Zevachim Daf 38 זבחים דַף 38

A Baraisa provides another source for Beis Hillel’s opinion that a single מתנה suffices for a חטאת: the pesukim about חטאת say three times וכפר וכפר וכפר – and [the Kohen] shall atone, etc. The first teaches וכפר אף על פי שלא נתן אלא שלש – “he shall atone” even though he only made three applications, the second וכפר teaches that he atones even with only two מתנות, and the third וכפר teaches that even a single מתנה atones. The Gemara asks that perhaps it should be darshened differently, with the first וכפר teaching that even if he only placed three of the מתנות above the line and one below (instead of all four above), it is still valid, and the second and third teaching that even one above the line and three below is still valid!? It answers: לא מצינו דמים שחציין למעלה וחציין למטה – we never find blood applications of which half (i.e., some) are placed above the line, and half are placed below the line. Therefore, the passuk must instead be teaching that only a single מתנה is מעכב.

The Gemara objects to the previous assertion (that no blood מתנות are partially “above” and partially “below”) from various הזאות performed by the כהן גדול on Yom Kippur, but clarifies that they were not done in different places. The Gemara then asks that שירים – remnants of a חטאת are poured into the base of the מזבח, while its מתנות are above the line!? It answers that the pouring of שירים is not מעכב, and the principle that all מתנות must be in the same place only refers to מתנות which are מעכב. The Gemara still objects that there is an opinion that שירים הפנימים – pouring the remnants of the blood of inner חטאות is מעכב, yet it is poured in the יסוד of the מזבח, while the מתנות are all placed on the קרנות of the מזבח הפנימי (“above”)!? It answers: בחד מקום קאמרינן – we are only saying about one location (i.e., one מזבח) that all מתנות are either above or below, but this does not apply to a חטאת הפנימית, whose מתנות are placed in the מזבח הפנימי, and its שירים on the מזבח החיצון.

Rebbe Yochanan said: שלש מתנות שבחטאות – the three last applications of chataos, which are not critical, אינן באות בלילה – are not brought at night, like ordinary זריקה, ובאות לאחר מיתה – but can be brought after the death of the owner (unlike the first critical מתנה), והמעלה מהן בחוץ חייב – and one who offers any of them outside the Mikdash is liable to כרת (the punishment for avodah outside the Mikdash), just like for the first מתנה. Rav Pappa says: יש מהן כתחלתו – some of the laws of the last three מתנות are like its beginning (i.e., the first, critical מתנה), ויש מהן כסופו – and some of their laws are like its end (i.e., pouring שירים). In addition to Rebbe Yochanan’s laws of "חוץ" and "לילה" above, they are considered like ordinary זריקה regarding disqualifying זרים, requiring a כלי שרת, performing the מתנה onto the קרן of the מזבח, and with the Kohen’s finger, the law of כיבוס – requiring the washing of a garment onto which blood spattered, and these מתנות create שירים (i.e., the remaining blood in the כלי must be poured into the יסוד). In addition to Rebbe Yochanan’s law of "מיתה" above, they are considered like שירים such that they do not permit the meat for consumption, cannot create פיגול, and do not invalidate the korban if the blood enters the היכל.