Jerusalem Talmud Pesachim 5:8

משנה: כְּמַעֲשֵׂהוּ בַחוֹל כָּךְ מַעֲשֵׂהוּ בַשַּׁבָּת אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִין אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רִבִּי יְהוּדָה אוֹמֵר כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרוֹבֶת וּזְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ וְלֹא הוֹדוּ לוֹ חֲכָמִים׃ MISHNAH: As it is done on weekdays it is done on the Sabbath, only that the priests rinse the courtyard against the wish of the Sages²¹⁹Between two groups entering the courtyard they were stopping the flow of the water canal passing through the courtyard to flood the stone floor and thereby cleansing it (Tosephta 4:12). This is a rabbinic Sabbath infraction.. Rebbi Jehudah says, one was filling a cup of the mixture of blood²²⁰Covering the floor. and poured it in a single pouring on the altar, but the Sages did not agree with him.

הלכה: אָמַר רִבִּי יוֹנָתָן. לֹא כָל־שְׁבוּת הִתִּירוּ בַמִּקְדָּשׁ. וְהָיוּ הַכֹּהֲנִים מִשְׁתַּקְּעִין בַּדָּם עַד אַרְכּוֹבוֹתֵיהֶן. כֵּיצַד הָיוּ עוֹשִׂין. מַסְטָוִיּוֹת הָיוּ עוֹשִׂין לָהֶן. HALAKHAH: Rebbi Jonathan said²²¹In Eruvin 10:11:2" href="/Jerusalem_Talmud_Eruvin.10.11.2">Eruvin 10 (Note 133), the statement is in the name of the last generation R. Yose ben R. Abun instead of the first generation R. Jonathan. The statement explained why the inundating of the Temple courtyard was frowned upon by the pharisaic establishment., not every rabbinic Sabbath prohibition was permitted in the Temple. The priest would have sunk into the blood up to their knees²²²This would have dirtied the priestly garments and made them unfit for service. The sweeping was necessary and therefore the displeasure of the Sages misplaced.. How did they do it? They made them benches²²³The priests stood on elevated benches above the accumulated blood. Since the priestly garments are enumerated in Exodus.28">Ex. 28 and shoes are not mentioned there, the priests had to officiate barefoot, their feet touching the floor of the courtyard. Therefore one has to assume that the benches were rows of stones connected to the floor and counted as floor. Pesachim.65b">Babli 65b..

