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Sprinkling of the Blood
Laws of Worship of God
Sources
A
The priest shall put some of the blood on the horns of the altar of aromatic incense, which is in the Tent of Meeting, before יהוה; and all the rest of the bull’s blood 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
GEMARA:
The Sages taught
in a
baraita
: The verse states with regard to the bird sin offering:
“And he shall sprinkle of the blood of the sin offering
upon the side of the altar” (Leviticus 5:9). This teaches that the blood is sprinkled directly
from the body of the sin offering,
not with the priest’s finger or from a vessel.
How so?
The priest
holds the head and the body and sprinkles
its blood
on the wall of the altar. And
he does
not
sprinkle it
on the wall of the ramp, and not on the wall of
the
Sanctuary…
Zevachim 64b:6-8
7) "from the blood of the bullock": of the blood of the life (i.e., the blood with which the life goes out), and not of the blood of the flesh, and not of the blood that is squeezed out. "from the bullock": shall he receive it (to exclude blood that spilled to the ground and was gathered up.) "and he shall bring it (to the tent of meeting"): a (Cohein that is) kasher, and not one who is pasul. "to the tent of meeting" — to exclude his offering for the "distinct" mitzvah (i.e., the she-goat of Yom Kippur), that its blood not be sprinkled on the golden altar, (but on the outer altar.)…
Sifra, Vayikra Dibbura DeChovah, Section 3 7-10
5) (Vayikra 4:35): "And he shall atone for him," (Vayikra 4:31): "And he shall atone for him," (Vayikra 4:26): "And he shall atone for him." What is the intent of this? (i.e., Why three times?) It is needed. For it might be reasoned: Blood is mentioned (as being applied) below (the red line on the altar [i.e., the blood of burnt-offerings, etc.]), and blood is mentioned (as being applied) above the red line (i.e., the blood of sin-offerings, applied on the four horns). Just as with the blood applied below, one application atones, so, with the blood applied above…
Sifra, Vayikra Dibbura DeChovah, Chapter 11 5-7
The
baraita
continues to expound the verse stated with regard to a bird burnt offering: “And its blood shall be drained out on the wall of the altar” (Leviticus 1:15). When the verse states:
“And its blood shall be drained out,”
it means that
all of it
must be drained out. The continuation of the verse indicates that it must be drained out
“on the wall of the altar,” and not on the wall of the ramp, nor on the wall of the Sanctuary. And which
wall of the altar
is this? This is the upper wall,
i.e., above the red line…
Zevachim 65a:14-16
5) (Vayikra 4:20): ("And he shall do with the bullock as he did with the bullock of the sin-offering (of the high-priest); so shall he do with this. And the Cohein shall make atonement for them and it shall be forgiven them.") "And he shall do … as he did … and he shall make atonement." Why is this mentioned? To "double" the sprinklings. To teach that if one (sprinkling) were lacking, he did nothing. This tells me only of the seven sprinklings (on the parocheth), failing (even one of) which, nothing has been done. For seven sprinklings are always categorical requirements…
Sifra, Vayikra Dibbura DeChovah, Chapter 6 5-7
3) (Vayikra 4:29): "And he shall place his hand on the head of the sin-offering: to include the idolatry sin-offering (of the individual) as requiring semichah. "and he shall slaughter the sin-offering in the place of the burnt-offering:" It must be slaughtered in the north. "in the place of the burnt-offering. And he shall take": (The juxtaposition) indicates that the blood must be received in the north — whence it was derived: If he slaughtered it in the north and received it in the south; in the south, and he received it in the north, it is pasul…
Sifra, Vayikra Dibbura DeChovah, Chapter 10 3-5
ונמצה דמו AND THE BLOOD THEREOF SHALL BE WRUNG OUT — The word ונמצה is connected in meaning with (Proverbs 30:33) “the pressing out (מיץ) of wrath”; (Isaiah 16:4) “for extortion (המץ) is at an end). — He presses the place where the neck has been cut (בית השחיטה) against the wall and the blood thus drains itself out) and runs down the wall (cf. Sifra, Vayikra Dibbura d'Nedavah, Section 7 7; Zevachim 64b).
Rashi on Leviticus 1:15:3
The Gemara asks:
And
as for
all those
tanna’im
who derive a different exposition from this
verse:
“And the blood of your offerings shall be poured”
(Deuteronomy 12:27),
this
halakha
that is recorded in the mishna, that with regard to
all
the offerings
whose
blood is to be
placed on the external altar,
in a case
where
the priest
placed
the blood on the altar with
one placement, he facilitated atonement, from where do they
derive this? The Gemara answers: Those
tanna’im
hold in accordance with
the…
Zevachim 37b:8-12
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…
Zevachim 52b:2-6
The Gemara suggests:
Shall we say
that Rabbi Yehuda HaNasi and Rabbi Elazar
disagree about
the same principle as do
Rabbi Eliezer and Rabbi Yehoshua?
