[Если] кровь [которая должна быть] применена [на] внутри [алтарь ладана] смешалась с кровью [которая должна быть] применена [на] снаружи [главный алтарь], то эта [смесь] должна быть вылита в процедить. Если он применил их [на] снаружи [алтарь], а затем вернулся и применил их на [алтаре] внутри, это действительно. [Если он применил их к] внутри [алтаря], а затем вернулся и применил их к наружному [алтарю], раввин Акива лишает его законной силы, но мудрецы считают это недействительным. Ибо рабби Акива обычно говорил: вся кровь, поступающая в святилище для искупления, становится недействительной, но мудрецы говорят, что это относится только к жертве за грех. Раввин Элиэзер говорит: Ашам, как говорится, «как Чаттат , так и Ашам » (Левит 7: 7).
Bartenura on Mishnah Zevachim
הניתנין בפנים כו' ישפכו לאמה – for we don’t say, “we see,” (see Mishnah 9 of this chapter) and it is prohibited to change these because of the fitness/acceptability of those. But Rabbi Eliezer who held that we state, “we see,” does not dispute here. For how should we proceed? Let us sprinkle outside and then afterwards inside, for just as it is a commandment to have the upper parts [of the red line] precede the lower parts, so it is a Mitzvah to have that which is offered inside precede that which is offered outside, for the inside is crucial. Let us sprinkle inside and afterwards sprinkle outside, since there is [the blood] of a sin-offering and a guilt-offering, for if it their blood was mixed with the inner blood, one is not able to state that he should give/sprinkle inside and afterwards, give/sprinkle outside, because it invalidates [the blood sprinkled outside, it was not decided with him (i.e., he could not state it absolutely). But if you would say that we should invalidate the [blood sprinkled] for the outside [sacrifices] in order to validate the [blood sprinkled] for the inner sacrifices, Rabbi Eliezer doe not state that we would invalidate them with our hands, and it is better to wait until sunset so that they will be invalidated of their own accord and they would be poured into the sewer.
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English Explanation of Mishnah Zevachim
Introduction
While the blood of most sacrifices is sprinkled on the outer altar, the altar that was in the courtyard, some sacrifices have their blood sprinkled inside, on the golden altar that was in the Sanctuary (the Hekhal). These sacrifices were described in 5:2. Our mishnah deals with a situation where blood that was supposed to be sprinkled inside was mixed up with blood that was supposed to be sprinkled outside.
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Bartenura on Mishnah Zevachim
נתן בחוץ – a Kohen who did not consult [with the Jewish court] and gave/sprinkled from this mixture outside [the altar], it is kosher/fit.
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English Explanation of Mishnah Zevachim
If [blood] which is to be sprinkled inside [the Sanctuary] was mixed with [blood] that is to be sprinkled outside, it must be poured out into the duct. If inside and outside blood are mixed up together, then the mixture should be poured into the duct.
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Bartenura on Mishnah Zevachim
רבי עקיבא פוסל החיצון – for all the outer blood that entered inside [the altar] were invalidated.
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English Explanation of Mishnah Zevachim
If [the priest] sprinkled outside and then sprinkled inside, it is valid. If, however, the priest did not ask and went ahead and sprinkled the blood, if he first sprinkled it outside and then inside, it is valid.
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Bartenura on Mishnah Zevachim
וחכמים מכשירין – for all of the sacrifices except for the outside sin-offering that is invalidated because of (Leviticus 6:23): “But no sin offering may be eaten from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary; any such shall be consumed in fire].” And the Halakha is according to the Sages.
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English Explanation of Mishnah Zevachim
[If he sprinkled] inside and then went back and sprinkled outside: Rabbi Akiva declares it unfit, But the sages declare it fit. For Rabbi Akiva says: all blood which entered the Sanctuary to make atonement is unfit; But the sages say: the hatat alone [is unfit]. R. Eliezer said: the asham too, for it says, “As is the hatat, so is the asham” (Leviticus 7:7). The thornier problem is if he first brought the blood inside and sprinkled it on the inner altar and then brought it back outside and sprinkled it on the outer altar. According to Rabbi Akiva, the blood sprinkled on the outer altar is invalid. According to Rabbi Akiva, once blood that is supposed to be sprinkled on the outer altar is brought into the Sanctuary, it is disqualified. The other sages say that both blood applications are valid. The rule that once blood enters the Sanctuary it is invalid to spill it outside was stated only with regard to the hatat, as it says in Leviticus 6:23, “But no sin offering (hatat) whose blood has been brought into the Tent of Meeting for expiation in the sanctuary may be eaten; it shall be burned in the fire.” Rabbi Eliezer expands this to include the asham because Leviticus 7:7 says that the rules that govern the hatat also govern the asham.
