משנה: נָטַל אֶת הַדָּם מִמִּי שֶׁהָיָה מְמָרֵס בּוֹ נִכְנַס לַמָּקוֹם שֶׁנִּכְנַס וְעָמַד לַמָּקוֹם שֶׁעָמַד וְהִזָּה מִמֶּנּוּ אַחַת לְמַעְלָן וְשֶׁבַע לְמַטָּן וְלֹא הָיָה מִתְכַּוֵּין לְהַזּוֹת לֹא לְמַעְלָן וְלֹא לְמַטָּן אֶלָּא כְמַצְלִיף. וְכָךְ הָיָה מוֹנֶה. אַחַת. אַחַת וְאַחַת. אַחַת וּשְׁתַּיִם. אַחַת וְשָׁלשׁ. אַחַת וְאַרְבַּע. אַחַת וְחָמֵשׁ. אַחַת וָשֵׁשׁ. אַחַת וָשֶׁבַע. יָצָא וְהִנִּיחוֹ עַל כַּן הַזָּהָב שֶׁהָיָה בַהֵיכָל׃ הֵבִיאוּ לוֹ אֶת הַשָּׂעִיר שְׁחָטוֹ קִיבֵּל בַּמִּזְרָק אֶת דָּמוֹ. נִכְנַס בַּמָּקוֹם שֶׁנִּכְנַס וְעָמַד בַּמָּקוֹם שֶׁעָמַד וְהִזָּה מִמֶּנּוּ אַחַת לְמַעְלָן וְשֶׁבַע לְמַטָּן וְלֹא הָיָה מִתְכַּוֵּין לְהַזּוֹת לֹא לְמַטָּן וְלֹא לְמַעְלָן אֶלָּא כְמַצְלִיף. וְכָךְ הָיָה מוֹנֶה וכו׳. יָצָא וְהִנִּיחוֹ עַל כַּן הַשֵּׁנִי שֶׁהָיָה בַהֵיכָל. רִבִּי יְהוּדָה אוֹמֵר לֹא הָיָה שָׁם אֶלָּא כַן אֶחָד בִּלְבָד. נָטַל דַּם הַפָּר וְהִנִּיחַ דַּם הַשָּׂעִיר וְהִזָּה מִמֶּנּוּ עַל הַפָּרוֹכֶת שֶׁכְּנֶגֶד הָאָרוֹן מִבַּחוּץ אַחַת לְמַעְלָן וְשֶׁבַע לְמַטָּן וְלֹא הָיָה מִתְכַּוֵּין לְהַזּוֹת לֹא לְמַעְלָן וְלֹא לְמַטָּן אֶלָּא כְמַצְלִיף. וְכָךְ הָיָה מוֹנֶה. נָטַל דַּם הַשָּׂעִיר וְהִנִּיחַ דַּם הַפָּר וְהִזָּה מִמֶּנּוּ עַל הַפָּרוֹכֶת שֶׁכְּנֶגֶד הָאָרוֹן מִבַּחוּץ אַחַת לְמַעְלָן וְשֶׁבַע לְמַטָּן וְלֹא הָיָה מִתְכַּוֵּין לְהַזּוֹת לֹא לְמַעְלָן וְלֹא לְמַטָּן אֶלָּא כְמַצְלִיף. וְכָךְ הָיָה מוֹנֶה. עֵירָה דַם הַפָּר לְתוֹךְ דַּם הַשָּׂעִיר וְנָתַן אֶת הַמָּלֵא לְתוֹךְ הָרֵיקָן׃ וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי ה׳ וְכִפֵּר עָלָיו זֶה מִזְבַּח הַזָּהָב. MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered83The Holiest of Holies., and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards84As the verse prescribes (Lev. 16:14), once on the cover of the Ark and seven times in front of it.. He did not intend upwards nor downwards but like one who was spanking85Lifting his finger to let a drop fly off, and then dropping the finger for another drop.. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple.
They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered83The Holiest of Holies., and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc.86As detailed in Mishnah 4. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there.
He took the blood of the bull, and put down the blood of the he-goat87This Mishnah follows R. Jehudah who insists that there was only one pedestal; therefore the bowl with the bull’s blood had to be lifted before the one with the he-goat’s blood could be deposited., and sprinkled from it on the gobelin at the place of the Ark from the outside88On the gobelin in the Temple Hall, just opposite the place of the Ark in the Holiest of Holies. and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting86As detailed in Mishnah 4.. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting86As detailed in Mishnah 4.. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one89In order to improve the mixing of the two kinds of blood.. He shall go out to the altar which is before the Eternal90Lev. 16:18/, that is the golden altar91The incense altar in the Temple Hall..
הלכה: מָהוּ כְמַצְלִיף. רִבִּי שְׁמוּאֵל בַּר חֲנַנְיָה בְשֵׁם רִבִּי לָֽעְזָר. כִּמְטַוְורֵד. HALAKHAH: What means כְמַצְלִיף? Rebbi Samuel bar Ḥananiah in the name of Rebbi Eleazar: Like one who whips97Explanation of the Babli. Arukh reads כמטברר and explains “moves his hand towards the navel.”.
