Zevachim 24a

וְכׇל שְׁנֵי כְתוּבִים הַבָּאִין כְּאֶחָד – אֵין מְלַמְּדִין.

And any two verses that come as one do not teach their common aspect to similar cases. Therefore, one cannot assume that analogous prohibitions carry penalty of death at the hand of Heaven as well.

וּלְמַאן דְּאָמַר מְלַמְּדִין – שְׁתוּיֵי יַיִן הָוֵה לֵיהּ שְׁלִישִׁי, וּשְׁלֹשָׁה לְדִבְרֵי הַכֹּל אֵין מְלַמְּדִין.

And even according to the one who says that they do teach their common aspect, the prohibition against service by those who drank wine also contains explicit mention of death at the hand of Heaven and constitutes a third verse. And all agree that three verses that come as one do not teach their common aspect.

עוֹמֵד עַל גַּבֵּי כֵּלִים, עַל גַּבֵּי בְּהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵירוֹ – פָּסוּל. מְנָלַן? דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: הוֹאִיל וְרִצְפָּה מְקַדֶּשֶׁת וּכְלֵי שָׁרֵת מְקַדְּשִׁים; מָה כְּלֵי שָׁרֵת – לֹא יְהֵא דָּבָר חוֹצֵץ בֵּינוֹ לְבֵין כְּלֵי שָׁרֵת, אַף רִצְפָּה – לֹא יְהֵא דָּבָר חוֹצֵץ בֵּינוֹ לְבֵין הָרִצְפָּה.

§ The mishna teaches that one who is standing upon vessels, or upon an animal, or upon the feet of another, is unfit to perform rites. The Gemara elaborates: From where do we derive this? This is derived as the Sage from the school of Rabbi Yishmael taught: Since the floor of the Temple courtyard sanctifies the priest to perform the service, and service vessels, i.e., priestly vestments, also sanctify him, one may draw a comparison between the two: Just as with regard to service vessels, nothing may interpose between the priest and the service vessel, so too with regard to the floor, nothing may interpose between the priest and the floor.

וּצְרִיכָא; דְּאִי אַשְׁמְעִינַן כְּלִי – מִשּׁוּם דְּלָאו מִינָא דְּבָשָׂר נִינְהוּ; אֲבָל בְּהֵמָה, דְּמִינָא דְּבָשָׂר הוּא – אֵימָא לָא. וְאִי אַשְׁמְעִינַן בְּהֵמָה – דְּלָא מִינָא דְּאָדָם הוּא; אֲבָל חֲבֵירוֹ, דְּאָדָם הוּא – אֵימָא לָא; צְרִיכָא.

The Gemara adds: And each of the three cases mentioned in the mishna is necessary. As, had the mishna taught us only that a vessel interposes between the priest’s feet and the floor, one might have thought that this is only because it is not a type of flesh, but with regard to an animal, which is a type of flesh, I will say that it does not constitute an interposition. And had it taught us only that an animal interposes, one might have thought that this is only because it is not of the human species, but another person, who is human, I will say that he does not interpose. Therefore, each is necessary.

תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: רַגְלוֹ אַחַת עַל הַכְּלִי וְרַגְלוֹ אַחַת עַל הָרִצְפָּה, רַגְלוֹ אַחַת עַל הָאֶבֶן וְרַגְלוֹ אַחַת עַל הָרִצְפָּה – רוֹאִין; כֹּל שֶׁאִילּוּ יִנָּטֵל הַכְּלִי וְתִנָּטֵל הָאֶבֶן, יָכוֹל לַעֲמוֹד עַל רַגְלוֹ אַחַת וְיַעֲבוֹד – עֲבוֹדָתוֹ כְּשֵׁירָה; וְאִם לָאו – עֲבוֹדָתוֹ פְּסוּלָה.

It is taught in a baraita that Rabbi Eliezer says: If one of the priest’s feet was on a vessel and one of his feet was on the floor, or if one of his feet was on a stone and one of his feet was on the floor, one sees: Any case where, were the vessel to be removed or the stone removed, he would still be able to stand on one foot and perform rites, his service is valid. But if he would not be able to stand on one foot, his service is disqualified.

בָּעֵי רַבִּי אַמֵּי: נִדַּלְדְּלָה הָאֶבֶן וְעָמַד עָלֶיהָ, מַהוּ? הֵיכָא דְּאֵין דַּעְתּוֹ לְחַבְּרָהּ – לָא תִּיבְּעֵי לָךְ, דְּוַדַּאי חָיְיצָא. כִּי תִּיבְּעֵי לָךְ – דְּדַעְתּוֹ לְחַבְּרָהּ. מַאי? כֵּיוָן דְּדַעְתּוֹ לְחַבְּרָהּ – כְּמָה דִּמְחַבְּרָא דָּמְיָא; אוֹ דִילְמָא, הַשְׁתָּא מִיהָא הָא תְּלִישָׁא?

