Zevachim 52a

דְּבָרַאי לְגַוַּאי וּדְגַוַּאי לְבָרַאי; הָא אֵין לוֹ יְסוֹד לִפְנִימִי עַצְמוֹ!

such that with regard to an offering for which he sprinkles the blood on the external altar he should pour the remainder of the blood on the inner altar, and this is analogous to the halakha that he pours the remainder of the blood sprinkled on the inner altar on the base of the external altar, this is not possible. But the inner altar itself does not have a base, and therefore it is not possible to pour the remainder of the blood on the base of the inner altar. Therefore, the verse must teach that the remainder of the blood of the burnt offering is poured on the base of the external altar.

אוֹ אֵינוֹ אֶלָּא מִזְבְּחָהּ שֶׁל עוֹלָה יְהֵא לַיְסוֹד. מִי כְּתִיב ״אֶל יְסוֹד הָעוֹלָה״?! ״אֶל יְסוֹד מִזְבַּח הָעוֹלָה״ כְּתִיב!

The Gemara analyzes the next clause of the baraita : Or perhaps it is not so, but rather the verse serves to teach that any sprinkling of blood on the corners of the altar of the burnt offering will be done on a part of the altar where there is a base. The Gemara asks: How can the verse mean that? Is it written: At the base of the burnt offering? This would indicate that the blood of the burnt offering must be placed where there is a base. It is written in the verse: “At the base of the altar of burnt offering” (Leviticus 4:25).

אִי הֲוָה כְּתִיב ״אֶל יְסוֹד הָעוֹלָה״ – הֲוָה אָמֵינָא: בִּזְקִיפָה אֶל יְסוֹד; הַשְׁתָּא דִּכְתִיב: ״אֶל יְסוֹד מִזְבַּח הָעוֹלָה״ – אַגַּגּוֹ דִּיסוֹד.

The Gemara answers: Even if the verse were to be speaking about sprinkling the blood of the burnt offering and is not referring to pouring the remainder of the blood, the term “altar of” is necessary, because if it were written: At the base of the burnt offering, I would say that the priest must sprinkle the blood on the upright wall of the base of the altar, i.e., the side of the base, rather than on the upper surface of the base. Now that it is written: “At the base of the altar of the burnt offering,” it means that the blood must be sprinkled on the upper surface of the base.

אָמַר רַבִּי יִשְׁמָעֵאל: גַּג יְסוֹד לְמָה לִי קְרָא? קַל וָחוֹמֶר הוּא: וּמָה שְׁיָרֵי חַטָּאת, שֶׁאֵינָהּ מְכַפֶּרֶת – טְעוּנָה גַּג יְסוֹד; תְּחִלַּת עוֹלָה, שֶׁמְּכַפֶּרֶת – אֵינוֹ דִּין שֶׁטְּעוּנָה גַּג יְסוֹד?!

The Gemara explains the next clause of the baraita based on this understanding: Rabbi Yishmael said: Why do I need a verse to teach that the blood must be sprinkled on the upper surface of the base of the altar? It can be derived via an a fortiori inference: Just as the remainder of the blood of a sin offering, which does not effect atonement, nevertheless requires that it must be poured on the upper surface of the base of the altar, with regard to the initial sprinkling of the blood of a burnt offering, which effects atonement, is it not logical that it requires the upper surface of the base of the altar?

אָמַר רַבִּי עֲקִיבָא: וּמָה שְׁיָרֵי חַטָּאת, שֶׁאֵין מְכַפְּרִין וְאֵין בָּאִין לְכַפֵּר – טְעוּנָה גַּג יְסוֹד; תְּחִלַּת עוֹלָה, שֶׁמְּכַפֶּרֶת וּבָאָה לְכַפֵּר – אֵינוֹ דִּין שֶׁטְּעוּנָה גַּג יְסוֹד?! אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״אֶל יְסוֹד מִזְבַּח הָעוֹלָה״? תֵּן יְסוֹד (למזבח) [לְמִזְבְּחָהּ] שֶׁל עוֹלָה.

Rabbi Akiva explained similarly and said: And just as the remainder of the blood of a sin offering, which does not effect atonement and does not come for atonement, nevertheless requires that it must be poured on the upper surface of the base, with regard to the initial sprinkling of the blood of a burnt offering, which effects atonement and comes for atonement, is it not logical that it requires the upper surface of the base of the altar? The baraita concludes: If so, why must the verse state: “At the base of the altar of burnt offering” (Leviticus 4:25)? It is to teach that you must give a base to the altar of the burnt offering, i.e., that the remainder of any blood sprinkled on the altar must be poured on the base.

