Zevachim 53

חוץ למקומו פסול ואין בו כרת חוץ לזמנו פיגול וחייבין עליו כרת

[to consume it] without bounds, it is invalid, but does not involve kareth;<span class="x" onmousemove="('comment',' For eating it.');">¹</span> [if he intended consuming it] after time, it is invalid, and entails kareth.

למחר פסול חזר וחישב בין חוץ לזמנו בין חוץ למקומו פסול ואין בו כרת

[If he intended sprinkling the blood in the wrong place] on the morrow, it is invalid; if he subsequently intended [to consume it] without bounds or after time, it is invalid, and does not involve kareth.<span class="x" onmousemove="('comment',' Since it was already invalid through the first, a second illegitimate intention does not render it piggul.');">²</span> Now if you say that [blood] not [applied] in its [proper] place [on the altar] i as [though applied] in its [proper] place, is this [merely] invalid?

ואי שלא במקומו כמקומו דמי האי פסול פיגול הוא

Surely it is piggul!<span class="x" onmousemove="('comment',' How can you say that if he intended applying it in the wrong place on the morrow it is only invalid? On the present hypothesis it is the same as though he had intended applying it in the right place on the morrow, and that should render it piggul. For the sprinkling of the blood on the altar constitutes, as it were, the altar's consumption, and just as an intention to consume the flesh after time makes it piggul, so should a similar intention to sprinkle the blood make it piggul!');">³</span> - Said Mar Zutra: Sprinkling which permits the consumption of the flesh can render [it] piggul; sprinkling which does not permit the consumption of the flesh<span class="x" onmousemove="('comment',' Where the blood is not sprinkled in its proper place.');">⁴</span>

אמר מר זוטרא זריקה דשריא בשר באכילה מייתא לידי פיגול זריקה דלא שריא בשר באכילה לא מייתא לידי פיגול

does not render [it] piggul.<span class="x" onmousemove="('comment',' And, as Samuel stated, if the blood is not sprinkled on the proper place on the altar the flesh may not be eaten, though the sacrifice has made atonement.');">⁵</span> R'Ashi said to Mar Zutra: Whence do you know this?

א"ל רב אשי למר זוטרא מנא לך הא דכתיב (ויקרא ז, יח) ואם האכל יאכל מבשר זבח שלמיו פיגול יהיה מי שפיגולו גרם לו יצא זה שאין פיגולו גרם לו אלא איסור דבר אחר גרם לו

[Assuredly] because it is written, And if any of the flesh of his peace-offerings be at all eaten on the third day. it shall be piggul [an abhorred thing, and the soul that eateth of it shall bear his iniquity:]<span class="x" onmousemove="('comment',' Lev. VII, 18; 'shall bear his iniquity' implies kareth.');">⁶</span>

אי הכי איפסולי נמי לא ליפסל

[thus kareth is incurred] only where piggul causes [the prohibition of the flesh], which excludes this case,<span class="x" onmousemove="('comment',' Sc. where the blood is not sprinkled in the proper place.');">⁷</span> where not piggul causes it but a different interdict is the cause.

אמר רב נחמן בר יצחק מידי דהוה אמחשבת הינוח ואליבא דרבי יהודה

If so,<span class="x" onmousemove="('comment',' That it does not constitute sprinkling in respect of an illegitimate intention.');">⁸</span> it should not be disqualified either? - Said R'Nahman B'Isaac: It is analogous to the intention of leaving [the blood] until the morrow, this being in accordance with R'Judah.<span class="x" onmousemove="('comment',' Who holds that the sacrifice then becomes invalid (infra 36a) . In intending to sprinkle the blood in the wrong place on the morrow, he has also tacitly expressed his intention of leaving the blood until the morrow.');">⁹</span>

ריש לקיש אמר לעולם פסול ממש ושלא במקומו כמקומו דמי ולא קשיא כאן שנתן בשתיקה כאן שנתן באמירה

Resh Lakish said: In truth, [the Mishnah means] UNFIT literally.<span class="x" onmousemove="('comment',' Not only is the flesh unfit, but the whole sacrifice is invalid. He thus disagrees with Samuel.');">¹⁰</span> and [blood] not [applied] in its [proper] place is as [though applied in] its [proper] place,<span class="x" onmousemove="('comment',' In this he agrees with Samuel.');">¹¹</span>

