Zevachim Daf 26 זבחים דַף 26

A Baraisa states that קדשי קדשים must be shechted in צפון – the north section of the עזרה, and its blood must be received in a כלי שרת in צפון. עמד בדרום והושיט ידו לצפון ושחט – If he stood in the south and stretched his hand to the north and shechted there, the שחיטה is valid, but if he was מקבל the blood this way, it is פסול, because the מקבל himself must be in צפון. If his head and most of his body was in צפון, his entire body is considered there. If the shechted animal convulsed and went out of צפון, it remains valid (because the disqualification of "יוצא" is only for leaving the עזרה). קדשים קלים may be shechted, and its blood received in a כלי שרת, anywhere inside the עזרה. If a Kohen stood outside the עזרה and stretched his hand inside and shechted there, it is valid, but such קבלה is פסול. Even if his head and most of his body was inside the עזרה, the קבלה is invalid [the Gemara below says this applies even if just his hair was outside the עזרה]. If the animal convulsed and left the עזרה and returned, it is פסול.

Shmuel’s father asked Shmuel a series of questions, correcting each of Shmuel’s responses, with the following laws emerging: תלה ושחט – if one suspended a korban in the airspace of the עזרה and shechted it, it is פסול, because shechitah must be על ירך – at the side of the מזבח, which this is not. If the Kohen was suspended in the air while shechting, it is valid, because the שוחט need not be "על ירך". However, if the Kohen performed קבלה while suspended, it is פסול, because אין דרך שירות בכך – it is not a proper manner of service (whereas שחיטה is not considered avodah). Still, if the animal was suspended during קבלת הדם, it is valid, because only שחיטה needs to be at the מזבח’s side, not קבלה. Abaye said that for קדשי קדשים, all cases are פסול (because he holds a suspended animal is not considered in "צפון" for קבלת הדם), except for a suspended Kohen during שחיטה (since the שוחט need not be in צפון). Regarding קדשים קלים, all cases are valid (because this שחיטה does not require "על ירך"), except for a suspended Kohen during קבלה. Rava disagrees, maintaining that just as the עזרה’s airspace is sufficient for קבלה of קדשים קלים, צפון airspace is sufficient for קבלה of קדשי קדשים.

The next Mishnah states that if the Kohen placed the blood on the ramp of the מזבח instead of the wall, or on a part of the מזבח not parallel to the יסוד – base, as required, or above or below the red line of the מזבח when it should have been the opposite, or on the wrong מזבח, it is פסול, but eating the meat does not incur כרת. Shmuel explains: פסול בשר – the meat of the korban is disqualified for eating, אבל בעלים נתכפרו – but the owner of the korban receives atonement. The passuk says: ואני נתתיו לכם על המזבח לכפר – and I have assigned [blood] for you upon the מזבח to atone, teaching: כיון שהגיע דם למזבח נתכפרו בעלים – once the blood reaches the מזבח, the owner receives atonement, even if it is placed in the wrong area. Still, the meat may not be eaten, because "לכפר" implies: לכפרה נתתיו ולא לדבר אחר – I have assigned it for atonement only, not for another purpose. The Gemara notes that Shmuel holds: שלא במקומו כמקומו דמי – a blood application not in its place is like one in its place, regarding כפרה.