אָמַר רִבִּי יוֹחָנָן. כְּדֵי שֶׁלֹּא יִטְעֶה. אָמַר רִבִּי זְעוּרָא. כְּדֵי שֶׁיִּגְמוֹר הַזִּיּוֹתָיו מִתּוֹךְ שֶׁבַע. וְהָא קָתַנֵּי. שֶֶׁבַע וָאַחַת. אָמַר רִבִּי בוּן. כָּתוּב אֶל פְּנֵ֥י הַכַּפּוֹרֶת שֶֽׁבַע. מַה תַלְמוּד לוֹמַר יַזֶּ֧ה. כְּדֵי שֶׁתְּהֵא הַזָּייָה רִאשׁוֹנָה נִמְנֵית עִמָּהֶן. Rebbi Joḥanan said, so he should not err98This refers to the way of counting as explained in Mishnah 4. Why does he have to count 1+n? Babli 55a.. Rebbi Zeˋira said, that he should finish his sprinkling with “seven”99Since in all he has to sprinkle 8 times, it is preferable to end with “7” which is an odd number and means “luck”.. But was it not stated100The prefix ק is Babylonian Aramaic. The version in which the second number precedes the first is R. Jehudah’s in Tosephta 2:14, R. Meïr’s in the Babli 55a., “seven and one”? Rebbi Abun said, it is written101Lev. 16:14; cf. Note 84., before the cover .. seven. Why does the verse say, he shall sprinkle? That the first sprinkling should be counted with them102Sprinkling is mentioned separately for the blood on the cover of the Ark and the seven times in front of the Ark. Therefore they have to be mentioned separately in counting. Babli 55a..
כָּתוּב וְהִזָּ֥ה אוֹתוֹ עַל־הַכַּפּוֹרֶת. יָכוֹל עַל גַּגָּהּ. תַּלְמוּד לוֹמַר לִפְנֵי הַכַּפּוֹרֶת. יָכוֹל עַל מִצְחָהּ. תַּלְמוּד לוֹמַר עַל וְלִפְנֵי. רִבִּי זְעוּרָה אָמַר. צָרִיךְ שֶׁיּהֵא נוֹגֵעַ. רִבִּי שְֽׁמוּאֵל בַּר רַב יִצְחָק אָמַר. אֵינוֹ צָרִיךְ שֶׁיּהֵא נוֹגֵעַ. אָמַר רִבִּי בּוּן בַּר חִייָה. טַעֲמָא דְרִבִּי שְֽׁמוּאֵל בַּר רַב יִצְחָק. וְהִזָּ֥ה אוֹתוֹ עַל־הַכַּפּוֹרֶת וְלִפְנֵ֥י הַכַּפּוֹרֶת. מַה כַּפּוֹרֶת שֶׁנֶּאֱמַר לְהַלָּן. עַל מִצְחָהּ לֹא עַל גַּגָּהּ וְאֵינוֹ צָרִיךְ שֶׁיּהֵא נוֹגֵעַ. אַף כַּפּוֹרֶת שֶׁנֶּאֱמַר כָּאן עַל מִצְחָהּ לֹא עַל גַּגָּהּ וְאֵינוֹ צָרִיךְ שֶׁיּהֵא נוֹגֵעַ. אָמַר רִבִּי יוֹסֵה. מִיסְבּוֹר סְבַר רִבִּי בּוּן בַּר חִייָה. הַזָּיוֹת שָֽׁעִיר שֶׁלְמַעֲלָה לְמֵידוֹת מֵהַזָּיוֹת פָּר שֶׁלְמַעֲלָן. וְאֵינָהּ כֵן. אֶלָּא הַזָּיוֹת [שָֽׁעִיר] שֶׁלְמַעֲלָן לְמֵידוֹת מֵהַזָּיוֹת פָּר שֶׁלְמַטָּן. It is written103Lev. 16:15, about the blood of the he-goat., he shall sprinkle it on the cover. I could think on its top, the verse says, in front of the cover. I could think on its front, the verse says, on, in front of104Therefore the blood of the he-goat must be sprinkled both on and in front of the cover. No numbers are indicated.. Rebbi Zeˋira said, it needs to touch; Rebbi Samuel bar Rav Isaac said, it does not need to touch. Rebbi Abun bar Ḥiyya said, the reason of Rebbi Samuel bar Rav Isaac: he shall sprinkle it on the cover and in front of the cover. Since “the cover” mentioned there105About the bull, where it is spelled out (v. 14) that the High Priest with his finger sprinkles to the East towards the front of the cover and seven times in front of the cover. means in front of but not on its top and it does not need to touch, also “the cover” mentioned here106About the he-goat’s blood (v. 15). means in front of but not on its top and it does not need to touch. Rebbi Yose said, Rebbi Abun bar Ḥiyya thinks that the upwards sprinkling of the he-goat is inferred from the upwards sprinkling of the bull, but it is not so, but the upwards sprinkling of the he-goat is inferred from the downwards sprinkling of the bull107Therefore the disagreement between R. Zeˋira and R. Samuel bar Rav Isaac remains open.:
