were unknown graves below, the hollow prevented the defilement from striking upward and rendering unclean what was in the courtyard.');">¹⁹</span> There they brought pregnant women, and women who had given birth, and there they reared their children for [the service of] the [Red] Heifer.<span class="x" onmousemove="('comment',' These children, who would thus be rigidly guarded from defilement, besprinkled the priest who burnt the Red Heifer.');">²⁰</span>

מדקאמר הכי לאו למימרא דלא הוו ולטעמיך הרוגי נבוכדנצר הכי נמי דלא הוו אלא הוו ופנינהו הכא נמי הוו ופנינהו ואי אפנו

And they brought oxen with doors on their backs;<span class="x" onmousemove="('comment',' These doors likewise interposed between the defilement of a possible lost grave and the children who sat on them. This was done when they left the courtyards and went to the Pool of Siloam to draw water for mixing with the ashes of the Red Heifer.');">²¹</span> the children sat on them and carried stone goblets,<span class="x" onmousemove="('comment',' A vessel of stone cannot become unclean.');">²²</span> which they filled [with water] and then returned to their place!<span class="x" onmousemove="('comment',' This proves that Eretz Israel was not regarded as clear of lost graves.');">²³</span> - Said R'Huna, the son of R'Joshua: They were especially strict in the case of the [Red] Heifer. R'Johanan refuted Resh Lakish: On one occasion they found [human] bones in the Wood Chamber,<span class="x" onmousemove="('comment',' Where the wood was kept for the altar.');">²⁴</span> and they desired to declare Jerusalem unclean. Whereupon R'Joshua rose to his feet and exclaimed: Is it not a shame and disgrace to us that we declare the city of our fathers unclean! Where are the dead of the Flood, and where are the dead of Nebuchadnezzar?<span class="x" onmousemove="('comment',' They are found elsewhere, but not here.');">²⁵</span> Since he said, 'Where are the dead of the Flood? ' he surely meant that they had not been there [in Jerusalem]? - Then on your reasoning, had there been none of the slain of Nebuchadnezzar [there]?<span class="x" onmousemove="('comment',' Of course there were, as many were slain when he captured Jerusalem.');">²⁶</span> Rather, they had been, but were removed; so here too<span class="x" onmousemove="('comment',' In respect of the dead of the Flood.');">²⁷</span> they had been [in Eretz Israel], but were cleared away. But if they were removed,