Pesachim

blood which is not poured out as water1 does not make fit. To this R. Samuel b. Ammi demurred: Behold the last-drained blood,2 which is poured out like water,3 yet it does not make fit? — Said R. Zera to him, Leave the last-drained blood alone, which does not make fit even in the case of hullin. R. Samuel b. Ammi received it [the reason] from him, because the Divine Law saith, Only be sure that thou eat not the blood; for the blood is the life:4 blood wherewith life goes out is called blood; blood with which life does not go out is not called blood.5 Come and hear: If blood became unclean and he [the priest] sprinkled it unwittingly, it [the sacrifice] is accepted; if deliberately, it is not accepted?6 — It was Rabbinically [unclean], this not being in accordance with R. Jose b. Jo'ezer of Zeredah.7 Come and hear: For what does the headplate propitiate?8 For the blood, flesh, and the fat which were defiled, whether in ignorance or deliberately, accidentally or intentionally,9 whether in the case of an individual or of the community.10 [It was defiled] by Rabbinical law [only], this not being in accordance with Jose b. Jo'ezer of Zeredah.11 Come and hear: And Aaron shall bear the iniquity of the holy thing:12 now what iniquity does he bear? If the iniquity of piggul,13 surely it is already said, it shall not be accepted?14 If the iniquity of nothar, after the first violent rush, The life and vitality pass out with the first blood, not with the last. surely it is already said, neither shall it be imputed [unto him that offereth it]?15 Hence he bears nought but the iniquity of defilement, which is inoperative16 in opposition to its general rule, in the case of a community.17 Does that not mean the defilement of the blood? — Said R. Papa: No: the defilement of the handfuls.18 Come and hear: If one bear unclean [kodesh] flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be defiled? And the priests answered and said, No.19 for him i.e., the sacrifice is efficacious for its purpose. Now by Biblical law it is accepted whether the sprinkling was done deliberately or in ignorance of its uncleanness, and the flesh may be eaten by the priests, but the Rabbis penalized the priests by not permitting the flesh to be eaten in the former case, though another sacrifice is not required (v. Git. 54a). Incidentally we see that blood can become unclean, and thus liquids in general, which contradicts Rab. This Tanna obviously holds that it was. head plate makes sacrifices acceptable and procures atonement in spite of certain irregularities. even in defilement. For notes v. Yoma, Sonc. ed. p. 27, notes. in the case of an animal sacrifice, atonement being dependent thereon.