Talmud - Zevahim 75a זבחים ע״ה א׳

Abaye raised an objection to this from a baraita (Tosefta 8:22): With regard to the offering of an individual that was intermingled with another offering of an individual, and likewise a communal offering that was intermingled with another communal offering, or the offering of an individual and a communal offering that were intermingled with each other, the priest places four placements of blood from each and every one of them on the altar, and in this manner fulfills the obligation of the blood rites of all the offerings. But if he placed one placement from each one, he has fulfilled his obligation. And likewise, if he placed four placements from all of them together, he has fulfilled his obligation.

The baraita continues: In what case is this statement, that he places from the blood of each of the offerings ab initio, said? In a case where the offerings were intermingled when they were still alive, before they were sacrificed, and therefore the priest could perform four placements from the blood of each animal separately. But if slaughtered animals were then intermingled, i.e., their blood became mixed together in one container, the priest places four placements from all of them together, only one set of four.

And in any case, if he placed one placement from all of them, he has fulfilled his obligation, as the blood of all these offerings is placed on the outer altar, and with regard to all of them one fulfills the obligation after the fact with a single placement. Rabbi Yehuda HaNasi says: One assesses the blood of the placement given from each animal; if there is enough in that blood for a placement of blood for this offering and enough for that one, it is fit, but if not, the offering is disqualified.

The Gemara explains the difficulty: This baraita indicates that if live offerings became intermingled, each is sacrificed for its owner, despite the fact that these offerings are owned by men and therefore require placing of the hands. It is evident that the baraita is referring to offerings of men, as it teaches the case of the offering of an individual adjacent to, and therefore similar to, the case of a communal offering: Just as a communal offering is sacrificed by men, so too, the offering of an individual that is being discussed here also belongs to men. This presents a difficulty to the explanation of Rav Yosef.

Rava says: And can you understand the baraita in this manner? Is this baraita accurate as it stands? There is another difficulty with the baraita, as it teaches: In what case is this statement said? It is said in a case where these offerings were intermingled when they were still alive. But if slaughtered animals were intermingled it is not said. This is problematic, as what difference is it to me whether the animals are alive or whether they are slaughtered? This is not the decisive factor, as even if the animals were slaughtered, if the blood of each is in a separate vessel the priest should perform separate placements from the blood of each.

Rava continues: Rather, this is what the baraita is saying: In what case is this statement said? It is said in a case where these offerings were intermingled after they were slaughtered, but they were similar to living animals, i.e., the blood of each animal was in separate cups. But in a situation where the blood of these animals was mixed together in a single cup, the priest places four placements of blood from all of them. And if he placed one placement from all of them, he has fulfilled his obligation. If so, this baraita has no bearing on the issue of offerings that became intermingled while they were still alive, as it deals exclusively with the blood of animals that have been slaughtered.

§ The baraita cited teaches that Rabbi Yehuda HaNasi says: One assesses the blood of the placement given from each animal; if there is enough in that blood for a placement of blood for this offering and enough for that offering, it is fit, but if not, the offerings are disqualified. The Gemara asks: And does Rabbi Yehuda HaNasi hold in accordance with this line of reasoning, that there must be a minimum amount of blood placed from each offering? But isn’t it taught in a baraita (Tosefta, Para 9:5) with regard to the water of purification into which water that is invalid for sprinkling fell that Rabbi Yehuda HaNasi says: According to the statement of Rabbi Eliezer,

Traduction : The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz.

Zevachim 75a examines mixed-up animal offerings before slaughter and the required blood placements on the altar for individual and communal sacrifices.