Talmud - Zevahim 93b זבחים צ״ג ב׳

With regard to the statement that only blood that was collected in a vessel and is fit for sprinkling requires the laundering of the garment on which it sprayed, the Gemara asks: Why do I also need this? After all, it was already taught that if blood spilled from the neck onto the floor before it was collected in a vessel, and it sprayed on a garment, the garment does not require laundering. The Gemara answers: This is not an additional halakha, but rather the mishna is saying: What is the reason? What is the reason that if the blood spilled from the neck onto the floor before it was collected in a vessel, and the priest collected it and it sprayed on a garment, the garment does not require laundering? This is because it is only with regard to blood that was received in a sacred vessel and is fit for sprinkling that the garment requires laundering.

§ The mishna teaches: It is only with regard to blood that was received in a sacred vessel and is fit for sprinkling that the garment requires laundering. The Gemara asks: As it was already taught that when disqualified blood is sprayed on a garment, it does not require laundering, this reiteration serves to exclude what? The Gemara answers: It serves to exclude the case where a priest received less blood than is sufficient for sprinkling in this vessel, and less than is sufficient for sprinkling in that vessel, and then he mixed together the blood from the two vessels. In such a case, even though the combined amount is now enough for sprinkling, the blood did not become fit for sprinkling.

This is as it is taught in a baraita: With regard to the sanctification of water of purification, Rabbi Ḥalafta bar Shaul says: If a priest sanctified less than is sufficient for sprinkling in this vessel and less than is sufficient for sprinkling in that vessel, and he then mixed together the water from the two vessels, he has not sanctified it to become water of purification.

In a related issue, a dilemma was raised before the Sages: If a priest did this for the blood of an internal sin offering, collecting less than is sufficient for sprinkling in each vessel and then mixing all the blood together, what is the halakha? Is Rabbi Ḥalafta’s statement about the water of purification a halakha transmitted to Moses from Sinai, and we do not learn from such a halakha an application to a different matter?

Or, perhaps: What is the reason there, that the combined water of purification is not fit for sprinkling? It may be because it is written about sprinkling the water: “And dip it in the water” (Numbers 19:18), stressing that it is to be dipped in precisely the same water that was first placed in the vessel. This indicates that from the outset there must be an amount sufficient for sprinkling. If so, then here also there is comparable language employed with regard to the blood of a sin offering. It is written: “And the priest shall dip his finger in the blood, and sprinkle of the blood” (Leviticus 4:6). Does this prove that from the outset there must be sufficient blood for sprinkling?

The Gemara suggests: Come and hear a proof, as Rabbi Zerika says that Rabbi Elazar says: Even in the case of the blood of a sin offering, if one collected two insufficient amounts and then mixed them together, he did not sanctify the blood to make it fit for sprinkling on the altar, and therefore, if it sprays on a garment, one is not required to launder the garment.

§ Rava says: It is taught in a baraita with regard to the internal sin offering, whose blood is sprinkled in the Sanctuary: The verse states: “And the priest shall dip his finger in the blood, and sprinkle of the blood” (Leviticus 4:6); and there must be enough blood in the vessel for the priest to dip his finger in it so that he does not need to wipe blood from the sides or the bottom of the vessel onto his finger. The verse states: “In the blood,” teaching that the blood is unfit for sprinkling unless there is a measure of the blood fit for dipping in the vessel from the outset, and the blood is disqualified if more blood is added to a vessel that initially contained less than the required measure. The verse states: “Sprinkle of the blood,” which teaches that he must sprinkle of the blood that is mentioned in this matter, which is the blood in the vessel.

And it was necessary for the Torah to write the term: “In the blood,” as well as the term: “And the priest shall dip.” As, had the Merciful One written only: “And the priest shall dip,” I would say that if there is sufficient blood at the time of dipping, even though there was not a measure of blood fit for dipping in the vessel from the beginning, it is nevertheless fit for dipping. Therefore, the Merciful One writes: “In the blood,” to teach that there must be sufficient blood from the beginning.

And if the Merciful One had written only: “In the blood,” I would say that if at the beginning there was an appropriate measure of blood, it is not necessary for the vessel to retain a measure of enough blood throughout the whole rite, and even if he eventually wipes blood off of the vessel onto his finger, it is sufficient for sprinkling. Therefore, the Merciful One writes: “And the priest shall dip,” to teach that there must remain enough blood to dip his finger each time.

The cited baraita states: The verse states: “Sprinkle of the blood,” which teaches that he must sprinkle of the blood that is mentioned in this matter, which is the blood in the vessel. The Gemara asks: In order to exclude what was this mentioned? Rava said: This serves to exclude the remainder of the blood that is on the priest’s finger after sprinkling, which may not be used for further sprinkling, as he must dip his finger in the blood again for each sprinkle. Rava continues: This supports the opinion of Rabbi Elazar, as Rabbi Elazar says: The remainder of the blood that is on the priest’s finger after sprinkling is unfit for further sprinkling.

