Zevachim Daf 40 זבחים דַף 40

In a Baraisa, Rebbe Shimon says that because the Torah says the plural קרנות – horns regarding the פר כהן גדול, and again regarding the פר העלם דבר, and the two are compared with a היקש, we know that both require מתנות of their blood on all four קרנות of the מזבח הפנימי. Rebbe Yehudah says this derashah is not necessary, because the passuk says about each: באהל מועד – in the Tent of Meeting, teaching that the blood must be placed על כל האמור באהל מועד – on all [the קרנות] mentioned in the אהל מועד. According to Rebbe Shimon, the phrase "אהל מועד" teaches: שאם נפחתה תקרה של היכל לא היה מזה – that if the Heichal roof was broken through, he would not sprinkle the blood. The Gemara clarifies that Rebbe Yehudah derives four מתנות from the word "אשר" – that is [in the אהל מועד], and agrees to darshen "אהל מועד" the way Rebbe Shimon does.

The Baraisa on the previous Daf taught that the word "לפר" in the passuk about פר העלם דבר alludes to the פר יום הכפורים. The Gemara discusses what law is derived from this היקש, and Rav Pappa ultimately says: לא נצרכא אלא לאת בדם ובטבילה – it is only needed to teach the halachos derived from the words "את" and "בדם", and the Kohen’s requirement of dipping his finger into the blood to sprinkle it. Rav Acha bar Yaakov explains: the word "את" (implying something subordinate to his finger) teaches that the Kohen may sprinkle the blood with blisters on his finger, and they do not constitute a חציצה. "בדם" teaches שיהא בדם שיעור טבילה מעיקרא – that the blood should be the amount needed for dipping from the beginning (i.e., when it is received in a כלי). Meaning, if blood was received in two vessels, each being less than enough for dipping and הזאה, they cannot be combined for הזאה. Finally, "וטבל" – and he shall dip (his finger) teaches he must dip his finger into the blood to sprinkle it, ולא מספג – and he cannot wipe the blood from the walls of the כלי.

In a Baraisa, Rebbe says the word "לפר" – to the bull (written about the פר העלם דבר) comes to include the פר of Yom Kippur לכל מה שאמור בענין – for everything stated in the section of פר העלם דבר. Rebbe Yishmael says this can be derived from a kal vachomer: ומה במקום שלא הושוה קרבן לקרבן – if in a place where a korban is not equated with another korban (to be brought from the same animal), השוה מעשים למעשים – yet [the Torah] equated the procedure of one with the procedure of the other, then מקום שהשוה קרבן לקרבן – in a place where [the Torah] did equate a korban with another korban (to be brought from the same animal) אינו דין שישוה מעשה למעשה – is it not logical that it equated one procedure to [the other] procedure? After some discussion, the Gemara ultimately explains: a פר העלם דבר and the שעיר יום הכפורים, despite being different animals, share the same procedure למאי דכתב בהו – regarding that which was written explicitly about them (i.e., sprinkling towards the פרוכת and placing on the מזבח הפנימי with his forefinger). Therefore, a פר יום הכפורים, which is the same animal as a פר כהן משיח, is certainly subject to the same avodah, specifically, the laws of "את בדם ובטבילה" discussed above. Similarly, the שעיר יום הכפורים is subject to these laws, derived from שעירי עבודת כוכבים, using the same kal vachomer.