Zevachim 68

ופסול תיובתא דריש לקיש תיובתא:

- and it [the sacrifice] is invalid. This refutation of Resh Lakish is indeed a refutation.

וכולן שקיבלו כו': בעא מיניה ריש לקיש מרבי יוחנן פסול מהו שיעשה שירים

AND IF ANY OF THESE RECEIVED etc. Resh Lakish asked R'Johanan: Does an unfit person render [the blood in the throat] a residue?<span class="x" onmousemove="('comment',' If he sprinkles the blood, can a fit person make the sacrifice valid by catching more blood from the animal's throat and sprinkling it? Or do we say, Once the unfit person has sprinkled the blood, what still remains in the throat is regarded as the residue of the blood, which cannot be used for sprinkling, and therefore the sacrifice is invalid? (The Mishnah speaks only of receiving the blood, not of sprinkling.)');">¹</span> - Said he to him: There is no case of sprinkling rendering [the remaining blood] a residue,<span class="x" onmousemove="('comment',' Emended text (Bah) .');">²</span>

אמר ליה אין עושה שירים אלא חוץ לזמנו וחוץ למקומו הואיל ומרצה לפיגולו

save [where it is done with the illegal intention of] after time or without bounds, since it counts<span class="x" onmousemove="('comment',' Lit., 'propitiates'.');">³</span> in respect of piggul.<span class="x" onmousemove="('comment',' Since such sprinkling counts as sprinkling to render the sacrifice piggul, it also counts to render the rest of the blood a residue. But no other illegal sprinkling renders the remainder of the blood a residue.');">⁴</span>

רב זביד מתני הכי בעא מיניה ריש לקיש מרבי יוחנן כוס פסול מהו שיעשה שירים אמר ליה פסול גופיה מאי סבירא לך אי פסול משוי שירים כוס פסול נמי משוי שירים אי פסול לא משוי שירים כוס פסול נמי לא משוי שירים

R'Zebid recited it thus: Resh Lakish asked R'Johanan: Does an unfit goblet [of blood] render [the remainder] a residue?<span class="x" onmousemove="('comment',' If the goblet containing the blood to be sprinkled was taken outside the Temple court, whereby it becomes unfit, and it was then sprinkled, does it render the remainder in the throat a residue?');">⁵</span> - Said he to him: What is your opinion about an unfit person himself?

רב ירמיה מדיפתי מתני הכי בעא מיניה אביי (מרבא) [מרבה] כוס מהו שיעשה את חבירו דחוי או שירים

If an unfit person renders [the blood] a residue, then an unfit goblet too renders [the blood] a residue; if an unfit person does not render a residue, an unfit goblet too does not render a residue. R'Jeremiah of Difti recited it thus: Abaye asked Rabbah: Does one goblet render another rejected or a residue?<span class="x" onmousemove="('comment',' E.g., if the blood of a sin-offering was received in two goblets, and all the sprinklings were performed out of one, is the blood in the other regarded as the residue, which must be poured out at the foot of the altar (cf. Lev. IV, 7: and all the remaining blood of the bullock shall he pour out at the base of the altar) ? Or do we say that by not using it he intentionally, as it were, rejected it, and therefore it is simply poured out into the duct or sewer in the Temple court which discharged its contents into the stream of Kidron?');">⁶</span>

אמר ליה פלוגתא דרבי אלעזר ברבי שמעון ורבנן דתניא למעלה הוא אומר (ויקרא ד, כה) את דמו ישפך למטה הוא אומר (ויקרא ד, ל) ואת כל דמה ישפך

- Said he to him: It is the subject of a controversy between R'Eleazar son of R'Simeon and the Rabbis. For it was taught: Above it is stated, And the [remaining] blood thereof shall he pour out [at the base of the altar]; while below it is stated, And all the [remaining] blood thereof shall he pour out [at the base of the altar]:<span class="x" onmousemove="('comment',' Lev. IV, 25. 30.');">⁷</span>

מנין לחטאת שקיבל דמה בארבעה כוסות ונתן מתנה אחת מזה ומתנה אחת מזה שכולן נשפכין ליסוד תלמוד לומר ואת כל דמה ישפך

How do we know that, if [the priest] received the blood of the sin-offering in four goblets and made one application [of blood] from each,<span class="x" onmousemove="('comment',' Four applications of blood were made on the horns of the altar.');">⁸</span> all [the rest] are poured out at the base [of the altar]?