וְהִזָּ֥ה אוֹתוֹ [לִפְנֵ֥י הַכַּפּוֹרֶת]. מְלַמֵּד שֶׁהוּא נוֹתֵן אַחַת לְמַעֲלָן. וְלִפְנֵ֥י הַכַּפּוֹרֶת. אֵינִי יוֹדֵעַ כַּמָּה. הֲרֵי אֲנִי דָן. נֶאֲמַר מַתַּן דָּמִים בְּפָר לְמַטָּן. וְנֶאֲמַר מַתַּן דָּמִים בְּשָׂעִיר לְמַטָּן. מַה מַתַּן דָּמִים אֲמוּרִין בְּפָר לְמַטָּן שֶׁבַע אַף מַתַּן דָּמִים אֲמוּרִין בְּשָׂעִיר לְמַטָּן שֶׁבַע. (הָא) [אוֹ לְכָה] לָךְ לְדֶרֶךְ הַזּוֹ. נֶאֶמְרוּ דָמִים לְמַעֲלָן וְנֶאֶמְרוּ דָמִים לְמַטָּן. מַה דָּמִים אֲמוּרִין בּוֹ לְמַעֲלָן אַחַת אַף דָּמִים אֲמוּרִין בּוֹ לְמַטָּן אַחַת. נִרְאֶה לְמִי דוֹמֶה. דָּנִין שֶׁלְמַטָּן מִשֶּׁלְמַטָּן. וְאֵין דָּנִין שֶׁלְמַטָּן מִשֶּׁלְמַעֲלָן. אוֹ לְכָה לָךְ לְדֶרֶךְ הַזּוֹ. דָּנִין דַּם הַשָּׂעִיר מִדַּם הַשָּׂעִיר. וְאֵין דָּנִין דַּם הַשָּׂעִיר מִדַּם הַפָּר. תַּלְמוּד לוֹמַר וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּֽאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר. מַה דַם הַפָּר לְמַטָּן שֶׁבַע אַף דַּם הַשָּׂעִיר לְמַטָּה שֶׁבַע. וְאֵינִי יוֹדֵעַ כַּמָּה לִיתֵּן מִדַּם הַפָּר לְמַעֲלָן. נֶאֲמַר מַתַּן דָּמִים בְּשָׂעִיר לְמַעֲלָן וְנֶאֲמַר מַתַּן דָּמִים בַּפָּר לְמַעֲלָן. מַה דָּמִים הָאֲמוּרִין בְּשָׂעִיר לְמַעֲלָן אָחָת אַף מַתַּן דָּמִים הָאֲמוּרִין בַּפָּר לְמַעֲלָן אָחָת. אוֹ לְכָה לָךְ לְדֶרֶךְ הַזּוֹ. נֶאֶמְרוּ דָּמִים לְמַטָּן. נֶאֶמְרוּ דָּמִים לְמַעֲלָן. מַה דָּמִים אֲמוּרִין בּוֹ לְמַטָּה שֶׁבַע אַף דָּמִים אֲמוּרִין בּוֹ לְמַעֲלָן שֶׁבַע. נִרְאֶה לְמִי דוֹמֶה. דָּנִין שֶׁלְמַעֲלָן מִשֶּׁלְמַעֲלָן. וְאֵין דָּנִין שֶׁלְמַעֲלָן מִשֶּׁלְמַטָּן. אוֹ לְכָה לָךְ לְדֶרֶךְ הַזּוֹ. דָּנִין דַּם הַפָּר מִדַּם הַפָּר. וְאֵין דָּנִין דַּם הַפָּר מִדַּם הַשָּׂעִיר. תַּלְמוּד לוֹמַר וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּֽאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר. שֶׁיִהְיוּ כָּל־מַעֲשָׂיו שָׁוִין. מַה דַם הַפָּר לְמַטָּן שֶׁבַע אַף דַּם הַשָּׂעִיר לְמַטָּן שֶׁבַע. מַה דַם הַשָּׂעִיר לְמַעֲלָן אָחָת אַף דַּם הַפָּר לְמַעֲלָן אָחָת. 108Sifra Aḥare Parashah 3(3–7), Babli 55a.“He shall sprinkle it103Lev. 16:15, about the blood of the he-goat., [in front of the cover]109Unjustified addition by the corrector., this teaches that he gives a single one upwards110The singular “it” implies a single sprinkling.. In front of the cover, I do not know how many111No numbers are mentioned in Lev. 16:15.. So I am arguing: It mentions giving the bull’s blood downwards, and it mentions giving the he-goat’s blood downwards. Since giving the bull’s blood downwards as mentioned is seven times112Explicit in Lev. 16:14., so giving the he-goat’s blood downwards as mentioned must be seven times. Or go in the following way: Blood is mentioned upwards and blood is mentioned downwards. Since the blood mentioned upwards is once, so the blood mentioned downwards must be once. Let us see to what it is comparable. One argues downwards from downwards; one does not argue downwards from upwards. Or go in the following way: One argues he-goat’s blood from he-goat’s blood; but one does not argue he-goat’s blood from bull’s blood. The verse says, he shall treat its blood as he treated the bull’s blood. Since the bull’s blood is downwards seven times, also the he-goat’s blood is downwards seven times. But I do not know how many times to give the bull’s blood upwards. Giving the blood upwards is mentioned for the he-goat and giving the blood upwards is mentioned for the bull. Since giving the blood upwards as mentioned for the he-goat is once, so giving the blood upwards as mentioned for the bull is once. Or go in the following way: Blood is mentioned downwards; blood is mentioned upwards. Since the blood mentioned downwards is seven, so the blood mentioned upwards must be seven. Let us see to what it is similar. One argues upwards from upwards; one does not argue upwards from downwards. Or go in the following way: One argues bull’s blood from bull’s blood; but one does not argue bull’s blood from he-goat’s blood. The verse says, he shall treat its blood as he treated the bull’s blood, that all its works be the same. Since the bull’s blood is seven times downwards, also the he-goat’s blood is seven times downwards. Since the he-goat’s blood is once upwards, also the bull’s blood is once upwards113The number of sprinklings are uniquely determined, upwards by inference from v. 15, downwards explicitly in v.14..”
