Zevachim Daf 47 זבחים דַף 47

On the previous Daf, Rebbe Yose said the intent of a korban is determined by the one performing the avodah. This disagrees with Rebbe Elazar bar Rebbe Yose, who says: שמעתי שהבעלים מפגלין – I heard that the owner of a korban can effect piggul by intending for consumption חוץ לזמנו while the Kohen performs avodah. The passuk says "והקריב המקריב" – and the offerer shall bring [his korban], indicating that the owner is considered the "מקריב", and so can determine the avodah’s intent. Abaye says that three Tannaim hold זה מחשב וזה עובד הויא מחשבה – if this one (the owner) intends, and that [other] one performs avodah, it is considered intent. (1) The first is Rebbe Elazar bar Rebbe Yose, as above. (2) Rebbe Eliezer ruled that if one shechts an animal for an idolator, it is invalid, because the עכו"ם presumably intends the shechitah to be for idolatry. (3) Rebbe Shimon ben Elazar taught that any item which is not usually stored, but one person stored it, and someone else came and carried it out to a רשות הרבים on Shabbos, נתחייב זה במחשבה של זה – this one who carried it is liable based on the intent of that one who stored it, which rendered it significant.

The fifth Perek begins: איזהו מקומן של זבחים – what is the required place for [the various procedures of] korbanos? All קדשי קדשים (i.e., חטאות, עולות, אשמות, and שלמי ציבור) must be shechted in צפון – the north. The פר and שעיר of Yom Kippur are shechted in צפון, and their blood is received in a כלי שרת in צפון. Their blood is sprinkled בין הבדים – between the poles of the ארון (eight times), toward the פרוכת (eight times), and on the מזבח הזהב (after combining their blood, it is applied on each קרן, and sprinkled eight times on top of the מזבח). מתנה אחת מהן מעכבת – Even a single application is מעכב atonement. The  שירים – remainder is poured on the western base of the מזבח החיצון, but this is not מעכב. The פרים הנשרפים – bulls which are burned (i.e., the פר העלם דבר and פר כהן משיח), and the שעירים הנשרפים – goats which are burned (i.e., שעירי עבודת כוכבים) share most halachos of the above korbanos, but their blood is not sprinkled בין הבדים (also, their blood is sprinkled toward the פרוכת seven times, and is only applied to the מזבח’s horns, not on top). All of these korbanos are burned outside Yerushalayim, on the בית הדשן – location [where] the ashes of the מזבח החיצון are placed.

The Gemara asks why the Mishnah did not state that the blood of all קדשי קדשים is received in a כלי שרת in צפון, and explains that since the blood of an אשם מצורע (which is קדשי קדשים) is received ביד – directly in the Kohen’s hand, he did not mention קבלת הדם. Although a later Mishnah states that the blood of an אשם מצורע is נתקבל in a כלי שרת, the Tanna did not teach that all קדשי קדשים require קבלת הדם in a כלי, since the blood of an אשם מצורע is [also] received ביד. Still, since its blood must also be received in a כלי, it taught this law in the later Mishnah.  The Torah compares the קבלה of the אשם מצורע to the application on the מצורע’s right ear, thumb, and toe, teaching that just as this application is done בעצמו של כהן – with the Kohen himself (i.e., his finger), the קבלה is also done with his own hand. Still, the Torah compares this אשם to a חטאת, thus requiring a כלי. It emerges, then, that two Kohanim are מקבל its blood, one by hand, to apply to the מצורע, and one with a כלי, for זריקה on the מזבח.