יכול נתן ארבע מתנות מכוס אחד יהו כולן נשפכין ליסוד תלמוד לומר ואת דמו הא כיצד הוא נשפך ליסוד והן נשפכין לאמה

From the text And all the [remaining] blood thereof shall he pour out [at the base of the altar]. You might think that, if he made the four applications from one goblet, all [the rest] are to be poured out at the base: therefore the text states, And the [remaining] blood thereof [etc].<span class="x" onmousemove="('comment',' But not all, which apparently contradicts the other text.');">⁹</span>

רבי אלעזר ברבי שמעון אומר מנין לחטאת שקיבל דמה בארבעה כוסות ונתן ד' מתנות מכוס אחד שכולן נשפכין ליסוד תלמוד לומר ואת כל דמה ישפך והכתיב ואת דמו ישפך א"ר אשי ההוא למעוטי שירים שבצואר בהמה:

How is this to be understood? [The remaining blood of] that [goblet] is poured out at the base,<span class="x" onmousemove="('comment',' Since it is the residue of what was actually sprinkled.');">¹⁰</span>

קיבל הכשר ונתן לפסול כו':

but they [the other goblets] are poured out into the duct.<span class="x" onmousemove="('comment',' Because one goblet renders another rejected.');">¹¹</span> R'Eleazar son of R'Simeon said: Whence do we know that, if [the priest] received the blood of the sin-offering in four goblets and made the four applications from one goblet, all are poured out at the base?

וצריכא דאי אשמעינן פסול הוה אמינא מאי פסול טמא דחזי לעבודת ציבור אבל שמאל לא

From the text, And all the [remaining] blood thereof shall he pour out [at the base of the altar]. Yet surely it is written, 'And t remaining blood thereof shall he pour out etc.'? - Said R'Ashi: That is to exclude the residue [of the blood left] in the throat of the animal.

ואי אשמעינן שמאל דאית ליה הכשירא ביום הכיפורים אבל כלי חול לא

IF THE FIT PERSON RECEIVED [THE BLOOD] AND GAVE [IT] TO AN UNFIT ONE etc. Now, all these are necessary:<span class="x" onmousemove="('comment',' V. MISHNAH:');">¹²</span> For if we were informed about an unfit person, I would say, what is an unfit person?

ואי אשמעינן כלי חול משום דחזו לקדושינהו אבל הנך אימא לא צריכא

An unclean [priest] who is eligible for public service;<span class="x" onmousemove="('comment',' When the whole community is unclean, including the priests, they sacrifice the Passover-offering in that state.');">¹³</span> but the left [hand] is not so.<span class="x" onmousemove="('comment',' Therefore, if the priest transferred the blood into his left hand, it should be permanently invalid.');">¹⁴</span>

וליהוי ליה דחוי אמר ליה רבינא לרב אשי הכי אמר רב ירמיה מדיפתי משמיה דרבא הא מני חנן המצרי הוא דלית ליה דחויין

And if we were informed about the left hand, that is because it is fit on the Day of Atonement,<span class="x" onmousemove="('comment',' The High Priest took the censer in his right hand and the spoon in his left.');">¹⁵</span> but a secular [non-sacred] vessel is not so.

דתניא חנן המצרי אומר אפי' דם בכוס מביא חבירו ומזווג לו

While if we were informed about secular vessels, that is because they are eligible for sanctification; but as for the others, I would say that it is not so. Thus they are all necessary.