מַאי בֵּינַיְיהוּ? אָמַר רַב אַדָּא בַּר אַהֲבָה: שִׁירַיִם מְעַכְּבִים אִיכָּא בֵּינַיְיהוּ – מָר סָבַר מְעַכְּבִי, וּמָר סָבַר לָא מְעַכְּבִי.

The Gemara asks: What is the difference between the explanations of Rabbi Yishmael and Rabbi Akiva? Rav Adda bar Ahava says: The difference between them is whether failure to pour the remainder of the blood disqualifies the offering, so that all the sprinklings must be done again. One Sage, Rabbi Yishmael, holds that failure to pour the remainder of the blood does disqualify the offering. And one Sage, Rabbi Akiva, who adds the words: Which does not come for atonement, holds that failure to pour the remainder of the blood does not disqualify the offering.

רַב פָּפָּא אָמַר: דְּכוּלֵּי עָלְמָא – שִׁירַיִם אֵין מְעַכְּבִים; וְהָכָא בְּמִיצּוּי חַטַּאת הָעוֹף מְעַכֵּב קָא מִיפַּלְגִי – מָר סָבַר מְעַכֵּב, וּמָר סָבַר לָא מְעַכֵּב.

Rav Pappa says: Everyone agrees that failure to pour the remainder of the blood on the base does not disqualify the offering. But here they disagree with regard to the issue of whether failure to squeeze the blood from a bird sin offering after sprinkling the blood disqualifies the offering or not. One Sage, Rabbi Yishmael, holds that it does disqualify the offering, and one Sage, Rabbi Akiva, holds that it does not disqualify the offering.

תַּנְיָא כְּוָותֵיהּ דְּרַב פָּפָּא: ״וְאֵת כׇּל הַדָּם יִשְׁפֹּךְ״ – מָה תַּלְמוּד לוֹמַר ״הַפָּר״? לִימֵּד עַל פַּר יוֹם הַכִּיפּוּרִים, שֶׁטָּעוּן מַתַּן דָּמִים לַיְסוֹד. דִּבְרֵי רַבִּי.

It is taught in a baraita in accordance with the opinion of Rav Pappa that even Rabbi Yishmael agrees that failure to pour the remainder of the blood on the base does not disqualify the offering. The verse states: “And the priest shall sprinkle the blood upon the corners of the altar of sweet incense before the Lord, which is in the Tent of Meeting; and all the remaining blood of the bull he shall pour out at the base of the altar of burnt offering, which is at the entrance of the Tent of Meeting” (Leviticus 4:7). What is the meaning when the verse states “of the bull”? This seems superfluous, as the entire passage is referring to the bull. This serves to teach the halakha of another bull, i.e., the bull of Yom Kippur, which also requires placement of blood on the base of the external altar. This is the statement of Rabbi Yehuda HaNasi.

אָמַר רַבִּי יִשְׁמָעֵאל: קַל וָחוֹמֶר; וּמָה אִם מִי שֶׁאֵין נִכְנָס דָּמוֹ לִפְנִים חוֹבָה – טָעוּן יְסוֹד, מִי שֶׁנִּכְנַס דָּמוֹ לִפְנִים חוֹבָה – אֵינוֹ דִּין שֶׁטָּעוּן יְסוֹד?!

The baraita continues: Rabbi Yishmael said: It is not necessary for the Torah to write that the blood of the bull of Yom Kippur requires placement of blood on the base of the external altar. This is because it can be derived via an a fortiori inference: And just as if the bull of the anointed priest, i.e., the sin offering of a High Priest, with regard to which it is not obligatory to bring its blood inside the Sanctuary, i.e., it is not an obligatory offering, as he brings it only if he sins, nevertheless requires sprinkling blood on the base of the altar; with regard to the bull of Yom Kippur, with regard to which it is obligatory to bring its blood inside the Sanctuary, i.e., it must be brought every year, is it not logical that it requires sprinkling of its blood on the base of the altar?

אָמַר רַבִּי עֲקִיבָא: וּמָה מִי שֶׁאֵין דָּמוֹ נִכְנַס לִפְנַי וְלִפְנִים, בֵּין לְחוֹבָה בֵּין לְמִצְוָה – טָעוּן יְסוֹד, מִי שֶׁנִּכְנַס דָּמוֹ חוֹבָה לִפְנַי וְלִפְנִים – אֵינוֹ דִּין שֶׁטָּעוּן יְסוֹד?!

