The opinions of Rabbi Yishmael and Rabbi Akiva mentioned in the braita seem to be almost identical. Two opinions are brought to explain the difference between them. One raises the possibility that the remnants would be an essential part of the sacrifice (in the inner sin offerings). This issue is further discussed. Even if one says that neither of them holds this way, Rami bar Hama tries to prove that there is a tanna who holds this.
Masechet Zevachim
Masechet Zevachim is sponsored by Esther Kremer in loving memory of her father, Manny Gross on his third yahrzeit. “He exemplified a path of holiness and purity, living with kedushah in his everyday life.”
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Ruth and David Kahan in honor of Dr. Jody Dushay and Prof. Paul Gompers. “In gratitude for the ongoing and incredibly gracious hospitality!”
Want to dedicate learning? Get started here:
0:00
0:00
Masechet Zevachim
Masechet Zevachim is sponsored by Esther Kremer in loving memory of her father, Manny Gross on his third yahrzeit. “He exemplified a path of holiness and purity, living with kedushah in his everyday life.”
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Ruth and David Kahan in honor of Dr. Jody Dushay and Prof. Paul Gompers. “In gratitude for the ongoing and incredibly gracious hospitality!”
Zevachim 52
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.
וְשֶׁאֵינוֹ נִשְׁאָר לֹא יִמָּצֵה! תְּרֵי תַּנָּאֵי וְאַלִּיבָּא דְּרַבִּי יִשְׁמָעֵאל.
And that which does not remain, i.e., if there is no blood remaining, he shall not squeeze it out. This indicates that failure to squeeze the blood does not disqualify the offering. The Gemara answers: There are two tanna’im, and they disagree with regard to the opinion of Rabbi Yishmael.
אָמַר רָמֵי בַּר חָמָא, הַאי תַּנָּא סָבַר: שִׁירַיִם מְעַכְּבִי. דְּתַנְיָא: ״הַכֹּהֵן הַמְחַטֵּא אֹתָהּ״ – אוֹתָהּ שֶׁנִּיתָּן דָּמָהּ לְמַעְלָה, וְלֹא אוֹתָהּ שֶׁנִּיתָּן דָּמָהּ לְמַטָּה.
The Gemara continues its discussion of the remainder of the blood. Rami bar Ḥama says: This following tanna holds that failure to pour the remainder of the blood of offerings whose blood is sprinkled inside the Sanctuary disqualifies the offering, as it is taught in a baraita: “The priest that sacrifices it for sin shall eat it” (Leviticus 6:19). The verse states the word “it” to teach that it, the offering whose blood was sprinkled correctly, above the red line of the altar, is valid, and the priest may eat the meat. But this is not so for an offering whose blood was sprinkled below the red line, which is disqualified.
אָמַרְתָּ: וְכִי מֵאַיִן בָּאתָה? מִכְּלָל שֶׁנֶּאֱמַר: ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ עַל מִזְבַּח וְגוֹ׳״ – לָמַדְנוּ לַנִּיתָּנִין בְּמַתַּן אַרְבַּע, שֶׁאִם נְתָנָן בְּמַתָּנָה אַחַת – כִּיפֵּר. יָכוֹל אַף הַנִּיתָּנִין לְמַעְלָה שֶׁנְּתָנָן לְמַטָּה כִּיפֵּר?
The baraita continues: You said this, but from where did you come? In other words, why would one think that such an offering is valid, so that the verse needs to teach that it is not? The baraita explains: From the fact that it is stated: “And you shall offer your burnt offerings, the flesh and the blood, upon the altar of the Lord your God; and the blood of your offerings shall be poured out against the altar of the Lord your God, and you shall eat the flesh” (Deuteronomy 12:27), we learned that with regard to those offerings whose blood is placed with four placements on the corners of the altar, that if the priest placed them with only one placement, he has effected atonement. Therefore, since it is derived that if the priest does not present the blood on the specified corners of the altar, the offering is nevertheless valid, one might have thought that blood that should have been placed above the red line but that one placed below the red line effects atonement as well, and the offering is valid.