רב אשי אמר כל שבידו לא הוי דחוי

Now, let it be regarded as rejection?<span class="x" onmousemove="('comment',' The blood was fit in the first place, but by taking it in the wrong hand or in a secular vessel it was rejected, and therefore should no more be fit.');">¹⁶</span> - Said Rabina to R'Ashi: Thus said R'Jeremiah of Difti in Raba's name: This is in accordance with Hanan the Egyptian, who does not accept the law of rejection.<span class="x" onmousemove="('comment',' Viz., that once rejected it remains permanently so.');">¹⁷</span>

אמר רב שייא כוותיה דרב אשי מסתברא מאן שמעת ליה דאית ליה דחויין רבי יהודה דתנן ועוד אמר רבי יהודה נשפך הדם ימות המשתלח מת המשתלח ישפך הדם

For it was taught: Hanan the Egyptian said: Even if the blood is in the cup he brings its companion and pairs it.<span class="x" onmousemove="('comment',' Two he-goats were taken on the day of Atonement, one of which was sacrificed as a sin-offering, and the other was sent away-into the wilderness (the 'scapegoat') , the function of each being decided by lot. The blood of the former was received in a cup or basin and sprinkled on the altar. Now, if the scapegoat died before the blood of the other was sprinkled, Hanan rules that we do not say that the blood is thereby rejected, and two other goats must be brought, but only one more is brought and paired up with the one already slaughtered. For other views that the blood is thereby rejected permanently (the two goats being interdependent) v. Mishnah Yoma 62a.');">¹⁸</span> R'Ashi answered: When it lies in one's power [to rectify] the matter, it does not constitute rejection.<span class="x" onmousemove="('comment',' Here it lies in his power to rectify the matter by transferring the blood.');">¹⁹</span>

ושמעינן ליה דאמר כל שבידו לא הוי דחוי דתניא רבי יהודה אומר כוס אחד היה ממלא מדם התערובת וזורקו זריקה אחת כנגד היסוד ש"מ כל שבידו לא הוי דחוי ש"מ

R'Shaya observed: Reason supports R'Ashi. [For] whom do you know to accept the law of rejection?

גופא תניא רבי יהודה אומר כוס אחד היה ממלא מדם התערובת שאם ישפך אחד מהם נמצא שהוא מכשירו אמרו לו לרבי יהודה והלא לא נתקבל בכלי מנא ידעי אלא שמא לא נתקבל בכלי אמר להן

R'Judah, as we learnt: Even more did R'Judah say: If the blood [of the he-goat to be sacrificed] was spilt, the [he-goat] whic was to be sent away must perish;<span class="x" onmousemove="('comment',' But not sent to Azazel, because the two are interdependent, and since a new animal must be brought for the first, as its blood was spilt before sprinkling, a new pair must be brought.');">²⁰</span> if the [he-goat] which was to be sent away perished, the blood [of the other] must be poured out.<span class="x" onmousemove="('comment',' And likewise two fresh animals brought. Thus in each case one is rejected because of the other, and remains so permanently.');">²¹</span> Yet we know him to rule that where it lies in one's power [to rectify the matter] there is no rejection. For it was taught, R'Judah said: He [the priest] used to fill a goblet with the mingled blood<span class="x" onmousemove="('comment',' Of many Passover-offerings. Lit., 'the blood of those which were mixed'.');">²²</span> and sprinkled it once against the base [of the altar].<span class="x" onmousemove="('comment',' In case the blood of one of them would be spilt, this would make it valid.');">²³</span> This proves that where it lies in one's own hands, there is no rejection. This proves it. [To turn to] the main text: 'It was taught, R'Judah said: He [the priest] used to fill a goblet with the mingled blood, so that should the blood of one of them be spilt, the result is that this renders it valid. Said they to R'Judah: But surely it [the mingled blood] had not been received in a vessel? ' 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?');">²⁴</span> - Rather [they said 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 Pes. 65a) : 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.');">²⁵</span> I too, he answered them,