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חַטָּאת שֶׁקִּבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, יָצָא אַחַד מֵהֶן לַחוּץ, הַפְּנִימִי כָּשֵׁר. נִכְנַס אַחַד מֵהֶן לִפְנִים, רַבִּי יוֹסֵי הַגְּלִילִי מַכְשִׁיר בַּחִיצוֹן, וַחֲכָמִים פּוֹסְלִין. אָמַר רַבִּי יוֹסֵי הַגְּלִילִי, מָה אִם בְּמָקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בַּחוּץ, לֹא עָשָׂה אֶת הַמְשׁוֹאָר כַּיוֹצֵא, מְקוֹם שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת, בִּפְנִים, אֵינוֹ דִין שֶׁלֹּא נַעֲשֶׂה אֶת הַמְשׁוֹאָר כַּנִּכְנָס. נִכְנַס לְכַפֵּר, אַף עַל פִּי שֶׁלֹּא כִפֵּר, פָּסוּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיְּכַפֵּר. רַבִּי יְהוּדָה אוֹמֵר, אִם הִכְנִיס שׁוֹגֵג, כָּשֵׁר. כָּל הַדָּמִים הַפְּסוּלִין שֶׁנִּתְּנוּ עַל גַּבֵּי הַמִּזְבֵּחַ, לֹא הִרְצָה הַצִּיץ אֶלָּא עַל הַטָּמֵא, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא:
[Если] кровь Чаттата была собрана в две чашки, и [одна] их оставили [забрали] [из внутреннего двора Храма], то одна [оставшаяся] внутри действительна. Если один [из них] вошел в [Святилище], раввин Йосе Аглили считает действительным того, кто [остался] снаружи, но Мудрецы считают его недействительным. Раввин Йосе Глагилли сказал: «Если в случае, когда [незаконные] мысли [о действиях] вне закона недействительны, мы не считаем оставшуюся часть тем, что вышел, то, конечно, в случае, когда [незаконные] мысли [о действиях] внутри не делают признать недействительными, мы не должны рассматривать оставшуюся часть, как ту, которая вошла. Если она вошла в Святилище, чтобы искупить, даже если она не искупила, она недействительна, это слова раввина Элиэзера. Раввин Шимон говорит: [это не неверно], если только он не искупит. Раввин Иегуда говорит: Если он случайно вошел в [Святилище], он действителен. В ЦИТС [лицевая панель первосвященника] не искупит недействительную кровь , которая была прерывистой на алтаре, для нечистых [случаи] , за исключением, так как ЦИТС искупает нечистый [случаи] , но не для крови , что листы [двора храма].
Bartenura on Mishnah Zevachim
יצא אחד מהן לחוץ – outside of the Temple courtyard.
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English Explanation of Mishnah Zevachim
Introduction
This mishnah deals with blood from a hatat, which should be sprinkled on the outer altar (found in the Temple courtyard).
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Bartenura on Mishnah Zevachim
הפנימי כשר – and he gives from it his gifts and the sacrifice is kosher/fit.
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English Explanation of Mishnah Zevachim
If the blood of a hatat was received in two goblets and one of them went outside [the Temple courtyard], the inside one is fit. In this case the outside one is rendered invalid but the inside one, which never left the Temple courtyard, remains fit.
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Bartenura on Mishnah Zevachim
וחכמים פוסלין – as it is written (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],” and even part of its blood, it is invalid, for it is not written, “its blood.”
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English Explanation of Mishnah Zevachim
If one of them entered within [the Sanctuary]: Rabbi Yose the Galilean declares the outer one fit. The sages disqualify it. When one of the two goblets goes into the Sanctuary, it becomes unfit, as we learned in yesterday’s mishnah. The debate is over whether the goblet of blood that remained outside of the Sanctuary, in the Temple courtyard (where it belongs) is also unfit. Rabbi Yose the Galilean argues that the outer one remains fit, but the sages say that in this case, since part of the blood which came from the animal became unfit by going inside the Sanctuary, it all becomes unfit.
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Bartenura on Mishnah Zevachim
ומה אם במקום שהמחשבה פוסלת בחוץ (see Tractate Zevakhim, Chapter 2, Mishnah 2 and the beginning of this Mishnah) – meaning to say, that just as the outside [of the Temple courtyard], which is a place where the intention invalidates it, if he intended to perform the ritual slaughter on the condition to sprinkle its blood outside [the Temple courtyard], it is invalidated.