תנן חישב ליתן את הניתנין למטה למעלה למעלה למטה עד מידי דהוה אמחשבת הינוח ואליבא דרבי יהודה כו'

yet there is no difficulty:<span class="x" onmousemove="('comment',' Caused by the text quoted by Samuel.');">¹²</span> in one case he applied it in silence; in the other he applied it with an expressed intention.<span class="x" onmousemove="('comment',' The text adduced by Samuel, which intimates that the owners are forgiven, holds good where the priest sprinkled the blood in the wrong place, with no unlawful intention attending the sprinkling. While the Mishnah which states UNFIT, implying that the owners are not forgiven either, holds good where in addition to sprinkling it in the wrong place he intended consuming the flesh after time; and the Mishnah thus teaches that in such a case the sacrifice is unfit, but not piggul, since the sprinkling which was not in its proper place did not permit the consumption of the flesh.');">¹³</span>

רבי יוחנן אמר אידי ואידי שנתן בשתיקה ושלא במקומו לאו כמקומו דמי והא דאיכא דם הנפש הא דליכא דם הנפש

We learnt: If he intended applying above [the line] what should be applied below [it], or below what should be applied above [etc.] as far as 'It is analogous to the intention of leaving [the blood] until the morrow, this being in accordance with R'Judah.'<span class="x" onmousemove="('comment',' All the objections raised against Samuel are raised against Resh Lakish, since he too holds that the wrong place is as the right place.');">¹⁴</span> R'Johanan said: Both cases<span class="x" onmousemove="('comment',' Our Mishnah which simply states that it is unfit, and the Mishnah in the next chapter, quoted supra 26b, which teaches that the blood must be re-sprinkled.');">¹⁵</span>

תנן פסול ואין בו כרת בשלמא לריש לקיש היינו דקתני פסול ואין בו כרת

are where he sprinkles it in silence, and the wrong place is not as the right place; but the one is where life-blood is [still] available, while the other is where life-blood is not availabl We learnt: IT IS UNFIT, BUT DOES NOT INVOLVE KARETH.

אלא לרבי יוחנן מאי אין בו כרת קשיא

As for Resh Lakish, it is well: he rightly teaches. IT IS UNFIT, BUT DOES NOT INVOLVE KARETH.<span class="x" onmousemove="('comment',' He explains the Mishnah as referring to one who expressed an illegitimate intention. Therefore the Tanna must teach that kareth is not incurred in spite of this illegitimate intention.');">¹⁶</span>

ולשמואל מאי אין בו כרת ה"ק אם נתן במחשבה פסול ואין בו כרת

But according to R'Johanan, why teach that it DOES NOT INVOLVE KARETH?<span class="x" onmousemove="('comment',' It is obvious that he does not incur kareth simply for sprinkling the blood in a wrong place.');">¹⁷</span> This is a difficulty.

ורבי יוחנן אי שלא במקומו לאו כמקומו דמי ליהוי כי נשפך מן הכלי על הרצפה ויאספנו

And according to Samuel, what is meant by IT DOES NOT INVOLVE KARETH?<span class="x" onmousemove="('comment',' For he too explains the Mishnah as referring to where the priest is silent.');">¹⁸</span> - This is what [the Tanna] means: If he sprinkled [it thus] with an [illegitimate] intention, IT IS UNFIT, BUT DOES NOT INVOLVE KARETH.

סבר לה כמ"ד לא יאספנו דאמר רב יצחק בר יוסף א"ר יוחנן הכל מודים בניתנין למעלה שנתנן למעלה למטה שנתנן למטה שלא כמצותן לא יאספנו לא נחלקו אלא בניתנין למעלה שנתנן למטה למטה שנתנן למעלה שרבי יוסי אומר לא יאספנו ורבי שמעון אומר יאספנו

Now as for R'Johanan, if the wrong place [on the altar] is not as the right place,<span class="x" onmousemove="('comment',' So that it does not count as sprinkling at all.');">¹⁹</span> let it be as though [the blood] had been spilt from the [service] vessel on to the pavement, and so let him collect it?<span class="x" onmousemove="('comment',' And re-sprinkle.');">²⁰</span> - He agrees with the view that it must not be gathered. For R'Isaac B'Joseph said in R'Johanan's name: All agree, if [the priest] sprinkled the blood above which should be sprinkled above, or below which should be sprinkled below, but not in accordance with the regulations.<span class="x" onmousemove="('comment',' E.g., with his left hand or with an illegitimate intention.');">²¹</span> that he must not re-gather it.<span class="x" onmousemove="('comment',' For re-sprinkling. For since it was sprinkled in the proper place, there can be no further sprinkling');">²²</span> They disagree only where he sprinkled below what should be sprinkled above, or above what should be sprinkled below: there R'Jose holds, He must not re-gather it; while R'Simeon maintains, He must re-gather it;