הַקּוֹדֶשׁ. צָרִיךְ לְכַוֵּין כְּנֶגֶד הַקּוֹדֶשׁ. אָמַר רִבִּי נֶחֶמְיָה. לְפִי שֶׁמָּצָאנוּ בַּפָּר הַבָּא עַל כָּל־הַמִּצְוֹת שֶׁהוּא עוֹמֵד חוּץ לַמִּזְבֵּחַ וּמַזֶּה עָל הַפָּרוֹכֶת בְּשָׁעָה שֶׁהוּא מַזֶּה. יָכוֹל אַף זֶה כֵן. תַּלְמוּד לוֹמַר אֲשֶׁ֥ר לִפְנֵי י״י. וְאֵיכָן הָיָה. לִפְנִים מִן הַמִּזְבֵּחַ. אוֹ אֵינוֹ מְדַבֵּר אֶלָּא עַל מִזְבֵּחַ הַחִיצוֹן. תַּלְמוּד לוֹמַר אֲשֶׁ֥ר לִפְנֵי י״י. הָא אֵינוֹ מְדַבֵּר אֶלָּא עַל מִזְבֵּחַ הַפְּנִימִי. The holiness114Lev. 16:16.. He has to aim vis-a-vis the holiness115This explains the statement of Mishnah 6 that blood sprinkled on the gobelin in the Temple Hall must be applied at the spot in front of the Ark.. 116Sifra Aḥare Pereq 3(7–8). Babli 59b.“Rebbi Nehemiah said, since we find about the bull which comes for all commandments117This is the expression of the verse (Lev. 4:2) to describe the purification offerings required for an anointed High Priest and the High Court; cf. Introduction to Tractate Horaiot. that he stands before the altar and sprinkles on the gobelin at the moment of his sprinkling118Since the High Priest is commanded to bring the blood into the Sanctuary (Lev.4:5), to sprinkle from it seven times on the gobelin (v.6), and without moving give blood on the four corners of the incense altar (v.7), it is clear that he has to stand in front of the altar and sprinkle the blood long distance in the direction of the gobelin., I could think that here it is the same; the verse says119Lev. 16:18: He shall exit to the altar which is before the Eternal., which is before the Eternal. Where was he120Coming from the Holiest of Holies the High Priest stands between the gobelin and the altar.? Inside of the altar. Or does he speak only of the outer altar? The verse says, which is before the Eternal. Therefore he only speaks of the inner altar121Which is standing in the Temple hall directly opposite the ark in the Holiest of Holies..”
