REVACH L'DAF
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SUMMARY
1. If the blood of a Korban which requires one Matanah on the Mizbe'ach becomes mixed with the blood of another Korban with the same requirement, the blood is placed on the Mizbe'ach once.
2. If the blood of a Korban which requires four Matanos on the Mizbe'ach becomes mixed with the blood of another Korban with the same requirement, the blood is placed on the Mizbe'ach four times.
3. If the blood of a Korban which requires four Matanos on the Mizbe'ach becomes mixed with the blood of a Korban which requires only one Matanah, Rebbi Eliezer says that the blood is placed on the Mizbe'ach four times. Rebbi Yehoshua says that it is placed on the Mizbe'ach only once.
4. If utensils that contain the blood of valid Korbanos became mixed with a utensil that contains the blood of a Ba'al Mum, Rebbi Eliezer says that if the blood from one of the utensils was placed on the Mizbe'ach, the blood from the remaining utensils should also be placed on the Mizbe'ach. The Chachamim disagree.
5. Even if the blood from one of the utensils was placed on the Mizbe'ach, the blood from the remaining utensils may be placed on the Mizbe'ach only two at a time, according to Rebbi Eliezer.
6. If a small amount of plain water falls into a flask containing water of the Parah Adumah, according to the Chachamim the water of the Parah Adumah is Pasul.
7. Rebbi Eliezer says that the water of the Parah Adumah does not become Pasul even when ordinary water becomes mixed with it. The Kohen should sprinkle twice from the mixture on each person or utensil.
8. If the blood of a Korban which requires Matanos on the upper portion of the Mizbe'ach becomes mixed with the blood of a Korban which requires Matanos on the lower part of the Mizbe'ach, Rebbi Eliezer says that the blood should be placed first on the upper part of the Mizbe'ach and then on the lower part of the Mizbe'ach.
9. According to the Chachamim, the mixture of blood must be spilled into the stream which runs through the Azarah.
10. If the Kohen does not ask about what he should do, and he places the blood on the lower part of the Mizbe'ach, he subsequently must place the blood also on the upper part of the Mizbe'ach, according to Rebbi Eliezer.
11. If the Kohen does not ask about what he should do, and he places the blood on the upper part of the Mizbe'ach, he subsequently must place the blood also on the lower part of the Mizbe'ach, even according to the Chachamim.
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A BIT MORE
1. For example, the blood of a Korban Bechor becomes mixed with the blood of a Korban Ma'aser. If the two utensils of blood became mixed up, the Kohen places the blood from each utensil once on the Mizbe'ach. If the blood from the two Korbanos became mixed together in one utensil, the Kohen places the blood of the utensil once on the Mizbe'ach, and it suffices for both Korbanos.
2. For example, the blood of an Olah becomes mixed with the blood of a Shelamim or an Asham. All of these Korbanos require two Matanos which are four, on the lower part of the Mizbe'ach.
3. According to Rebbi Eliezer, the blood is placed on the Mizbe'ach four times. It does not constitute a violation of Bal Tosif, because the extra Matanos for the Korban which require only one Matanah are viewed like water placed on the Mizbe'ach. Rebbi Yehoshua says that the blood is placed on the Mizbe'ach only once. Since, b'Di'eved, one Matanah suffices for all Korbanos, both Korbanos are valid.
4. According to the Chachamim, even if the blood from all of the utensils, except for one, was placed on the Mizbe'ach, the blood from the remaining utensil may not be placed on the Mizbe'ach.
5. The blood may not be placed on the Mizbe'ach l'Chatchilah, even according to Rebbi Eliezer. However, if, b'Di'eved, the blood from one utensil was placed on the Mizbe'ach, the blood from two of the remaining utensils may be placed on the Mizbe'ach at the same time. Since only one utensil of blood of a Ba'al Mum was mixed with the other utensils, it is certain that the blood in one of these two utensils is valid. Since the blood in one of the utensils is valid, it is assumed that the blood in the other utensil is also valid, and that the blood of the Ba'al Mum was already placed on the Mizbe'ach.