וְדִין הוּא – נֶאֶמְרוּ דָּמִים לְמַעְלָה, וְנֶאֶמְרוּ דָּמִים לְמַטָּן; מָה דָּמִים הָאֲמוּרִים לְמַטָּן שֶׁנְּתָנָן לְמַעְלָן – לֹא כִּיפֵּר, אַף דָּמִים הָאֲמוּרִים לְמַעְלָן – אִם נָתַן לְמַטָּה לֹא כִּיפֵּר!
The baraita continues: And it would seem there is a logical inference to counter this logic. It is stated that blood is to be sprinkled above the red line, referring to the blood of an animal sin offering, which is to be sprinkled on the corners on the upper half of the altar, and it is stated that blood is to be sprinkled below the red line, referring to the blood of a bird sin offering, which is to be sprinkled on the lower half of the altar. Just as with regard to the blood about which it is stated that it is to be below the red line, if it is a case where one placed it above the red line, it does not effect atonement, as the Sages derived from the verse: “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), so too, with regard to the blood, about which it is stated that it is to be above the red line, if it is a case where one placed it below the red line, it does not effect atonement.
לֹא; אִם אָמַרְתָּ בַּתַּחְתּוֹנִים שֶׁנִּיתָּנִין בִּנְתִינָה לְמַעְלָה שֶׁאֵין סוֹפָן לְמַעְלָן – לֹא כִּיפֵּר; תֹּאמַר בָּעֶלְיוֹנִים שֶׁנְּתָנָן לְמַטָּה, שֶׁיֵּשׁ מֵהֶן קָרֵב לְמַטָּה?!
This logical inference is rejected: No, if you said that this is the halakha with regard to the blood of a bird sin offering, which is to be sprinkled below the red line that was placed with a placement above the red line, that may be because they will not ultimately be sprinkled above. For this reason it does not effect atonement. Shall you also say that this is the halakha with regard to the blood that is to be sprinkled above the red line, i.e., the blood of an animal sin offering, but which one placed below the red line, that it will not effect atonement? The blood that is to be sprinkled above the red line is different, as some of it is sacrificed below the red line, when the remainder of the blood is poured on the base of the altar.
דָּמִים (שִׁירַיִים) הַפְּנִימִיִּים יוֹכִיחוּ – שֶׁיֵּשׁ מֵהֶן קָרֵב בַּחוּץ, וְאִם נְתָנָן בַּתְּחִלָּה בַּחוּץ לֹא כִּיפֵּר!
The baraita responds: The blood that is placed inside the Sanctuary will prove it, as some of it is sacrificed outside, but if the priest initially placed the blood on the altar outside the Sanctuary it does not effect atonement.
לֹא; אִם אָמַרְתָּ בְּדָמִים הַפְּנִימִיִּים – שֶׁאֵין מִזְבֵּחַ הַפְּנִימִי מְמָרְקָן; תֹּאמַר בְּעֶלְיוֹנִים – שֶׁהֲרֵי קְרָנוֹת מְמָרְקוֹת אוֹתָן; אִם נְתָנָן לְמַטָּה – כְּשֵׁרִים!
The baraita rejects this proof: No, if you said that this is the halakha with regard to the blood that is placed inside the Sanctuary, concerning which the inner altar does not complete the atonement, as they require additional blood placements, shall you also say that this is the halakha with regard to the blood offered above the red line, i.e., the blood of an animal sin offering, concerning which the corners of the altar complete the atonement? Accordingly, it is possible to say that if one placed them below the red line they are valid.
תַּלְמוּד לוֹמַר: ״אוֹתָהּ״ – אוֹתָהּ שֶׁנִּיתָּן דָּמִים לְמַעְלָה, וְלֹא שֶׁנִּיתָּן דָּמָהּ לְמַטָּה.
The baraita concludes: To counter this reasoning, the verse states with regard to an animal sin offering that is sacrificed outside: “The priest that sacrifices it for sin shall eat it” (Leviticus 6:19), to emphasize that it, the offering whose blood was placed correctly, above the red line of the altar, is valid, and the priest may eat the meat. But this is not so for an offering whose blood was placed below the red line, which is disqualified.
מַאי שֶׁאֵין מִזְבֵּחַ הַפְּנִימִי מְמָרְקָן? לָאו אֵלּוּ שִׁירַיִים?!
Rami bar Ḥama proves his point: What does the baraita mean when it says: If you said that this is the halakha with regard to the blood that is placed inside the Sanctuary, concerning which the inner altar does not complete the atonement? What is required to complete the atonement? Is it not referring to this remainder of the blood and is teaching that failure to pour the remainder of the blood on the base of the altar disqualifies the offering?
אֲמַר לֵיהּ רָבָא: אִי הָכִי, תֵּיתֵי בְּקַל וָחוֹמֶר:
Rava said to Rami bar Ḥama: If so, that the tanna of the baraita holds that failure to pour the remainder of the blood of the offerings whose blood is sprinkled inside the Sanctuary disqualifies the offering, you could derive the halakha that if the priest sprinkled the blood below the red line the offering is disqualified via an a fortiori inference.
מָה שִׁירַיִים הַפְּנִימִיִּים, שֶׁסּוֹפָן חוֹבָה בַּחוּץ – עֲשָׂאָן בַּתְּחִלָּה בַּחוּץ לֹא כִּיפֵּר; הַנִּיתָּנִין לְמַעְלָה, שֶׁאֵין סוֹפָן חוֹבָה לְמַטָּה, וַעֲשָׂאָן בַּתְּחִלָּה לְמַטָּה – אֵינוֹ דִּין שֶׁלֹּא כִּיפֵּר?!
Just as it is with regard to the remainder of the blood of the offerings of the inner altar, concerning which their ultimate rite, pouring on the base of the altar, is obligatory on the external altar, but if the priest initially performed the rite of placing the blood on the external altar, it does not effect atonement, with regard to those offerings whose blood is placed above the red line, concerning which their ultimate rite, pouring on the base of the altar, is not obligatory below the red line of the altar, and the priest initially performed the rite of placing the blood below the red line, is it not logical that it does not effect atonement? Since the baraita does not advance this claim, but derived the halakha from a verse, this indicates that pouring the remainder of the blood is not obligatory.
אֶלָּא אֵין מִזְבֵּחַ הַפְּנִימִי מְמָרְקָן בִּלְבַד, אֶלָּא פָּרוֹכֶת.
Rava continues: Rather, when the baraita states that the blood of the offerings offered inside the Sanctuary are those concerning which the inner altar does not complete the atonement it means that the inner altar does not complete the atonement alone, but rather requires that blood also be sprinkled inside the Sanctuary on the Curtain separating the Sanctuary and Holy of Holies.
תָּנוּ רַבָּנַן: ״וְכִלָּה מִכַּפֵּר״ – אִם כִּיפֵּר כִּלָּה, וְאִם לֹא כִּיפֵּר לָא כִּלָּה. דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי יְהוּדָה, מִפְּנֵי מָה לֹא נֹאמַר: אִם כִּלָּה כִּיפֵּר, אִם לֹא כִּלָּה לֹא כִּיפֵּר? שֶׁאִם חִיסַּר אַחַת מִכׇּל הַמַּתָּנוֹת – לֹא עָשָׂה וְלֹא כְלוּם.
§ The Sages taught in a baraita: The verse states concerning the sacrificial rite performed by the High Priest on Yom Kippur: “And when he has finished atoning for the Sanctuary, and the Tent of Meeting, and the altar, he shall present the live goat” (Leviticus 16:20). This verse indicates that if he performed the atonement, he has finished the service, but if he did not perform the atonement, he has not finished. This is the statement of Rabbi Akiva. Rabbi Yehuda said to him: For what reason do we not say: If he finished, he has performed atonement, but if he did not finish, he has not performed atonement? This derivation would indicate that if one of any of the blood placements is lacking it is as though he did nothing.
מַאי בֵּינַיְיהוּ? רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי; חַד אָמַר: מַשְׁמָעוּת דּוֹרְשִׁין אִיכָּא בֵּינַיְיהוּ, וְחַד אָמַר: שִׁירַיִים מְעַכְּבִין אִיכָּא בֵּינַיְיהוּ.
The Gemara clarifies the two opinions: What is the difference between them? Rabbi Yoḥanan and Rabbi Yehoshua ben Levi engaged in a dispute concerning this. One says that interpretation of the meaning of the verse is the difference between them, i.e., there is no halakhic difference between them but only a dispute as to how to interpret the verses. And one says that there is a difference between them with regard to whether failure to pour the remainder of the blood at the base of the altar disqualifies the offering. According to Rabbi Akiva, it does not disqualify the offering, whereas Rabbi Yehuda maintains that it does disqualify the offering.
תִּסְתַּיֵּים דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הוּא דְּאָמַר: שִׁירַיִים דִּמְעַכְּבִי; דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: לְדִבְרֵי הָאוֹמֵר שִׁירַיִים מְעַכְּבִין – מֵבִיא פַּר אֶחָד, וּמַתְחִיל בַּתְּחִלָּה בִּפְנִים.
The Gemara suggests: It may be concluded that Rabbi Yehoshua ben Levi is the one who says that Rabbi Akiva and Rabbi Yehuda disagree as to whether or not failure to pour the remainder of the blood on the altar disqualifies the offering. As Rabbi Yehoshua ben Levi says: According to the statement of the one who says that failure to pour the remainder of the blood on the base of the altar disqualifies the offering, if the priest finished placing the blood on the inner altar and the blood was spilled before he poured the remainder on the external altar, he must bring one bull and slaughter it, and begin the sprinkling of the blood as he did initially on the inner altar, so that there will be blood remaining from the sprinkling, and then he pours the remainder of the blood on the external altar. Rabbi Yehoshua ben Levi discusses the opinion that failure to pour the remainder of the blood on the base of the altar disqualifies the offering, apparently in reference to the baraita cited here.
אַטּוּ רַבִּי יוֹחָנָן לֵית לֵיהּ הָא סְבָרָא?! וְהָאָמַר רַבִּי יוֹחָנָן: תַּנָּא רַבִּי נְחֶמְיָה כְּדִבְרֵי הָאוֹמֵר שִׁירַיִם מְעַכְּבִין!
The Gemara asks: Is that to say that Rabbi Yoḥanan does not agree with this reasoning? But doesn’t Rabbi Yoḥanan himself say (111a): Rabbi Neḥemya taught a halakha in accordance with the statement of the one who says that failure to pour the remainder of blood disqualifies the offering? Rabbi Yoḥanan also discusses the opinion of a tanna who holds that failure to pour the remainder of blood disqualifies the offering, apparently in reference to the baraita cited here.
אֶלָּא כְּדִבְרֵי הָאוֹמֵר – וְלָאו לְהָנֵי תַּנָּאֵי; הָכָא נָמֵי, כְּדִבְרֵי הָאוֹמֵר – וְלָאו לְהָנֵי תַּנָּאֵי.
Rather, there is no proof that Rabbi Yoḥanan is referring to the dispute between Rabbi Akiva and Rabbi Yehuda. He is stating a halakha in accordance with the statement of the one who says that it disqualifies the offering, whichever tanna that may be, but he is not referring to the dispute between these tanna’im. Here too, Rabbi Yehoshua ben Levi is stating a halakha in accordance with the statement of the one who says that it disqualifies the offering, whichever tanna that may be, but he is not referring to the dispute between these tanna’im.
מַתְנִי׳ חַטּאוֹת הַצִּבּוּר וְהַיָּחִיד – אֵלּוּ הֵן חַטְּאוֹת הַצִּבּוּר? שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת. שְׁחִיטָתָן בַּצָּפוֹן, וְקִיבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. כֵּיצַד?
MISHNA: These are the halakhot of the communal and the individual sin offerings. These are the communal sin offerings: Goats of the New Moon and of the Festivals. Their slaughter is in the north of the Temple courtyard, and the collection of their blood in a service vessel is in the north, and their blood requires four placements on the four corners of the altar. How did the priest do so?
Follow
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Din & Daf: The Role of the Mizbeach (altar) and the Identity of the Mikdash
10.30.2025 | ח׳ בחשון תשפ״ו
Zevahim 38: When Beit Hillel Turns Stringent and Beit Shammai Lenient
10.22.2025 | ל׳ בתשרי תשפ״ו
Zevahim 37: Different Interpretations: Meaning and Reading
10.21.2025 | כ״ט בתשרי תשפ״ו
Zevahim 37: Different Interpretations: Meaning and Reading
10.21.2025 | כ״ט בתשרי תשפ״ו
Din & Daf: Kodshei Kodashim vs. Kodashim Kalim – What’s the Difference?
10.21.2025 | כ״ט בתשרי תשפ״ו
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
Joanna Rom
Northwest Washington, United States
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Laura Major
Yad Binyamin, Israel
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
Madeline Cohen
London, United Kingdom
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Miriam Pollack
Honolulu, Hawaii, United States
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Judith Weil
Raanana, Israel
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Hannah Lee
Pennsylvania, United States
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Wendy Rozov
Phoenix, AZ, United States
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
Rhona Fink
San Diego, United States
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
Rabbi Nicki Greninger
California, United States
Robin Zeiger
Tel Aviv, Israel
I start learning Daf Yomi in January 2020. The daily learning with Rabbanit Michelle has kept me grounded in this very uncertain time. Despite everything going on – the Pandemic, my personal life, climate change, war, etc… I know I can count on Hadran’s podcast to bring a smile to my face.
Deb Engel
Los Angeles, United States
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Wendy Dickstein
Jerusalem, Israel
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Caroline Levison
Borehamwood, United Kingdom
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Karena Perry
Los Angeles, United States
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Mona Fishbane
Teaneck NJ, United States
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Terri Krivosha
Minneapolis, United States
Zevachim 52
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.
וְשֶׁאֵינוֹ נִשְׁאָר לֹא יִמָּצֵה! תְּרֵי תַּנָּאֵי וְאַלִּיבָּא דְּרַבִּי יִשְׁמָעֵאל.
And that which does not remain, i.e., if there is no blood remaining, he shall not squeeze it out. This indicates that failure to squeeze the blood does not disqualify the offering. The Gemara answers: There are two tanna’im, and they disagree with regard to the opinion of Rabbi Yishmael.
אָמַר רָמֵי בַּר חָמָא, הַאי תַּנָּא סָבַר: שִׁירַיִם מְעַכְּבִי. דְּתַנְיָא: ״הַכֹּהֵן הַמְחַטֵּא אֹתָהּ״ – אוֹתָהּ שֶׁנִּיתָּן דָּמָהּ לְמַעְלָה, וְלֹא אוֹתָהּ שֶׁנִּיתָּן דָּמָהּ לְמַטָּה.
The Gemara continues its discussion of the remainder of the blood. Rami bar Ḥama says: This following tanna holds that failure to pour the remainder of the blood of offerings whose blood is sprinkled inside the Sanctuary disqualifies the offering, as it is taught in a baraita: “The priest that sacrifices it for sin shall eat it” (Leviticus 6:19). The verse states the word “it” to teach that it, the offering whose blood was sprinkled correctly, above the red line of the altar, is valid, and the priest may eat the meat. But this is not so for an offering whose blood was sprinkled below the red line, which is disqualified.
אָמַרְתָּ: וְכִי מֵאַיִן בָּאתָה? מִכְּלָל שֶׁנֶּאֱמַר: ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ עַל מִזְבַּח וְגוֹ׳״ – לָמַדְנוּ לַנִּיתָּנִין בְּמַתַּן אַרְבַּע, שֶׁאִם נְתָנָן בְּמַתָּנָה אַחַת – כִּיפֵּר. יָכוֹל אַף הַנִּיתָּנִין לְמַעְלָה שֶׁנְּתָנָן לְמַטָּה כִּיפֵּר?
The baraita continues: You said this, but from where did you come? In other words, why would one think that such an offering is valid, so that the verse needs to teach that it is not? The baraita explains: From the fact that it is stated: “And you shall offer your burnt offerings, the flesh and the blood, upon the altar of the Lord your God; and the blood of your offerings shall be poured out against the altar of the Lord your God, and you shall eat the flesh” (Deuteronomy 12:27), we learned that with regard to those offerings whose blood is placed with four placements on the corners of the altar, that if the priest placed them with only one placement, he has effected atonement. Therefore, since it is derived that if the priest does not present the blood on the specified corners of the altar, the offering is nevertheless valid, one might have thought that blood that should have been placed above the red line but that one placed below the red line effects atonement as well, and the offering is valid.
וְדִין הוּא – נֶאֶמְרוּ דָּמִים לְמַעְלָה, וְנֶאֶמְרוּ דָּמִים לְמַטָּן; מָה דָּמִים הָאֲמוּרִים לְמַטָּן שֶׁנְּתָנָן לְמַעְלָן – לֹא כִּיפֵּר, אַף דָּמִים הָאֲמוּרִים לְמַעְלָן – אִם נָתַן לְמַטָּה לֹא כִּיפֵּר!
The baraita continues: And it would seem there is a logical inference to counter this logic. It is stated that blood is to be sprinkled above the red line, referring to the blood of an animal sin offering, which is to be sprinkled on the corners on the upper half of the altar, and it is stated that blood is to be sprinkled below the red line, referring to the blood of a bird sin offering, which is to be sprinkled on the lower half of the altar. Just as with regard to the blood about which it is stated that it is to be below the red line, if it is a case where one placed it above the red line, it does not effect atonement, as the Sages derived from the verse: “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), so too, with regard to the blood, about which it is stated that it is to be above the red line, if it is a case where one placed it below the red line, it does not effect atonement.
לֹא; אִם אָמַרְתָּ בַּתַּחְתּוֹנִים שֶׁנִּיתָּנִין בִּנְתִינָה לְמַעְלָה שֶׁאֵין סוֹפָן לְמַעְלָן – לֹא כִּיפֵּר; תֹּאמַר בָּעֶלְיוֹנִים שֶׁנְּתָנָן לְמַטָּה, שֶׁיֵּשׁ מֵהֶן קָרֵב לְמַטָּה?!
This logical inference is rejected: No, if you said that this is the halakha with regard to the blood of a bird sin offering, which is to be sprinkled below the red line that was placed with a placement above the red line, that may be because they will not ultimately be sprinkled above. For this reason it does not effect atonement. Shall you also say that this is the halakha with regard to the blood that is to be sprinkled above the red line, i.e., the blood of an animal sin offering, but which one placed below the red line, that it will not effect atonement? The blood that is to be sprinkled above the red line is different, as some of it is sacrificed below the red line, when the remainder of the blood is poured on the base of the altar.
דָּמִים (שִׁירַיִים) הַפְּנִימִיִּים יוֹכִיחוּ – שֶׁיֵּשׁ מֵהֶן קָרֵב בַּחוּץ, וְאִם נְתָנָן בַּתְּחִלָּה בַּחוּץ לֹא כִּיפֵּר!
The baraita responds: The blood that is placed inside the Sanctuary will prove it, as some of it is sacrificed outside, but if the priest initially placed the blood on the altar outside the Sanctuary it does not effect atonement.
לֹא; אִם אָמַרְתָּ בְּדָמִים הַפְּנִימִיִּים – שֶׁאֵין מִזְבֵּחַ הַפְּנִימִי מְמָרְקָן; תֹּאמַר בְּעֶלְיוֹנִים – שֶׁהֲרֵי קְרָנוֹת מְמָרְקוֹת אוֹתָן; אִם נְתָנָן לְמַטָּה – כְּשֵׁרִים!
The baraita rejects this proof: No, if you said that this is the halakha with regard to the blood that is placed inside the Sanctuary, concerning which the inner altar does not complete the atonement, as they require additional blood placements, shall you also say that this is the halakha with regard to the blood offered above the red line, i.e., the blood of an animal sin offering, concerning which the corners of the altar complete the atonement? Accordingly, it is possible to say that if one placed them below the red line they are valid.
תַּלְמוּד לוֹמַר: ״אוֹתָהּ״ – אוֹתָהּ שֶׁנִּיתָּן דָּמִים לְמַעְלָה, וְלֹא שֶׁנִּיתָּן דָּמָהּ לְמַטָּה.
The baraita concludes: To counter this reasoning, the verse states with regard to an animal sin offering that is sacrificed outside: “The priest that sacrifices it for sin shall eat it” (Leviticus 6:19), to emphasize that it, the offering whose blood was placed correctly, above the red line of the altar, is valid, and the priest may eat the meat. But this is not so for an offering whose blood was placed below the red line, which is disqualified.
מַאי שֶׁאֵין מִזְבֵּחַ הַפְּנִימִי מְמָרְקָן? לָאו אֵלּוּ שִׁירַיִים?!
Rami bar Ḥama proves his point: What does the baraita mean when it says: If you said that this is the halakha with regard to the blood that is placed inside the Sanctuary, concerning which the inner altar does not complete the atonement? What is required to complete the atonement? Is it not referring to this remainder of the blood and is teaching that failure to pour the remainder of the blood on the base of the altar disqualifies the offering?
אֲמַר לֵיהּ רָבָא: אִי הָכִי, תֵּיתֵי בְּקַל וָחוֹמֶר:
Rava said to Rami bar Ḥama: If so, that the tanna of the baraita holds that failure to pour the remainder of the blood of the offerings whose blood is sprinkled inside the Sanctuary disqualifies the offering, you could derive the halakha that if the priest sprinkled the blood below the red line the offering is disqualified via an a fortiori inference.
מָה שִׁירַיִים הַפְּנִימִיִּים, שֶׁסּוֹפָן חוֹבָה בַּחוּץ – עֲשָׂאָן בַּתְּחִלָּה בַּחוּץ לֹא כִּיפֵּר; הַנִּיתָּנִין לְמַעְלָה, שֶׁאֵין סוֹפָן חוֹבָה לְמַטָּה, וַעֲשָׂאָן בַּתְּחִלָּה לְמַטָּה – אֵינוֹ דִּין שֶׁלֹּא כִּיפֵּר?!
Just as it is with regard to the remainder of the blood of the offerings of the inner altar, concerning which their ultimate rite, pouring on the base of the altar, is obligatory on the external altar, but if the priest initially performed the rite of placing the blood on the external altar, it does not effect atonement, with regard to those offerings whose blood is placed above the red line, concerning which their ultimate rite, pouring on the base of the altar, is not obligatory below the red line of the altar, and the priest initially performed the rite of placing the blood below the red line, is it not logical that it does not effect atonement? Since the baraita does not advance this claim, but derived the halakha from a verse, this indicates that pouring the remainder of the blood is not obligatory.
אֶלָּא אֵין מִזְבֵּחַ הַפְּנִימִי מְמָרְקָן בִּלְבַד, אֶלָּא פָּרוֹכֶת.
Rava continues: Rather, when the baraita states that the blood of the offerings offered inside the Sanctuary are those concerning which the inner altar does not complete the atonement it means that the inner altar does not complete the atonement alone, but rather requires that blood also be sprinkled inside the Sanctuary on the Curtain separating the Sanctuary and Holy of Holies.
תָּנוּ רַבָּנַן: ״וְכִלָּה מִכַּפֵּר״ – אִם כִּיפֵּר כִּלָּה, וְאִם לֹא כִּיפֵּר לָא כִּלָּה. דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי יְהוּדָה, מִפְּנֵי מָה לֹא נֹאמַר: אִם כִּלָּה כִּיפֵּר, אִם לֹא כִּלָּה לֹא כִּיפֵּר? שֶׁאִם חִיסַּר אַחַת מִכׇּל הַמַּתָּנוֹת – לֹא עָשָׂה וְלֹא כְלוּם.
§ The Sages taught in a baraita: The verse states concerning the sacrificial rite performed by the High Priest on Yom Kippur: “And when he has finished atoning for the Sanctuary, and the Tent of Meeting, and the altar, he shall present the live goat” (Leviticus 16:20). This verse indicates that if he performed the atonement, he has finished the service, but if he did not perform the atonement, he has not finished. This is the statement of Rabbi Akiva. Rabbi Yehuda said to him: For what reason do we not say: If he finished, he has performed atonement, but if he did not finish, he has not performed atonement? This derivation would indicate that if one of any of the blood placements is lacking it is as though he did nothing.
מַאי בֵּינַיְיהוּ? רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי; חַד אָמַר: מַשְׁמָעוּת דּוֹרְשִׁין אִיכָּא בֵּינַיְיהוּ, וְחַד אָמַר: שִׁירַיִים מְעַכְּבִין אִיכָּא בֵּינַיְיהוּ.
The Gemara clarifies the two opinions: What is the difference between them? Rabbi Yoḥanan and Rabbi Yehoshua ben Levi engaged in a dispute concerning this. One says that interpretation of the meaning of the verse is the difference between them, i.e., there is no halakhic difference between them but only a dispute as to how to interpret the verses. And one says that there is a difference between them with regard to whether failure to pour the remainder of the blood at the base of the altar disqualifies the offering. According to Rabbi Akiva, it does not disqualify the offering, whereas Rabbi Yehuda maintains that it does disqualify the offering.
תִּסְתַּיֵּים דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הוּא דְּאָמַר: שִׁירַיִים דִּמְעַכְּבִי; דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: לְדִבְרֵי הָאוֹמֵר שִׁירַיִים מְעַכְּבִין – מֵבִיא פַּר אֶחָד, וּמַתְחִיל בַּתְּחִלָּה בִּפְנִים.
The Gemara suggests: It may be concluded that Rabbi Yehoshua ben Levi is the one who says that Rabbi Akiva and Rabbi Yehuda disagree as to whether or not failure to pour the remainder of the blood on the altar disqualifies the offering. As Rabbi Yehoshua ben Levi says: According to the statement of the one who says that failure to pour the remainder of the blood on the base of the altar disqualifies the offering, if the priest finished placing the blood on the inner altar and the blood was spilled before he poured the remainder on the external altar, he must bring one bull and slaughter it, and begin the sprinkling of the blood as he did initially on the inner altar, so that there will be blood remaining from the sprinkling, and then he pours the remainder of the blood on the external altar. Rabbi Yehoshua ben Levi discusses the opinion that failure to pour the remainder of the blood on the base of the altar disqualifies the offering, apparently in reference to the baraita cited here.
אַטּוּ רַבִּי יוֹחָנָן לֵית לֵיהּ הָא סְבָרָא?! וְהָאָמַר רַבִּי יוֹחָנָן: תַּנָּא רַבִּי נְחֶמְיָה כְּדִבְרֵי הָאוֹמֵר שִׁירַיִם מְעַכְּבִין!
The Gemara asks: Is that to say that Rabbi Yoḥanan does not agree with this reasoning? But doesn’t Rabbi Yoḥanan himself say (111a): Rabbi Neḥemya taught a halakha in accordance with the statement of the one who says that failure to pour the remainder of blood disqualifies the offering? Rabbi Yoḥanan also discusses the opinion of a tanna who holds that failure to pour the remainder of blood disqualifies the offering, apparently in reference to the baraita cited here.
אֶלָּא כְּדִבְרֵי הָאוֹמֵר – וְלָאו לְהָנֵי תַּנָּאֵי; הָכָא נָמֵי, כְּדִבְרֵי הָאוֹמֵר – וְלָאו לְהָנֵי תַּנָּאֵי.
Rather, there is no proof that Rabbi Yoḥanan is referring to the dispute between Rabbi Akiva and Rabbi Yehuda. He is stating a halakha in accordance with the statement of the one who says that it disqualifies the offering, whichever tanna that may be, but he is not referring to the dispute between these tanna’im. Here too, Rabbi Yehoshua ben Levi is stating a halakha in accordance with the statement of the one who says that it disqualifies the offering, whichever tanna that may be, but he is not referring to the dispute between these tanna’im.
מַתְנִי׳ חַטּאוֹת הַצִּבּוּר וְהַיָּחִיד – אֵלּוּ הֵן חַטְּאוֹת הַצִּבּוּר? שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת. שְׁחִיטָתָן בַּצָּפוֹן, וְקִיבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. כֵּיצַד?
MISHNA: These are the halakhot of the communal and the individual sin offerings. These are the communal sin offerings: Goats of the New Moon and of the Festivals. Their slaughter is in the north of the Temple courtyard, and the collection of their blood in a service vessel is in the north, and their blood requires four placements on the four corners of the altar. How did the priest do so?
Follow