הַכֹּל מוֹדִין בַּפָּר מָשִׁיחַ וְעֵדָה שֶׁאֵינוֹ צָרִיךְ שֶׁיְּהֵא נוֹגֵעַ. מַה פְלִיגִין. בְּפָר וְשָׁעִיר שֶׁלְיֹום הִַכִּיפּוּרִים. אִית תַּנָּיֵי תַּנֵּי. צָרִיךְ שֶׁיְּהֵא נוֹגֵעַ. אִית תַּנָּיֵי אֵינוֹ צָרִיךְ שֶׁיְּהֵא נוֹגֵעַ. אָמַר רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵי. אֲנִי רְאִיתִיהָ בְרוֹמֵי מְלֵיאָה טִיפִּין שֶׁלְדָּם. אָמַרְתִּי. אֵילּוּ מִן הַדָּמִים שֶׁהָיוּ מַזִּין עָלֶיהָ בְיוֹם הַכִּיפּוּרִים. הָדָא אָֽמְרָה. צָרִיךְ שֶׁיְּהֵא נוֹגֵעַ. [וַאֲפִילוּ תֵימַא. אֵין צָרִיךְ שֶׁיְּהֵא נוֹגֵעַ.] (וְ)אִם נָגַע נָגַע. Everybody agrees about the bull of the anointed and the community that it need not touch122Since the High Priest is standing too far away from the gobelin.. Where do they disagree? About the bull and the he-goat of the day of Atonement. There are Tannaim who state, it needs to touch. There are Tannaim: it does not need to touch123The disagreement between R. Zeˋira and R. Samuel bar Rav Isaac is a much older controversy.. Rebbi Eleazar ben Rebbi Yose said, I saw it in Rome124Babli 37a; cf. 4:1 Note 40. Tosephta 2:14. full of drops of blood. I said, these are of the blood sprinkled on it on the Day of Atonement. This implies that it needs to touch. [Even if you say that it does not need to touch]125Addition by the corrector; the argument could be implied by the scribe’s text. The form תימא, derived from the Accadic/Babylonian Aramaic root אמא “to speak”, is impossible in a Yerushalmi text., (but)126Scribe’s text. if it touched, it touched.
נָתַן מִכְּלִי קוֹדֶשׁ לְתוֹךְ כְּלִי חוֹל פָּסַל. הָא מִכְּלִי קוֹדֶשׁ לְתוֹךְ כְּלִי קוֹדֶשׁ לֹא פָסַל אָמַר רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵה. מַתְנִיתָה אָֽמְרָה כֵן. עֵירָה דַם הַפָּר לְתוֹךְ דַּם הַשָּׂעִיר. מַה אַתְּ שְׁמַע מִינָּהּ. אָמַר רִבִּי מָנָא. נֵימַר. מִדַּם הַפָּר שֶׁהוּא מָלֵא לְתוֹךְ דַּם הַשָּׂעִיר שֶׁהוּא רֵיקָם. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. עֵירָה דַם הַפָּר לְתוֹךְ דַּם הַשָּׂעִיר מָלֵא. מִיכָּן וָהֵילַךְ חוֹזֵר ובּוֹלְלָן לְתוֹךְ כְּלִי אַחֵר כְּדֵי שֶׁיִּבָּֽלְלוּ כָל־צוֹרְכָן. If one gave from a sanctified vessel127A vessel dedicated to the Temple service. to a profane vessel he disqualified128The disqualification is not absolute since Mishnah Zevaḥim 3:2 states that the blood will be qualified if returned to a sanctified vessel. The Babli has another reading of the question, 58a.. Does this imply that from a sanctified vessel to a sanctified vessel it remains qualified129This question is asked not for the day of Atonement but for all year round. Does blood received in a sanctified vessel have to be brought to the altar in this vessel or not?? Rebbi Haggai said before Rebbi Yose, the Mishnah implies this: “He poured the blood of the bull into the blood of the he-goat. Rebbi Mana said, could we say, the blood of the bull from a full vessel into the blood of the he-goat in an empty vessel130The Mishnah does not prove anything since the second vessel is not empty; the second vessel is not a replacement of the first.? Rebbi Yose ben Rebbi Abun said, he poured the blood of the bull from a full vessel into the blood of the he-goat in a full vessel; after that he again mixes them into another vessel131Which in the Mishnah is the original vessel of the bull’s blood, but for the mixture it is a new vessel. Therefore in this case one is required to pour blood from the original sanctified vessel into another sanctified vessel. This proves R. Haggai’s point. to make a perfect mixture.
מְנַיִין שֶׁהוּא זָקוּק לְהֶעָרוֹת. תַּלְמוּד לוֹמַר וְנָתַן מִדַּ֤ם הַפָּר֙ וּמִדַּ֣ם הַשָּׂעִ֔יר. בִּזְמַן שֶׁהֵן מְעוּרָבִין. יָכוֹל מִזֶּה בִפְנֵי עַצְמוֹ וּמִזֶּה בִפְנֵי עַצְמוֹ. תַּלְמוּד לוֹמַר וְכִפֶּ֤ר אַֽהֲרֹן֙ עַל־קַרְנֹתָ֔יו אַחַת֭ בַּשָּׁנָ֑ה. אַחַת בַּשָּׁנָה הוּא מְכַפֵּר. וְאֵינוֹ מְכַפֵּר שְׁתַּיִם בַּשָּׁנָה. אוֹ נֵימַר. דַּם הַפָּר אַחַת בַּשָּׁנָה. לֹא שְׁתַּיִם בַּשָּׁנָה. תַּנֵּי רִבִּי יִשְׁמָעֵאל. מִדַּ֞ם חַטַּ֣את הַכִּפּוּרִ֗ים אַחַ֤ת בַּשָּׁנָה֙ יְכַפֵּ֤ר עָלָיו֙ לְדֹרֹ֣תֵיכֶ֔ם. אַחַת בַּשָּׁנָה הוּא מְכַפֵּר. וְאֵינוֹ מְכַפֵּר שְׁתַּיִם בַּשָּׁנָה. הַכֹּל מוֹדִין בְּשֶׁבַע הַזָּאוֹת שֶׁלְּמַטָּן שֶׁהוּא צָרִיךְ לְהֶעָרוֹת. דִּכְתִיב [שֶׁבַע] וָלֹא אַרְבַּע עֶשְׂרֵה. From where that he is required to pour out132Why must the blood of the bull and the blood of the he-goat be mixed before given on the corners of the golden altar; Mishnah 6. The Babli does not necessarily accept the Mishnah, 57b–58a.? The verse says133Lev. 16:18, misquoted., he shall give of the blood of the bull and the blood of the he-goat, when they are mixed. I could think each one by itself, the verse says134Ex. 30:10., Aaron shall atone on its corners once yearly, he atones once yearly, he does not atone twice yearly135Not even one directly after the other.. Or should we say, the bull’s blood once yearly, not twice yearly? Rebbi Ismael stated, from the blood of the atoning purification offering134Ex. 30:10., he atones once yearly, he does not atone twice yearly. Everybody agrees that for the seven sprinklings downward136Regarding the incense altar, it is required by Lev. 16:19 that the High Priest sprinkle on its top “seven times of the blood.” Since no mention is made of bull or he-goat, the verse must refer to the mixed blood. Sifra Aḥare Pereq 4(8). he has to pour137I. e., to mix., for it is written seven, not fourteen.
