Zevachim — Daf 87b

שקיבלו פסולין וזרקו את דמו מאי לאו שקיבלו פסולין וזרקו פסולין

לא שקיבלו פסולין א"נ שזרקו פסולין

אויר מזבח כמזבח דמי או לא ת"ש כשם שהמזבח מקדש כך כבש מקדש

ואי אמרת אויר מזבח לאו כמזבח דמי אויר כבש נמי לאו ככבש דמי היכי מסיק ליה מכבש למזבח הוה ליה ירוד

דנגד ליה והא אויר יש בין כבש למזבח רובו לכבש ככבש רובו למזבח כמזבח

תיפשוט מהא הא דבעי רמי בר חמא יש חיבור לעולין או לא תיפשוט דיש חיבור הא לא קשיא תיפשוט

מתקיף לה רבא בר רב חנן ואי אמרת אויר מזבח כמזבח דמי עולת העוף דפסלה במחשבה היכי משכחת לה

הא קלטה מזבח

מתקיף לה רב שימי בר אשי אלמה לא משכחת לה כגון דאמר הריני מולקה על מנת להורידה למחר ולהעלותה ולהקטירה

הניחא לרבא דאמר לינה מועלת בראש המזבח אלא לרבה דאמר אין לינה מועלת בראש המזבח ליתא למחשבתו

לרבה נמי משכחת לה כגון דאמר הריני מולקה על מנת להורידה קודם עמוד השחר ולהעלותה לאחר עמוד השחר

להך גיסא מיהא תיפשוט דאויר מזבח כמזבח דמי דאי ס"ד אויר מזבח לאו כמזבח דמי

[Or] where unfit [persons] received and sprinkled the blood.1 Surely that means, where unfit [persons] received and sprinkled the blood.2 — No: [it may mean] that unfit [persons] received it or unfit persons sprinkled the blood.3 The scholars asked:4 Is the air-space above the altar as the altar, or not?5 — Come and hear: JUST AS THE ALTAR SANCTIFIES SO DOES THE ASCENT SANCTIFY. Now, if you say that the airspace above the altar is not as the altar, then the air-space above the ascent too is not as the ascent; how then can one carry it up from the ascent to the altar, seeing that it is as having descended?6 — He drags it.7 But there was a gap between the ascent and the altar?8 — When the greater part of it [the limb] is nearer the ascent, it is as though it were [on] the ascent, and when the greater part of it is nearer the altar,it is as though it were on the altar. Then from this you can solve Rami b. Hama's question, [viz.]: Is there a connective in [limbs which] ascend the altar or not?9 Solve that there is a connective?10 — That is no difficulty: Then solve it! Raba son of R. Hanan demurred: If you say that the air-space above the altar is as the altar, how is it possible for a burnt-offering of a bird to be disqualified through an [illegitimate] intention; surely the altar has received it?11 R. Shimi b. Ashi demurred: Why not? It is possible e.g., where he declared: Behold, I pinch it intending to take it off to-morrow [from the altar], then carry it up again and burn it.12 (That is well according to Raba who maintained [that] linah is effective [when the sacrifice is] on top of the altar; but according to Rabbah who held that linah is not effective on top of the altar, his intention [certainly] does not count!13 — According to Rabbah too it is possible e.g. if he declared: Behold, I pinch it with the intention of taking it down before dawn and taking it up again after dawn.)14 At all events, you can solve [the question] in the other direction, viz., that the air-space of the altar is as the altar,15 for should you think that the air-space of an altar is not as the altar, further implies that they may not ascend in the first place. Hence, if unfit persons received the blood (naturally, in a service vessel) whilst fit persons sprinkled it, they may ascend (be offered) in the first place, and that must be because the vessels sanctified the blood to permit its sprinkling at the outset. disqualified by the sprinkling. or not? that if it descended it must not re-ascend. not? altar. Now if the priest actually kept it suspended in the air-space above the altar until the next day it would be fit then for ritual burning, for disqualified sacrifices do not descend once they ascended (i.e., even if linah does disqualify when the sacrifice is on the altar). Since then it is fit for burning on the morrow, why should the intention to burn it on the morrow disqualify it, seeing that at the very moment that it is killed it is as though laid on the altar? then he would still have to replace it. The intention to do this would certainly not disqualify it. the reverse direction.