Rabbi Ami raises a dilemma: If one of the stone tiles of the Temple floor came loose and began to wobble, and the priest stood on it, what is the halakha ? The Gemara elaborates: Do not raise the dilemma with regard to a case where he does not intend to attach the stone to the floor again, as it certainly interposes in such a case, since it is considered an item separate from the Temple. Rather, when you raise this dilemma, do so with regard to a case where he intends to attach it again. In such a case, what is the halakha ? Does one say that since he intends to attach it, it is considered like that which is already attached? Or perhaps now, at least, it is disconnected, and it is considered a separate item.

רַבָּה זוּטֵי בָּעֵי לַהּ הָכִי, בָּעֵי רַבִּי אַמֵּי: נֶעֶקְרָה הָאֶבֶן וְעָמַד בִּמְקוֹמָהּ, מַהוּ?

Rabba Zuti raises this dilemma like this: Rabbi Ami raises a dilemma: If one of the stone tiles was uprooted and the priest stood in its empty place, what is the halakha ?

מַאי קָא מִיבַּעְיָא לֵיהּ? כִּי קַדֵּישׁ דָּוִד – רִצְפָּה עֶלְיוֹנָה קַדֵּישׁ; אוֹ דִילְמָא עַד לְאַרְעִית תְּהוֹמָא קַדֵּישׁ, וְתִיבְּעֵי לֵיהּ כׇּל הָעֲזָרָה כּוּלָּהּ?

The Gemara interjects: What is the dilemma he is raising? Perhaps this is the dilemma: When King David sanctified the site of the Temple, did he sanctify the upper level of the floor but nothing underneath it, or perhaps he sanctified it to the depths of the earth? But if this is the dilemma, let him raise the dilemma with regard to the entire Temple courtyard, i.e., what is the halakha if the entire floor is removed?

לְעוֹלָם פְּשִׁיטָא לֵיהּ דְּעַד אַרְעִית תְּהוֹמָא קַדֵּישׁ; וְהָכִי קָמִיבַּעְיָא לֵיהּ: דֶּרֶךְ שֵׁירוּת בְּכָךְ, אוֹ אֵין דֶּרֶךְ שֵׁירוּת בְּכָךְ? תֵּיקוּ.

The Gemara responds: Actually, it is obvious to him that King David sanctified the site of the Temple to the depths of the earth, and this is the dilemma that he raised: When a priest stands on an unfinished part of the Temple floor, is this a normal manner of ministration, or is this not a normal manner of ministration? Concerning the dilemma itself, the Gemara responds: The dilemma shall stand unresolved.

קִיבֵּל בִּשְׂמֹאל – פָּסוּל, וְרַבִּי שִׁמְעוֹן מַכְשִׁיר. תָּנוּ רַבָּנַן: ״בְּאֶצְבָּעוֹ״ ״וְלָקַח״ – מְלַמֵּד שֶׁלֹּא תְּהֵא קַבָּלָה אֶלָּא בְּיָמִין. ״בְּאֶצְבָּעוֹ וְנָתַן״ – מְלַמֵּד שֶׁלֹּא תְּהֵא נְתִינָה אֶלָּא בְּיָמִין.

§ The mishna teaches: If the priest collected the blood with his left hand, the service is disqualified, and Rabbi Shimon deems it fit. The Sages taught: The verse states: “And the priest shall take of the blood of the sin offering with his finger and put it upon the corners of the altar” (Leviticus 4:25). The conjunction of the term “with his finger” and the term “and the priest shall take” teaches that the collection of the blood may be performed only with the right hand, since the word “finger” in the context of priesthood is always referring to the right hand. Likewise, the phrase “with his finger and put it” teaches that the placing of the blood may be performed only with the right hand.

אָמַר רַבִּי שִׁמְעוֹן: וְכִי נֶאֶמְרָה יָד בְּקַבָּלָה?! אֶלָּא ״בְּאֶצְבָּעוֹ וְנָתַן״ – שֶׁלֹּא תְּהֵא נְתִינָה אֶלָּא בְּיָמִין; הוֹאִיל וְלֹא נֶאֶמְרָה יָד בְּקַבָּלָה – קִיבֵּל בִּשְׂמֹאל כָּשֵׁר.