As it is taught in a
baraita
: The verse states:
“And you shall offer your burnt offerings, the flesh and the blood,
upon the altar of the Lord your God” (Deuteronomy 12:27).
Rabbi Yehoshua says:
The verse teaches that
if there is no blood
sprinkled on the altar,
no flesh
may be burned on the altar, and
if there is no flesh
to be burned on the altar…
Zevachim 104a:4-5
וזרקו AND [THE PRIESTS] … SHALL DASH [THE BLOOD ROUND ABOUT] — He (the priest) stands below and dashes the blood from the vessel upon the altar wall below the red line over against the two diagonally opposite corners (the north — east and the south — west corners so that there is blood on the four sides). That is what Scripture means when it says, סביב, “round about” — that the blood shall be put upon all the four sides of the altar. Or I might think that it means he (the priest) shall place it (the blood) right round the altar as a line! Scripture, however, states, וזרקו…
Rashi on Leviticus 1:5:6
9) "and he shall make atonement upon it (the altar)": atonement which is (made) upon its body. (i.e., atonement through the blood, which is placed upon the corners of the altar [and not verbal atonement])."and he shall take of the blood of the bullock and of the blood of the he-goat": intermixed. I might think of each by itself; it is, therefore, written (Shemoth 30:10) "of the blood of the sin-offering of the atonement once a year." How, then, am I to understand "and he shall take of the blood of the bullock and of the blood of the he-goat"? As "intermixed…
Sifra, Acharei Mot, Chapter 4 9-12
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…
Zevachim 52a:2-3
The mishna teaches:
And its blood requires two placements
that are four.
How does
the priest
perform
the placements?
Rav says: He places
the blood on one side of the corner of the altar,
and places
it
again
on the other side of the corner of the altar. He repeats this on the diagonally opposite corner, so that he places on two corners but on all four sides of the altar.
And Shmuel says:
He
places one placement
on each of the two diagonally opposite corners, so that each placement is
similar to
the shape of the Greek letter
gamma…
Zevachim 53b:4-5
§ The mishna teaches that one is not liable for consuming blood of exudate, i.e., that oozes from the neck of the animal after the initial spurt of blood concludes.
Rabbi Yehuda deems
one
liable in
the case of
blood of exudate.
The Gemara adds that
Rabbi Elazar says: Rabbi Yehuda concedes with regard to atonement
that if one sacrifices an offering and the priest sprinkles the blood of exudate on the corners of the altar, the blood does not atone. This is
as it is stated: “For it is the blood that makes atonement by reason of the soul”
(Leviticus 17:11)…
Keritot 22a:17
1) (Vayikra 4:25): ("And the Cohein shall take of the blood of the sin-offering with his finger.") "with his finger .. and he shall take" (i.e., "with his finger" applies to "and he shall take") — that he take with his right ([index] finger [this being derived by identity from the instance of a leper]). "with his finger" and he shall place" ("it on the horns of the altar") — that he place with his right (finger, "with his finger" applying also to "and he shall place.") R. Shimon said: Is it written ("And he shall take with his) "hand"? (or "finger" [that we may derive "right" by identity from…
Sifra, Vayikra Dibbura DeChovah, Chapter 9 1-3
No blood from sacrificial animals is susceptible to ritual impurity at all. For [Deuteronomy 12:16] states with regard to blood: "You shall pour it on the earth like water." [Implied is that] blood which is poured out like water is considered as water and is susceptible to ritual impurity. The blood of sacrificial animals, by contrast, is not poured out like water and hence is not susceptible to ritual impurity. When the sun sets and the blood from a sacrificial animal [slaughtered that day] has not been cast [on the altar], the sacrifice is disqualified…
Mishneh Torah, Sacrifices Rendered Unfit 1:36-37
The mishna teaches:
Rabbi Yehuda says
that the priest
would fill a cup
with
the blood that was mixed
together on the floor and then sprinkle it on the altar.
It was taught
in a
baraita
that
Rabbi Yehuda says: He would fill a cup with the mixed blood, so that if
all of
the blood of one
of the sacrifices
was spilled, this
cup would contain a small amount of that blood, and sprinkling it on the altar
would render
the sacrifice
fit.
…
Pesachim 65a:8-65b:1
MISHNAH:
If the meat became impure while the fat is unchanged, he does not pour the blood. If the fat became impure while the meat is unchanged, he pours the blood. With sacrifices it is not so, but even if the meat became impure while the fat is unchanged, he pours the blood.
HALAKHAH:
This does not follow Rebbi Nathan, for Rebbi Nathan says, one fulfills one’s obligation by pouring without eating. What is the reason?
All of Israel shall slaughter it between the evenings
…
Jerusalem Talmud Pesachim 7:5:1-2
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