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English Explanation of Mishnah Zevachim
Rabbi Yose the Galilean: if the place where an intention [directed to it] disqualifies, i.e. without, you do not treat what is left [inside] as what went out; then the place where an intention [directed to it] does not disqualify, i.e. within, is it not logical that we do not treat what is left [outside] as what entered within? Rabbi Yose now argues his position. Had the priest thought to bring the blood of the hatat outside of the Temple, it is already invalid. Nevertheless, if one of the goblets is brought out of the Temple, the other goblet remains valid, as we learned in section one. In contrast, had he thought to bring the blood into the Sanctuary he has not rendered the sacrifice unfit. Therefore, Rabbi Yose argues, all the more so if he actually brings one of the goblets into the Sanctuary, the other one remains fit. It is interesting that the other rabbis do not respond to this argument. It seems likely that they just don’t believe that this argument works here rather, once part of the blood goes into the Sanctuary, all of the blood is rendered unfit no matter where it is.
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Bartenura on Mishnah Zevachim
לא עשה – regarding removing part of the blood outside that which is that what remains inside like it goes forth, as you said that the inner [sprinkling] was kosher.
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English Explanation of Mishnah Zevachim
If it entered within to make atonement, even if he [the priest] did not make atonement, it is unfit, the words of Rabbi Eliezer. Rabbi Shimon said: [it is not unfit] unless he makes atonement. Rabbi Judah said: if he took it in unwittingly, it is fit. In this section, there is a debate over whether blood that enters the sanctuary is always rendered unfit, or only under certain circumstances. According to Rabbi Eliezer, if he brought the blood into the Sanctuary in order to sprinkle it on the golden altar, then it is unfit, even if he did not end up sprinkling it. Rabbi Shimon says that it is not rendered unfit until he actually sprinkles it on the altar. Rabbi Judah is even more lenient. If he brings the blood in accidentally, it is not rendered unfit, even if he sprinkles it on the altar. It is unfit only if he intentionally brings it in and sprinkles it on the altar.
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Bartenura on Mishnah Zevachim
מקום שאין המחשבה פוסלת – that is to say the hall containing the golden altar which is a place where intention does not render [the rite] invalid, that if he ritually slaughtered in order to give the pieces [of the sacrifice] outside, inside it is kosher/fit, does it not follow, etc. But the Halakha is not according to Rabbi Yossi Haglili. And especially regarding the blood in which we stated that if he went outside of the Temple courtyard or entered inside to sprinkle from it in the hall containing the golden altar, it was invalidated, but the flesh/meat of Holy Things, assuming that if he went outside [the Temple courtyard], it was invalidated and consuming it is prohibited, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” meat that went outside its compartment/partition , that is, the Holiest of the Holy Things outside of the Temple courtyard and the Lesser Holy Things outside of the city, it becomes as if it is flesh in the field, and it is considered “torn” and you cannot consume it. Nevertheless, if he entered inside into the midst of the hall containing the golden altar, it is not invalidated because of this and its consumption is permitted, as Scripture states (Leviticus 6:23): “[But no purification offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” from its blood, but not from its flesh [which is permitted].
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English Explanation of Mishnah Zevachim
For all unfit blood which was put on the altar, the head plate [of the high priest] does not propitiate, save for the unclean, for the headplate propitiates for that which is unclean, but does not propitiate for what goes out. According to Exodus 28:38, the head plate worn by the high priest “bears the iniquity of any holy things (sacrifices).” The mishnah explains that the head plate propitiates, meaning cleanses, in a case where a sacrifice becomes impure. In such a case the sacrifice will count, even though it should not have been offered. However, it does not propitiate for a sacrifice whose blood has gone out of the Temple courtyard. If they offer such a sacrifice, it is invalid.
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Bartenura on Mishnah Zevachim
עד שיכפר – in the hall containing the golden altar.
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Bartenura on Mishnah Zevachim
ר' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.
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Bartenura on Mishnah Zevachim
ואין הציץ מרצה על היוצא – and even though that they (i.e., the blood) went up, they did not go down, but regarding effecting acceptance however, it does not effect, as it is written regarding the frontlet (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate, from any of their sacred donations,]” and in the Torah portion of Emor it is written (Leviticus 22:3): “If any man among your offspring, while in a state of impurity, partakes of any sacred donation that the Israelite people may consecrate to the LORD, [that person shall be cut off from before Me],” just as the Holy Things mentioned further on, the Biblical verse speaks of their defilement, so also the sin of the Holy Things that is mentioned regarding the frontlet, the Biblical verse speaks with regard to defilement.
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