תַּמָּן תַּנִּינָן. רַבִּי יוּדָה מְחַיֵּיב בְּדַם הַתַּמְצִית׃ אָמַר רִבִּי יוֹחָנָן. לֹא רִיבָה אוֹתָהּ רִבִּי יוּדָה אֶלָּא לְהִכָּרֵת. אָתָא רִבִּי חִזִקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לֹא רִיבָה אוֹתָהּ רִבִּי יוּדָה אֶלָּא לְהִכָּרֵת. תַּמָּן אָֽמְרִין בְּשֵׁם רַב חִסְדָּא מַתְנִיתָא כֵן. אָֽמְרוּ לוֹ. וְהֲלֹא דַּם הַתַּמְצִית הוּא. וְדַם תַּמְצִית פָּסוּל עַל גַּבֵּי הַמִּזְבֵּחַ. וְעוֹד מִן הָדָא. וְרוּבּוֹ לֹא נִתְקַבֵּל בְּכֶלִי. וְדָם שֶׁלֹּא נִתְקַבֵּל בְּכֶלִי פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. וְאִית לְרִבִּי יוּדָה דָּם מְבַטֵּל דָּם. כְּמַה דְלֵית לֵיהּ הָדָא וְהוּא מְקַבֵּל מִינְּהוֹן. כֵּן לֵית לֵיהּ הָכָא וְהוּא מְקַבֵּל מִינְּהוֹן. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב חִסְדָּא. מַתְנִיתָא אָֽמְרָה כֵן. אֵין לִי אֶלָּא דַם הַנֶּפֶשׁ בְּמוּקְדָּשִׁין דָּבָר שֶׁהוּא רָאוּי לַכַּפָּרָה. מְנַיִין דַם הַנֶּפֶשׁ בְּחוּלִין. וְדַם תַּמְצִית בֵּין בְּחוּלִין בֵּין בְּמוּקְדָּשִׁין. תַּלְמוּד לוֹמַר דָּם. וְכָל־דָּם. כְּשֶׁהוּא אֶצֶל נֶפֶשׁ הוּא מַזְכִּיר כַּפָּרָה. אֶצֶל תַּמְצִית אֵינוֹ מַזְכִּיר כַּפָּרָה. There, we have stated²²⁴Keritot 5:1" href="/Mishnah_Keritot.5.1">Mishnah Keritut 5:1.: “Rebbi Jehudah declares liable for squeezed blood²²⁵If an animal is slaughtered by having its throat cut, the blood pumped out from the carotid arteries by the heart is called “life blood”; all other blood is “squeezed out” blood unfit for sacrificial use. For the majority, all blood is prohibited (Leviticus.7.23">Lev. 7:23) but only life blood is forbidden on penalty of extirpation (Leviticus.17.10">Lev. 17:10). R. Jehudah disagrees since life blood is mentioned only in Leviticus.17.11">v. 17:11..” Rebbi Joḥanan said, Rebbi Jehudah added it only for extirpation²²⁶He agrees that only life blood is qualified for the altar.. There came Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Jehudah added it only for extirpation. There²²⁷Tosephta 4:12; Pesachim.65a">Babli 65a, Zevachim.34b">Zevaḥim34b, Zevachim.60a">60a., they are saying in the name of Rav Ḥisda: a baraita²²⁷Tosephta 4:12; Pesachim.65a">Babli 65a, Zevachim.34b">Zevaḥim34b, Zevachim.60a">60a. says so: “They said to him, is that not squeezed blood? And squeezed blood is disqualified on the altar²²⁸As explained at the end of the paragraph.. And also from the following, most of it was not received in a vessel, and blood not received in a vessel is disqualified on the altar²²⁹Zevachim 2:1" href="/Mishnah_Zevachim.2.1">Mishnah Zevaḥim 2:1..” Does Rebbi Jehudah hold that blood invalidates blood²³⁰In Zevachim 8:6" href="/Mishnah_Zevachim.8.6">Mishnah Zevaḥim 8:6, R. Jehudah is quoted as saying that no blood invalidates blood. Therefore if only a small portion of the blood collected in the cup was qualified, the remainder is disregarded and the entire contents can be poured on the altar.? Since he did not reply, it follows that he accepted their position²³¹A possible interpretation of the Mishnah here.. Since in the other case he does not hold so but did not respond, so here he does not hold so but did not respond²³²Since we know that R. Jehudah holds that no blood invalidates blood and he is not reported to have answered the argument in the Tosephta, nothing can be inferred from his silence in the Mishnah.. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: a baraita²²³The priests stood on elevated benches above the accumulated blood. Since the priestly garments are enumerated in Exodus.28">Ex. 28 and shoes are not mentioned there, the priests had to officiate barefoot, their feet touching the floor of the courtyard. Therefore one has to assume that the benches were rows of stones connected to the floor and counted as floor. Pesachim.65b">Babli 65b. says so: “Not only life blood for sancta, matter appropriate for atonement, from where life blood for profane animals and squeezed blood for both sancta and profane animals? The verse says blood and all blood. When it is about life it mentions atonement, for squeezed blood it does not mention atonement²³⁴This is R. Jehudah’s argument. In Leviticus.17.10">Lev.17:10 all blood is prohibited under penalty of extirpation. In Leviticus.17.11">Lev. 17:11 blood is the carrier of life, showing that life blood used for atonement is less than all blood. Pesachim.65a">Babli 65a..