6. According to the Chachamim, the sprinkling of the water of the Parah Adumah requires a minimum Shi'ur. Since plain water became mixed with it, there is a doubt about whether there is a sufficient Shi'ur. To sprinkle twice is not an option, because the Chachamim maintain that two sprinklings cannot be combined.
7. Reish Lakish explains that according to Rebbi Eliezer, the sprinkling of the water of the Parah Adumah requires a minimum Shi'ur, and two sprinklings combine to make the Shi'ur. In this case, the amount of a minimum Shi'ur of plain water fell into the amount of the minimum Shi'ur of water of the Parah Adumah. Therefore, when the Kohen sprinkles twice, there certainly is a minimum Shi'ur between the two sprinklings. Rava says that according to Rebbi Eliezer, the sprinkling of the water of the Parah Adumah does not require a minimum Shi'ur, and that Rebbi Eliezer maintains "Yesh Bilah," which means that the plain water becomes mixed evenly with the water of the Parah Adumah, and me'Ikar ha'Din one sprinkling suffices. The Rabanan, however, required a second sprinkling (as a Kenas). Rav Ashi says that Rebbi Eliezer maintains "Ein Bilah" and the water is not evenly mixed. Rebbi Eliezer also maintains that a minimum Shi'ur is not required. The reason why the Kohen must sprinkle twice is to ensure that at least one drop of the water of the Parah Adumah is sprinkled.
8. For example, the blood of a Chatas, which is placed on the upper part of the Mizbe'ach, became mixed with the blood of an Olah. According to the opinion that Rebbi Eliezer maintains "Yesh Bilah," both the Chatas and the Olah are valid. According to the opinion that Rebbi Eliezer maintains "Ein Bilah," the Zerikah of the blood of the Chatas is valid only if the blood of the Chatas is the majority of the mixture, and the Kohen places on the upper part of the Mizbe'ach a drop more than the amount of the blood of the Olah which is in the mixture. In that way, at least one drop of blood of the Chatas is placed on the appropriate part of the Mizbe'ach. When the Kohen subsequently places the blood on the lower part of the Mizbe'ach, although the obligation of Zerikah for the Olah is not fulfilled (because perhaps all of the blood of the Olah was placed on the upper part of the Mizbe'ach), the obligation of the Shirayim of the Chatas, which must be spilled on the lower part of the Mizbe'ach, is fulfilled.
9. The Chachamim maintain that the blood of an Olah may not be placed on the upper part of the Mizbe'ach in order to fulfill the obligation of the Zerikas ha'Dam of the Chatas, because the Chachamim maintain that the extra sprinklings of blood are not viewed as though they are water placed on the Mizbe'ach.
10. Had the Kohen asked about what he should do, he would have been told to place the blood on the upper part of the Mizbe'ach first. Now that he placed the blood on the lower part of the Mizbe'ach, he must also place the blood on the upper part of the Mizbe'ach, according to Rebbi Eliezer. According to the Chachamim, although he already has placed the blood on the lower part of the Mizbe'ach and fulfills the obligation of the Zerikas ha'Dam of the Olah (since the Chachamim maintain "Yesh Bilah"), nevertheless the rest of the blood must be spilled out, because the Chachamim maintain that it is forbidden to place the blood of an Olah on the upper part of the Mizbe'ach.
11. L'Chatchilah, the blood must be spilled out, according to the Chachamim. However, if the Kohen already placed the blood on the upper part of the Mizbe'ach, he subsequently must place the blood on the lower part of the Mizbe'ach, since the blood of the Olah must be placed on the lower part, and the blood of the Chatas which is Shirayim must also be spilled onto the lower part of the Mizbe'ach. Thus, he fulfills the obligation of both the Chatas and the Olah, according to the Chachamim.
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