קִיבֵּל מִדַּם הַפָּר בִּשְׁלֹשָׁה כוֹסוֹת וּמִדַּם הַשָׂעִיר בִּשְׁלֹשָׁה כוֹסוֹת לִיתֵּן מֵאֶחָד עַל הַבַּדִּין. מֵאֶחָד עַל הַפָּרֹכוֹת. מֵאֶחָד עַל מִזָבַּח הַזָּהָב. אֵי זֶה מֵהֶן זָקוּק לְהֵעָרוֹת. וְיֵשׁ אָדָם מְחַשֵּׁב חֲצִי כַפָּרָה. אֶלָּא כֵינִי. קִיבֵּל מִדַּם הַפָּר בִּשְׁלֹשָׁה כוֹסוֹת [וּמִדַּם הַשָׂעִיר בִּשְׁלֹשָׁה כוֹסוֹת] לִיתֵּן מֵאֶחָד עַל הַבַּדִּים. וּמֵאֶחָד עַל הַפָּרֹכוֹת. וּמֵאֶחָד עַל מִזָבַּח הַזָּהָב. אֵי זֶה מֵהֶן הוּא זָקוּק לְהֵעָרוֹת. תַּפְלוּגְתָא דְרִבִּי זְעוּרָה וּדְרִבִּי הִילָא. דְאִיתְפַּלְּגוֹן. If he received of the bull’s blood in three cups and of the he-goat’s blood in three cups, to give from one between the beams, from one on the gobelins, from one on the golden altar. Which of them is he obligated to pour138To mix for sprinkling on the top of the golden altar. It is obvious that the discussion here presupposes that there be no mixing for giving the blood on the corners of the golden altar; otherwise there would be only two cups possible.? May a person think of half an atonement139Since the he-goat was made a purification sacrifice (Chapter 4 Note 5) and is disqualified if the blood was not received with the appropriate intention (Mishnah Zevaḥim 1:1), the blood must be received with the intent to be used for full atonement. The objection contradicts the anonymous Tanna in Mishnah 9, for whom all actions of the day separate atonements. As seen from the next section, the objection and the reformulation can be disregarded.? But it is so: If he received of the bull’s blood in three cups [and of the he-goat’s blood in three cups,]140Addition of the corrector which must be deleted following the argument of the preceding Note. to give from one between the beams, and from one on the gobelins, and from one on the golden altar. Which of them is he obligated to pour? It is a disagreement between Rebbi Zeˋira and Rebbi Hila, since they disagreed:
הִגְרִיל שְׁלֹשָׁה זוּגוֹת לִיתֵּן מֵאֶחָד עַל הַבַּדִּים. מֵאֶחָד עַל הַפָּרֹכוֹת. מֵאֶחָד עַל מִזָבַּח הַזָּהָב. אֵי זֶה מֵהֶן מִשְׁתַּלֵּחַ. רִבִּי זְעוּרָה אָמַר. לְכַפֶּ֥ר עָלָי֑ו. אֵת שֶׁהוּא מְכַפֵּר בּוֹ חֲבֵירוֹ מִשְׁתַלֵּחַ. אֵת שֶׁאֵינוֹ מְכַפֵּר אֵין חֲבֵירוֹ מִשְׁתַלֵּחַ. רִבִּי הִילָא אָמַר. לְכַפֶּ֥ר עָלָי֑ו. אֵת שֶׁהוּא גוֹמֵר בּוֹ כָל־הַכַּפָּרָה חֲבֵירוֹ מִשְׁתַלֵּחַ. אֵת שֶׁאֵינוֹ גוֹמֵר בּוֹ כָל־הַכַּפָּרָה אֵין חֲבֵירוֹ מִשְׁתַלֵּחַ. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָה. שְׁלָשְׁתָּן מִשְׁתַּלְּחִין. עַל דַּעְתֵּיהּ דְּרִבִּי הִילָא. אֵינוֹ מִשְׁתַלֵּחַ אֶלָּא אַחֲרוֹן בִּלְבַד. 141This paragraph is repeated in Halakhah 6:1 (6). If he drew lots for three pairs142Instead of one pair of he-goats there were three; for each group of sprinkling one was slaughtered while the other was alive., to give from one between the beams, from one on the gobelins, from one on the golden altar. Which of them is sent away? Rebbi Zeˋira said, to atone on him143Lev. 16:10., one with whom one atones, the companion is sent away; one with whom one does not atone, the companion is not sent away.. Rebbi Hila said, to atone on him, one with whom one completes atonement, the companion is sent away, one with whom one does not complete atonement, the companion is not sent away. In Rebbi Zeˋira’s opinion, all three are sent away. In Rebbi Hila’s opinion, only the last one is sent away.
