Talmud - Zevahim 76b זבחים ע״ו ב׳

And if he is not a leper, this animal that is brought for a guilt offering shall be a voluntary peace offering, because their sacrificial rites are equivalent. And that uncertain guilt offering requires slaughter in the north of the Temple courtyard as a guilt offering, and placement of the blood on the right thumb and big toe and right ear of the leper, as described in Leviticus 14:14, and it requires placing hands on the head of the animal, and the accompanying wine libations and waving of the breast and thigh like a peace offering.

And lastly, it is eaten by males of the priesthood on the day it is sacrificed and the following night, in the Temple courtyard, like a guilt offering, not for two days and one night in the manner of a peace offering. This indicates that Rabbi Shimon permits one to bring sacrificial animals to the status of unfitness even ab initio, not only when the animals became intermingled. The Gemara answers that the remedy of a man is different from the case discussed by Rabba. Since this person has no way of purifying himself from his leprosy other than by bringing the offering, the concern of reducing the time available for its consumption is disregarded.

The Gemara asks a question with regard to the resolution suggested by Rabbi Shimon of bringing the offerings and stating a stipulation. This works out well with regard to the guilt offering, but with regard to the log of oil what can be said? A log of oil does not accompany a peace offering. The Gemara explains that the individual bringing the offering says: If I am not a leper, then this log shall be a gift to the Temple, as one can dedicate oil to the Temple. The Gemara questions this resolution: But perhaps he is not in fact a leper, and if so, it is required that a priest remove a handful of the donated oil and sacrifice a handful of it on the altar before the rest of the oil may be consumed by the priests, as is the halakha with regard to oil brought as an offering. The Gemara explains that this is referring to a case where the priest already removed a handful.

The Gemara further questions: But perhaps he is in fact a leper, and he requires the placement of seven sprinklings of oil before the Lord (see Leviticus 14:15–16). The Gemara answers that the priest does place these sprinklings.

The Gemara raises a difficulty: How can the priest sprinkle the oil? But it is lacking, as a handful has been removed from the oil, and one sprinkles only from a whole log. The Gemara explains that after the handful is removed the priest brings a little more oil to the container and fills it up to a log. This is as we learned in a mishna (Nega’im 14:10): In a case where the log lacked a full measure, then if it became lacking before the priest poured from it into his palm in order to place it on the right thumb and big toe of the leper, he shall fill it.

The Gemara poses yet another question: But if he is not a leper, and that log of oil is a gift, that handful removed from the oil requires burning on the altar for the remainder of the oil to be permitted to the priests. The Gemara explains that the priest does in fact burn the handful.

The Gemara asks: When does the priest burn the handful? If he does so after the placement of seven sprinklings for the leper’s purification, in such a case the log will be lacking due to the sprinklings. That which remains is akin to the remainder of a meal offering that was lacking between the removal of the handful and the burning, and one may not burn the handful for that remainder. Similar to a gift of oil, in a meal offering a handful is removed from the offering and then sacrificed on the altar. If after the handful is removed but before it is sacrificed some of the remainder of the meal offering is separated, the handful may not be sacrificed. The same should apply if some of the oil was sprinkled after the handful was removed.

If, alternatively, the priest burns the handful before the placement of seven sprinklings, once he has burned the handful he may no longer perform the sprinklings, in accordance with the principle: Whatever is partly burned in the fire on the altar is subject to the prohibition of: You may not make as an offering (see Leviticus 2:11). This principle states that if part of an item, such as the blood of an animal offering or the handful of a meal offering, has been sacrificed, one who sacrifices any other part of it that is not designated for sacrifice has violated a prohibition. The sprinkling of the oil is equivalent to sacrifice in this regard.

Rav Yehuda, son of Rabbi Shimon ben Pazi, says that the priest does not sprinkle the oil as a definite rite but stipulates that if the man is not a leper he is sprinkling it in a manner analogous to other items that one burns for the sake of wood, i.e., as fuel for the altar and not as a sacrificial rite. As it is taught in a baraita that Rabbi Eliezer says: The verse states: “No meal offering that you shall bring to the Lord shall be made with leaven; for you shall make no leaven, nor any honey, smoke from it as an offering made by fire to the Lord. As an offering of first fruits you may bring them to the Lord; but they shall not come up for a pleasing aroma on the altar” (Leviticus 2:11–12). This verse indicates that you may not offer up leaven and honey as a pleasing aroma, an offering. But you may offer up leaven and honey and other substances

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

Zevachim 76b examines the uncertain leper's guilt offering and log of oil, comparing their sacrificial rites to those of a peace offering.