Rabbi Akiva said: Just as the bull of a High Priest, with regard to which its blood does not enter the innermost sanctum, whether as a fixed obligation or as a mitzva, nevertheless requires pouring of blood on the base of the altar, concerning the bull of Yom Kippur, with regard to which its blood enters the innermost sanctum as an obligation, is it not logical that it requires pouring of blood on the base of the altar?

יָכוֹל יְעַכְּבֶנּוּ? תַּלְמוּד לוֹמַר: ״וְכִלָּה מִכַּפֵּר אֶת הַקֹּדֶשׁ״ – שָׁלְמוּ כָּל הַכַּפָּרוֹת כּוּלָּן. דִּבְרֵי רַבִּי יִשְׁמָעֵאל.

The baraita continues: One might have thought that the reason the Torah writes the phrase “of the bull” is to teach that failure to place the blood on the base of the external altar disqualifies the offering. Therefore, the verse states with regard to the service of Yom Kippur, after sprinkling the blood in the Sanctuary: “And when he has made an end of atoning for the Sanctuary, and the Tent of Meeting, and the altar, he shall present the live goat” (Leviticus 16:20). This teaches that once he has sprinkled the blood in the innermost sanctum all the atonements are completed. This is the statement of Rabbi Yishmael.

קַל וָחוֹמֶר לְפַר כֹּהֵן מָשִׁיחַ מִשְּׂעִיר נָשִׂיא, מֵעַתָּה: וּמָה מִי שֶׁאֵין נִכְנָס דָּמוֹ לִפְנִים, לֹא חוֹבָה וְלָא מִצְוָה – טָעוּן יְסוֹד, מִי שֶׁנִּכְנַס דָּמוֹ לִפְנִים בֵּין לְחוֹבָה בֵּין לְמִצְוָה – אֵינוֹ דִּין שֶׁטָּעוּן יְסוֹד?!

The baraita continues: From now, i.e., based on this, one can state an a fortiori inference to derive the halakha of the bull of the anointed priest from the halakha of the goat of the king. Just as the goat sin offering of a king, with regard to which its blood does not enter inside the Sanctuary, whether as a fixed obligation or as a mitzva, but is sprinkled, like other individual sin offerings, on the external altar, requires that the blood be poured on the base of the altar (see Leviticus 4:25); with regard to the sin offering of a High Priest, the blood of which enters inside the Sanctuary, whether as a fixed obligation or as a mitzva, is it not logical that it should require pouring on the base of the altar?

יָכוֹל יְעַכְּבֶנּוּ? תַּלְמוּד לוֹמַר: ״וְאֶת כׇּל (הַדָּם) [דַּם הַפָּר] יִשְׁפֹּךְ״ –

If so, the verse that states that there is a requirement that the blood of the sin offering of a High Priest is poured on the base of the altar is apparently superfluous. One might have thought that the reason the Torah writes it is to teach that failure to pour the blood there disqualifies the offering. Therefore, the verse states: “And the priest shall sprinkle of the blood upon the corners of the altar of sweet incense before the Lord, which is in the Tent of Meeting, and all the remaining blood of the bull he shall pour out at the base of the altar of burnt offering, which is at the entrance of the Tent of Meeting” (Leviticus 4:7).

נִתְּקוֹ הַכָּתוּב לַעֲשֵׂה, וַעֲשָׂאוֹ שְׁיָרֵי מִצְוָה; לוֹמַר לְךָ: שִׁירַיִם אֵין מְעַכְּבִין.

The baraita explains: Since the verse inverted the terms in the clause, writing: “And all the remaining blood of the bull he shall pour out,” and not: He shall pour out all the remaining blood of the bull, the verse detaches this positive mitzva of pouring the remaining blood from the other mitzvot in the verse. And the verse thereby made this a non-essential mitzva, to tell you that failure to pour the remainder of the blood on the base of the altar does not disqualify the offering. This baraita supports Rav Pappa’s interpretation, that Rabbi Yishmael agrees that failure to pour the remainder of the blood on the base of the altar does not disqualify the offering.

וְסָבַר רַבִּי יִשְׁמָעֵאל: מִיצּוּי חַטַּאת הָעוֹף מְעַכֵּב?! וְהָתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה״ – וְהַנִּשְׁאָר יִמָּצֵה,

The Gemara asks: But does Rabbi Yishmael hold that failure to squeeze out the blood of a bird sin offering disqualifies the offering, as Rav Pappa explained? But the school of Rabbi Yishmael taught: The verse states: “And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the remainder of the blood shall be squeezed out at the base of the altar; it is a sin offering” (Leviticus 5:9). This means: And the remainder shall be squeezed out, i.e., it needs to be squeezed out only if some blood remains.