Ravin bar Rav Adda said to Rav, i.e., Rava: Your student says that Rav Amram says: We already learn a baraita opposing Rabbi Elazar’s opinion: If a priest was sprinkling the blood of an internal sin offering, and a sprinkle sprayed from his hand onto a garment, the halakha depends on the circumstances. If it sprayed before he sprinkled, the garment requires laundering, but if it sprayed once he has sprinkled, it does not require laundering.

Ravin bar Rav Adda explains: What, is it not this that the baraita is saying: If the blood sprayed on a garment before the priest concluded sprinkling, the garment requires laundering, even if it sprayed from the remainder on his finger; but if it sprayed once the priest has concluded sprinkling, it does not require laundering? This indicates that blood sprayed from the remainder on his finger requires laundering, so it must be fit for sprinkling. Rava replied: No, this is what the baraita is saying: If the blood sprayed on a garment before the sprinkling has left his hand, it requires laundering, but if it sprayed once the sprinkling has left his hand, the remainder on his finger does not require laundering if it then sprays onto a garment.

Abaye raised an objection to Rabbi Elazar’s opinion from what is taught about sprinkling the blood of the red heifer in a mishna (Para 3:9): When the priest has concluded sprinkling the blood, he wipes his hand on the body of the red heifer. Evidently, if he concluded sprinkling, yes, he does wipe his hand; but if he did not conclude sprinkling, he does not wipe his hand, even though a remainder is left on his finger. Evidently, this remainder is fit for sprinkling. Rava said to him: The mishna is to be understood otherwise: If he concluded sprinkling, he wipes his entire hand on the body of the red heifer; but if he has not concluded sprinkling, he wipes only his finger after each sprinkling.

The Gemara asks: Granted, if he concluded sprinkling, he wipes his hand on the body of the red heifer, as it is stated: “And the heifer shall be burned in his sight; its skin, and its flesh, and its blood” (Numbers 19:5), indicating that the remaining blood must be incinerated together with the flesh. But on what does he wipe his finger after each sprinkling, since he must not wipe it on the body of the heifer, which might cause hair to stick to his finger, interfering with the sprinkling? Abaye said: He wipes his finger on the lip of the bowl holding the blood for sprinkling, as it is written: “Atoning bowls [keforei] of gold” (Ezra 1:10). The atoning bowls are so named because the priest wipes his finger on them, and the word keforei indicates cleansing by way of wiping (see Ḥullin 8b).

MISHNA: Apropos laundering the blood of a sin offering from garments onto which it sprayed, the mishna discusses what is considered a garment. If the blood of a sin offering sprayed onto the hide of an animal before it was flayed from the animal, the hide does not require laundering, because its status is not that of a garment, which is susceptible to ritual impurity. If the blood sprayed onto the hide after it was flayed, it requires laundering; this is the statement of Rabbi Yehuda.

Rabbi Elazar says: Even if the blood sprayed onto the hide after it was flayed, it does not require laundering until it is crafted into a vessel or garment that is actually susceptible to ritual impurity. This is the principle with regard to laundering: A garment must be laundered only in the place where the blood was sprayed, and only if it is an item that is fit to become ritually impure, and only if it is an item fit for laundering.

With regard to the garment mentioned explicitly in the Torah, and the sackcloth, and the hide, all of these require laundering. And the laundering must be performed in a sacred place, the Temple courtyard, and the breaking of an earthenware vessel in which a sin offering was cooked must be performed in a sacred place, and scouring and rinsing of a copper vessel in which a sin offering was cooked must be performed in a sacred place. With regard to this matter, a stringency applies to a sin offering more than it applies to offerings of the most sacred order.

GEMARA: With regard to blood sprayed on a flayed hide, from where are these matters, i.e., the divergent opinions of Rabbi Yehuda and Rabbi Elazar, derived? The Gemara explains: They are derived as the Sages taught in a baraita: It is stated with regard to laundering: “And when any of its blood shall be sprinkled on a garment” (Leviticus 6:20). I have derived only a garment; from where do I include an animal’s hide after it was flayed? The same verse states: “You shall launder that on which it shall be sprinkled,” to include any item on which the blood sprayed.

One might have thought that I would include a hide even before it was flayed. To counter this, the verse states: “Garment.” Consequently, just as any manner of garment is an item fit to become ritually impure if one intends to use it, e.g., making it a patch for his clothing, so too the requirement of laundering applies to any item that becomes fit to become ritually impure when one intends to use it as is. A hide is fit to become ritually impure after it has been flayed, when one intends to use it for a rug or the like; this is the statement of Rabbi Yehuda.

Rabbi Elazar holds that, even after it is flayed, the hide does not require laundering. In interpreting the verse, he says: The verse states: “Garment,” and from this I have derived only a garment; from where do I include sackcloth

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

Zevachim 93b explores when sacrificial blood spilled on a garment requires laundering, focusing on proper collection in a sacred vessel and combining insufficient portions.