Rabbi Shimon said: But is the word: Hand, stated with regard to the collection of the blood? Rather, the verse states only: “With his finger and put it,” teaching that the placing of the blood may be performed only with the right hand. Since the word: Hand, is not stated with regard to the collection of the blood, even if one collected the blood with his left hand, the offering is fit.

וְרַבִּי שִׁמְעוֹן – מִמָּה נַפְשָׁךְ; אִי אִית לֵיהּ גְּזֵירָה שָׁוָה – כִּי לֹא נֶאֶמְרָה יָד בְּקַבָּלָה מַאי הָוֵי? וְאִי לֵית לֵיהּ גְּזֵירָה שָׁוָה – כִּי נֶאֶמְרָה יָד בְּקַבָּלָה מַאי הָוֵי?

The Gemara asks: But as for Rabbi Shimon, whichever way you look at it, his opinion is difficult. If he holds that one derives a verbal analogy from the passage discussing a leper (Leviticus, chapter 14), which indicates that all references to hands and fingers mean specifically the right hand, then even if the word: Hand, is not stated with regard to the collection of the blood, what of it? In any event, the word “finger” is stated. And if he does not hold that one derives this verbal analogy, then even if the word: Hand, were stated with regard to the collection of the blood, what of it? The word would have no significance.

אָמַר רַב יְהוּדָה: לְעוֹלָם לֵית לֵיהּ גְּזֵירָה שָׁוָה; וְהָכִי קָאָמַר: וְכִי נֶאֱמַר יַד יָמִין בְּקַבָּלָה?! הוֹאִיל וְלֹא נֶאֱמַר יַד יָמִין בְּקַבָּלָה, קִבֵּל בִּשְׂמֹאל – כָּשֵׁר.

Rav Yehuda says: Actually, he does not hold that one derives this verbal analogy. And this is what Rabbi Shimon is saying: But is the phrase: Right hand, stated with regard to the collection of the blood? Rather, since the phrase: Right hand, is not stated with regard to the collection of the blood, even if one collected the blood with his left hand, the offering is fit.

אֲמַר לֵיהּ רַבָּה: אִי הָכִי, אֲפִילּוּ נְתִינָה נָמֵי! וְעוֹד, וְכִי לֵית לֵיהּ לְרַבִּי שִׁמְעוֹן גְּזֵירָה שָׁוָה?! וְהָתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: כׇּל מָקוֹם שֶׁנֶּאֱמַר יָד – אֵינָהּ אֶלָּא יָמִין, אֶצְבַּע – אֵינָהּ אֶלָּא יָמִין!

Rabba said to him: If so, then even the rite of placing the blood should be valid when performed with the left hand, since the phrase: Right hand, does not appear with regard to it as well. And furthermore, does Rabbi Shimon really not hold that one derives this verbal analogy? But isn’t it taught in a baraita that Rabbi Shimon says: In every instance in the Torah that the word “hand” is stated, the verse is referring only to the right hand, and whenever the verse mentions “finger,” it is referring only to a finger of the right hand?

אֶלָּא אָמַר רָבָא: לְעוֹלָם אִית לֵיהּ גְּזֵירָה שָׁוָה; וְהָכִי קָאָמַר: וְכִי נֶאֶמְרָה יָד בְּקַבָּלָה?! הוֹאִיל וְלֹא נֶאֶמְרָה יָד בְּקַבָּלָה אֶלָּא אֶצְבַּע, וְאִי אֶפְשָׁר לְקַבֵּל בְּאֶצְבַּע; קִיבֵּל בִּשְׂמֹאל – כָּשֵׁר.

Rather, Rava says: Actually, Rabbi Shimon holds that one derives this verbal analogy, and this is what he is saying: But is the word: Hand, stated with regard to the collection of the blood? Since the word: Hand, is not stated with regard to the collection of the blood, but the word “finger” is stated, and collection cannot be performed with a finger alone, one must conclude that the word “finger” must actually be referring to the placing of the blood. Therefore, while the placing of the blood must be performed with the right hand, if one collected the blood with his left hand, the offering is fit.

אֲמַר לֵיהּ רַב סַמָּא בְּרֵיהּ דְּרַב אָשֵׁי לְרָבִינָא: אִיפְשָׁר דְּעָבֵיד לֵיהּ אֹזֶן לִשְׂפַת מִזְרָק, וּמְקַבֵּל בַּהּ!

Rav Samma, son of Rav Ashi, said to Ravina: But it is possible to fashion a small handle for the rim of the bowl, and one could then hold the bowl with his finger and collect the blood in it. If so, it is possible for one to collect the blood with only his finger.

אֶלָּא אָמַר אַבָּיֵי:

Rather, Abaye says: