Mishnayos Zevachim Perek 8 Mishnah 7
Change text layout:
זבחים פרק ח׳ משנה ז׳
If blood fit for presentation was mixed with the blood of unfit offerings, there is no remedy. Therefore, the entire mixture shall be poured into the drain running through the Temple courtyard. Likewise, if blood fit for presentation was mixed with blood of exudate, i.e., that exudes from the neck after the initial spurt following its slaughter concludes, which is unfit for presentation, the entire mixture shall be poured into the Temple courtyard drain. Rabbi Eliezer deems this mixture fit for presentation. Even according to the first tanna, if the priest did not consult the authorities and placed the blood on the altar, the offering is fit.
נִתְעָרֵב בְּדַם פְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה. בְּדַם תַּמְצִית, יִשָּׁפֵךְ לָאַמָּה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. אִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר:
Bartenura
נתערב בדם הפסולים. כגון בדם שנשחט לחוץ לזמנו:
ישפך לאמה. לאמת המים העוברת בעזרה ויורדת לנחל קדרון. ולא אמרינן רואים אותו כאילו הוא מים ואם דם הכשר ניכר בהם יזרק, דגזרינן דלמא אתי לאכשורי דם פסולים בעינייהו. וכן דם התמצית. דמדאורייתא דם התמצית לא חזי לכפרה. דכתיב (ויקרא י״ז) כי נפש כל בשר בדם הוא ואני נתתיו לכם על המזבח לכפר. דם שהנפש יוצאה בו מכפר, ושאין הנפש יוצאה בו אינו מכפר. וגזרינן על דם הנפש שנתערב בדם התמצית, דלמא אתי לאכשורי בזריקה דם התמצית בעיניה:
רבי אליעזר מכשיר. לכתחלה בדם התמצית שנתערב עם דם הנפש. דסבר אין דם התמצית של בהמה מצוי להיות רבה על דם הנפש, הלכך אמאי נגזור, הוה ליה כנתערב דם החולין בדם הקדשים דלא גזרינן ביה מידי. וכשנתערב בדם פסולין דמלתא דשכיחא, לא פליג רבי אליעזר. ותנא קמא סבר פעמים שדם התמצית רבה על דם הנפש, הלכך גזר היכא דלא רבה אטו היכא דרבה. ומיהו היכא דלא נמלך הכהן בב״ד אם יתן מתערובת זו אם לאו ונתן מאליו, מודה ת״ק דכשר, דגזירה בעלמא היא ובדיעבד כשר. וכי אתי לאמלוכי, אמרינן ליה לשופכו אמה משום גזירה. והלכה כחכמים:
נתערב בדם הפסולים – as for example in blood that was ritually slaughtered outside of its proper time.
ישפך לאמה – to the river-arm/sewer that passes in the Temple courtyard and goes down to the Kidron ravine/river-bed. And we don’t state that we view it as if it is water, but if the kosher blood is recognized in them, he would sprinkle it, for we make the decree that perhaps he would come to make fit blood that is disqualified in their eyes. And similarly, the last blood that is oozing out of a vein. For from the Torah, the last blood that is oozing out of a vein is not appropriate for atonement. As it is written (Leviticus 17:11): “For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar.” The life blood that leaves through it atones, but when the soul doesn’t leave, it does not atone. And we make the decree on the life blood that was mixed with the last blood that is oozing out of a vein, for perhaps it comes to be made to be fit through the sprinkling of the last blood that is oozing out of a vein in his eyes.
רבי אליעזר מכשיר – ab initio with the last blood that is oozing out of a vein that was mixed with the blood of the soul. For he holds that the last blood that is oozing out of a vein of an animal is found to be greater than the life blood, therefore, why do we make a decree, it is to for him like when the blood of an unconsecrated animal is mixed with the blood of Holy Things, that we don’t decree anything regarding it. For when it is mixed with disqualified blood, which is a matter that is frequent, Rabbi Eliezer does not dispute. But the first Tanna/teacher holds that sometimes when the last blood that is oozing out of a vein is greater than the life blood. Therefore, he decreed where it was not greater, on account of the where it is greater. But however, where the Kohen took counsel with the Jewish court if he should give this mixture or if not, and he gave of his own accord, the first Tanna/teacher admits that it is kosher/appropriate, for it is mere decree and de facto it is kosher. But if he came to change his mind, we tell him that to pour it into the sewer because of the decree. And the Halakha is according to the Sages.