וְהָכָא עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָה. שְׁלָשְׁתָּן הוּא זָקוּק לְהֵעָרוֹת. עַל דַּעְתֵּיהּ דְּרִבִּי הִילָא. אֵינוֹ זָקוּק לְהֵעָרוֹת אֶלָּא אוֹתוֹ שֶׁהִזָּה מִמֶּנּוּ. And here, in Rebbi Zeˋira’s opinion, he must pour all three; in Rebbi Hila’s opinion, he must pour only the one from which he sprinkled144On the corners of the altar..
קִיבֵּל דַּם הַפָּר בִּשְׁלֹשָׁה כוֹסוֹת וּמִדַּם הַשָׂעִיר בִּשְׁלֹשָׁה כוֹסוֹת לִיתֵּן מֵאֶחָד עַל הַבַּדִּין. מֵאֶחָד עַל הַפָּרֹכוֹת. מֵאֶחָד עַל מִזָבַּח הַזָּהָב. אֵי זֶה מֵהֶן נִשְׁפָּךְ עַל הָיְּסוֹד. תַּפְלוּגְתָא דְּרִבִּי וּדְרִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן. דִּאִיתְפַּלְּגוֹן. חַטָּאת שֶׁקִיבֵּל דָמָהּ בְּאַרְבָּעָה כוֹסוֹת. נָתַן מִזֶּה אֶחָד וּמִזֶּה אֶחָד וּמִזֶּה אֶחָד. מְנַיִין שֶׁכּוּלָּם נִשְׁפָּכִין עַל הַיְּסוֹד. תַּלְמוּד לוֹמַר. אֶת דָּמָהּ יִשְׁפֹּ֔ךְ. יָכוֹל אֲפִילוּ לֹא נָתַן מֵאֶחָד מֵהֶן מַתָּן אַרְבַּע יְהוּ כוּלָּם נִשְׁפָּכִין. תַּלְמוּד לוֹמַר. וְאֶת־כָּל־דָּמָ֣הּ יִשְׁפֹּ֔ךְ. הָא כֵיצַד. הוּא נִשְׁפָּךְ עַל הָיְּסוֹד וְהֵן נִשְׁפָּכִין לָאַמָּה. דִּבְרֵי רִבִּי. רִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן. מְנַיִין אֲפִילוּ לֹא נָתַן מֵאֶחָד מֵהֶן אֶלָּא מַתָּן אַרְבַּע יְהוּ כוּלָּן נִשְׁפָּכִין עַל הָיְּסוֹד. תַּלְמוּד לוֹמַר. וְאֶת דָּמָ֣הּ יִשְׁפֹּ֔ךְ. עַל דַּעְתֵּיהּ דְרִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן. כּוּלְּהֹן נִשְׁפָּכִין עַל הַיְּסוֹד. עַל דַּעְתֵּיהּ דְרִבִּי. אֵין לָךְ נִשְׁפָּךְ עַל הָיְּסוֹד אֶלָּא אוֹתוֹ שֶׁהִיזָּה מִמֶּנּוּ. If he received of the bull’s blood in three cups and of the he-goat’s blood in three cups, to give from one between the beams, from one on the gobelins, from one on the golden altar. Which of them is poured into the base145While it is not mentioned in Lev. 16, it is understood from Lev. 4 that the blood remaining after some of it was sprinkled on the four corners of the large altar is poured onto the base of the altar (Lev.4:25,30,34). The same is done with the blood of the bull of the anointed and the community (Lev.4:7, 18) and therefore also applies to the purification offerings of the Day of Atonement.? The disagreement between Rebbi and Rebbi Eleazar ben Rebbi Simeon, as they disagreed: 146Sifra Wayyiqra II (Ḥovah) Pereq10(4–6), Babli 57b, Zevaḥim 34b.“A purification offering whose blood was received in four cups and from each one he gave one giving147The “giving” is sprinkling of blood on one corner of the large altar., from where that all of them are poured on the base? The verse says148A misquote from Lev.4:25 (it should be דָּמוֹ not דָּמָהּ. All quotes from v. 25 should be replaced by v. 30,34 and vice-versa., and its blood he shall pour. I could think that if he {only}149Word missing in the text, added from the parallels and needed for logical consistency. gave all four givings from one of them, all of them should be poured, the verse says,150Lev.4:30,34. See Note 148. and all its blood he shall pour. How is this? It is poured on the base, and they are emptied into the canal151The water supply to the Temple which emptied into the Siloam pool., the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon: From where that even if he gave all four givings from one of them, all of them shall be poured on the base? The verse says, and its blood he shall pour. In Rebbi Eleazar ben Rebbi Simeon’s opinion, all are poured into the base. In Rebbi’s opinion, only the one from which he sprinkled is poured152In Rebbi’s opinion, only the actual use of blood in a vessel qualifies the remainder to be poured on the base of the altar; in R. Eleazar ben R. Simeon’s opinion, all eligible blood in a Temple vessel which is not disqualified is qualified to be poured on the base..
