Zevachim 39 - October 23, 1 Cheshvan

Rav Papa cites a proof based on an inference from a Mishna in Zevachim 93a: if blood splashes onto one's clothing from the blood designated for placement on the altar, specifically from the three sprinklings following the initial one, then the garments must be laundered in the Azara (Temple courtyard), a process known as kibus. This inference is challenged, as the Gemara suggests that the Mishna reflects the opinion of Rabbi Nechemia, who is more stringent in his treatment of the remainder of the blood (shirayim) that is to be poured into the base of the altar, and the Mishna does not adhere to the mainstream view. Ultimately, this suggestion is dismissed, since there is no definitive evidence that Rabbi Nechemia requires kibus for the remainder of the blood before it is poured on the base of the altar. Nonetheless, the inference remains problematic for Rav Papa, as it implies that blood requires laundering even before it is sprinkled on the altar, an implication that aligns with no known position. Ravina offers a resolution: while the term "from the keren" (corner of the altar) excludes the law of kibus before placement on the keren, the Mishna's use of "from the base" includes blood that is awaiting placement on the base. A braita is introduced to explain the source of the halakha in the Mishna, that all placements of blood of sin offerings performed in the inner sanctuary are essential. This ruling is derived from a verse in Vayikra (Leviticus) 4:20, in the context of the communal sin offering. The verse is fully expounded to draw parallels between the bull sin offering of the kohen gadol, the bull offering of the kohen gadol on Yom Kippur, and the communal sin offering for idol worship. The exposition also distinguishes between essential and non-essential components of the offerings whose blood is applied to the inner altar.