Zevachim Daf 81 זבחים דַף 81

On the previous Daf, Rebbe Eliezer and the Chochomim argued where blood that should be sprinkled למעלה mixed with blood that should be sprinkled למטה, whether one sprinkles it למעלה or spills it out. Abaye says this argument only pertains to תחלת חטאת ועולה – the initial blood of a chatas and olah, where the חטאת must be sprinkled למעלה and the עולה must be sprinkled למטה. But סוף חטאת [ועולה] – if the concluding blood of a chatas (i.e., its שירים) mixed with blood of an olah, דברי הכל מקום עולה מקום שיריים – all agree the blood may be applied למטה on the מזבח wall, because the place of the olah מתנה is the place for pouring the remnants of the חטאת (i.e., שירים may be applied to the wall, from which they will drip to the יסוד). However, Rav Yosef quotes Rav Yehudah saying: שירים צריכין איצטבא – remnants require being poured on top of the base, and cannot be applied to the מזבח wall, so the Chochomim would rule to spill out the blood in this case as well.

A Baraisa darshens a passuk about bechor: "קדש הם" – they are holy, teaching: שאם נתערב בדם קדשים אחרים יקרבו – that if its blood became mixed with blood of other korbanos, they should still be offered. The Gemara explains that this Baraisa refers to the blood of bechor and עולה which both required מתנות below the חוט הסיקרא. Since it seems obvious that their blood should be applied, the Gemara explains the novelty: דאין עולין מבטלים זה את זה – that korbanos do not nullify one another (i.e., although there is more blood of one korban than the other, the blood of each remains valid for מתנות). The Gemara objects that this principle is derived from the korbanos of Yom Kippur, where the blood of the שעיר is mixed with the blood of the פר, and then applied to the מזבח הפנימי. This proves that although the פר’s blood is greater in volume, the שעיר’s blood is not nullified!? The Gemara answers that Tannaim disagree which is the source for this principle. The Gemara presents a third source, and proceeds to explain why each opinion does not derive from the other two sources.

A Baraisa states that if a Kohen applied mixed blood למעלה without asking, all Tannaim agree he should apply the rest למטה, and that both applications count. The Gemara assumes this refers to a mixture of blood of a חטאת and עולה, and after he applied the blood למעלה, the חטאת blood is שירים. Since it teaches to apply the blood למטה, this proves מקום עולה מקום שירים – the place of the blood application for an olah is the place for [חטאת] remnants!? Rav Yitzchak bar Yosef answered that the Baraisa’s case is where the blood of חטאת חיצונה – an outer chatas became mixed with the שירים of חטאת פנימית – an inner chatas. Although the blood should have been spilled out, once it was applied למעלה, all the remaining blood is שירים (of both types of חטאת), and poured onto the יסוד. The reason he chose this case, instead of a simpler case where blood of a חטאת חיצונה mixed with the שירים of a חטאת חיצונה, was to teach a novelty: אפילו למ"ד שירים מעכבין – even according to the opinion that failure to pour the remnants of a חטאת פנימית prevents a korban’s validity, חסרו אין מעכבין – if [the remnants] were merely diminished, they do not prevent the korban’s validity.