Zevachim Daf 15 זבחים דַף 15

The Gemara asked on the previous Daf: הולכה שלא ברגל שמה הולכה – Is bringing blood closer to the מזבח not by foot, but by hand, considered legally bringing, or not? After several proofs are rejected, Ulla quotes Rebbe Yochanan saying it is not considered הולכה. The Gemara then asks, if it was brought closer through this invalid method, אפשר לתקונה או לא אפשר לתקונה – is it possible to rectify (by taking it back and bringing it again properly), or is it not possible to rectify, since it was already “brought” improperly? Ulla quotes Rebbe Yochanan saying that הולכה שלא ברגל is "פסולה" – invalid, from which he infers that it cannot be rectified. However, Rav Nachman challenged Ulla from a Mishnah stating that if blood spilled from a כלי שרת (after קבלה) onto the floor, and a כהן gathered it, it may be used for זריקה. Since some of the blood presumably flowed toward the מזבח, it should be disqualified for זריקה!? The Gemara attempts to limit the Mishnah to a case where no blood flowed inwards, but this is ultimately rejected, and the Gemara concludes: תיובתא – it is a refutation.

The Gemara discusses: הוליכו זר – if a non-Kohen brought the blood closer, והחזירו כהן וחזר והוליכו – and a Kohen returned it to its original place and brought it again, the sons of Rebbe Chiya and Rebbe Yannai dispute its status. One party holds it is valid, because אפשר לתקונה – it is possible to rectify [this disqualified הולכה], and the other party says it is פסול, and cannot be rectified. The Gemara considers the reverse case: הוליכו כהן והחזירו – a Kohen brought the blood closer and returned it, וחזר והוליכו זר – and a non-Kohen brought it again. Rav Shimi bar Ashi says that the opinion who ruled the first case valid, would rule this case invalid, because he considers the final הולכה to be the primary הולכה (which, in this case, was by a זר). The opinion who ruled the first case invalid, would rule this case valid, because he considers the first הולכה to be the הולכה. Rava contends that all would agree that the second case is invalid, דהא צריך לאמטוייה – because once the blood was returned, it needs to be brought again and is a necessary הולכה (thus requiring a כהן). However, a Baraisa ultimately proves otherwise.

The second Perek begins with a list of people who, if they perform קבלת הדם (or הולכה, or זריקה), the עבודה is invalid: (1) A זר – non-Kohen, (2) אונן (one whose close relative just died), (3) טבול יום – one who immersed that day, and is tahor for chullin, but remains tamei for kodashim, (4) מחוסר כפורים – one who lacks atonement (i.e., requires a korban to complete his taharah process), (5) ומחוסר בגדים – one lacking the requisite clothing [of a Kohen], (6) שלא רחץ ידים ורגלים – one who did not wash his hands and feet beforehand, (7) ערל – someone uncircumcised, and (8) someone tamei. The Mishnah proceeds to list ways the קבלה is performed that are disqualifying: יושב – if he is sitting, or he is standing on top of כלים, an animal, or his colleague’s feet (thus, he is not standing directly on the Mikdash floor). קבל בשמאל – if he received the blood with his left hand, the Tanna Kamma says it is valid, but Rebbe Shimon says it is invalid. The Gemara will seek the sources for all these פסולים.