Zevachim Daf 39 זבחים דַף 39

On the previous Daf, Rav Pappa said that the three latter מתנות of a חטאת are subject to כיבוס – requiring the washing of a garment onto which blood spattered. He offered proof from a Mishnah which states that if blood of a חטאת spattered onto a garment from the קרן – horn or from the יסוד – base of the מזבח, it does not require כיבוס. This implies that מן הראוי לקרן – blood which is fit to be placed on the horn, i.e., the last three מתנות, does require כיבוס. However, the Gemara objects that a similar inference should be made from "יסוד" that blood “fit” for the יסוד, i.e., שירים, should require כיבוס, which it does not!? This question is discussed at length and ultimately stands. Ravina answers by distinguishing between the two terms: מן הקרן ממש – “from the horn” means literally blood taken from the קרן itself and implies that blood “fit for the קרן” (the last three מתנות) would not require כיבוס, as Rav Pappa said. However, "מן היסוד" means even that which is “fit for the יסוד” (i.e., שירים). He explains that "מן הקרן" cannot include blood “fit” for the קרן, because then it would be unnecessary to teach that blood fit for the יסוד does not require כיבוס.

The Mishnah on Daf 36b taught that all מתנות of חטאות which are applied to the מזבח הפנימי are מעכב. A Baraisa derives these from extra words in the passuk about פר העלם דבר של ציבור. The word "החטאת" teaches: אלו שעירי עבודת כוכבים – these are the goats brought as a חטאת for communal idolatry (resulting from a mistaken ruling), teaching that they are also חטאות פנימיות, thus requiring blood מתנות before the פרוכת and on the מזבח הפנימי, and burning its meat outside Yerushalayim. We do not include the שעירי רגלים and שעירי ראש חודש (i.e., goats brought for the מוסף on these days) to also be חטאות פנימיות, because the word "לו" – for it excludes them. The Baraisa explains how it was known to include the שעירי ע"ז, and exclude the others:מרבה אני את אלו שמכפרין על עבירת מצוה ידועה – I include these (שעירי ע"ז) which atone for known transgressions of a mitzvah (similar to the פר העלם דבר), and exclude the other שעירים, which do not atone for known transgressions (but for unknown tumah transgressions in the Mikdash).

After deriving from extra words that all הזאות – sprinklings of חטאות הפנימיות are מעכב, the Baraisa darshens: "וכפר" – and he shall atone [for them], teaching: אף על פי שלא סמך – even if he did not lean on the korban as required, "ונסלח" – and it shall be forgiven for them, teaching: אף על פי שלא נתן שירים – even if he did not pour the blood remnants into the יסוד. The Baraisa explains how it was known to invalidate a korban missing הזאות, but validate a korban missing סמיכה or שירים: פוסל [אני] בהזאות שמעכבות בכל מקום – I invalidate [the korban] where sprinklings were omitted, because they are essential in all other places, ומכשיר אני בסמיכה ושירים שאין מעכבות בכל מקום – and I validate [the korban] where סמיכה or pouring the remnants was omitted, because they are not essential in all other places.