חֲבֵרַיָּא אָֽמְרֵי. נִתְפַּגֵּל זֶה וְנִתְפַּגֵּל זֶה. אָֽבְדוּ אֵימוּרָיו שֶׁלָּזֶה מַזִּין עַל אֵימוּרָיו שֶׁלָּזֶה. הַכֹּל מוֹדִין בְּפַר מָשִׁיחַ וְעֵדָה עַד שֶׁיְּהֵא שָׁם מַתָּנָה אַחַת מִשֶּׁל שְׁנֵיהֶן. חֲבֵרַייָא אָֽמְרֵי. אֵימוּרִין כְּשֵׁירִין שֶׁנִּתְעָֽרְבוּ בִפְסוּלִין עַד שֶׁיְּהֵא מַתָּנָה אַחַת מִשֶּׁל כְּשֵׁירִין. מַה פְלִיגִין. בְּדַם שְׁנֵי חַטָּאוֹת שֶׁנִּתְעָֽרְבוּ. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי. רוֹאִין אֶת הַדָּם. אִם יֵשׁ בּוֹ כְדֵי מַתָּנָה אַחַת מִזֶּה וּכְדֵי מַתָּנָה אַחַת מִזֶּה כָּשֵׁר. וְאִם לָאו פָּסוּל. וְחֲכָמִים אוֹמְרִים. אֲפִילוּ אֵין בּוֹ אֶלָּא מַתָּנָה אַחַת [מִשֶּׁל שְׁנֵיהֵֶן]. כָּשֵׁר. עַל דַּעְתֵּיהּ דְּרִבִּי. יֵשׁ שֵׁיעוּר לַמַּתָּנוֹת. עַל דַּעְתִּין דְּרַבָּנִן. אֵין שֵׁיעוּר לַמַּתָּנוֹת. הָדָא אָֽמְרָה. נִתְפַּגֵּל זֶה נִתְפַּגֵּל זֶה. אָֽבְדוּ אֵימוּרָיו שֶׁלָּזֶה מַזִּין עַל אֵימוּרָיו שֶׁלָּזֶה. The colleagues say153They have a tradition that Rebbi disagrees also if the blood of two purification offerings were mixed together in one vessel., if one becomes piggul154Piggul is consumption of sacrifices out of their allotted time (Lev. 19::7) our out of the proper place. Since a sacrifice cannot become disqualified retroactively, the technical term piggul is used to describe the disqualification caused by the intent of future piggul in any of the required actions in processing the sacrifice (slaughter, reception of the blood, bringing to the altar, sprinkling on the corners). Processing piggul sacrifice is sinful; therefore blood containing piggul blood cannot be used; it is disqualified., so does the other; if the parts155The fat which is forbidden for human consumption, cf. Chapter 5:2, Note 50. of one were lost, one sprinkles for the parts of the other. Everybody agrees about the bull of the Anointed or the community122Since the High Priest is standing too far away from the gobelin., unless there be one giving of each of them. The colleagues say, qualified parts which were mixed up with disqualified parts, only if there was a giving147The “giving” is sprinkling of blood on one corner of the large altar. of the qualified. Where do they disagree? About the blood of two purification sacrifices which were mixed up. 156Babli Zevaḥim 95a. Rebbi says, I am saying one investigates the blood; if there is enough for one giving for each one it is qualified, otherwise it is disqualified. But the Sages say, even if there is only one giving [for both of them]157Corrector’s addition. it is qualified. In Rebbi’s opinion, there is a measure for givings, in the Sages’ opinion there is no measure for givings158If Rebbi requires visibly enough blood for two givings, he must require more than a tiny drop for each giving. This amount is not spelled out anywhere. For the Sages a tiny drop is enough and this is available in any mixture, even if not recognizable separately.. This implies159For the Sages, whom practice has to follow, two separate purification offerings whose blood has been mixed are treated as one body., if one becomes piggul, so does the other; if the parts of one were lost, one sprinkles for the parts of the other.