Parshas Chayei Sarah 5786
- Torah Tavlin
- 6 days ago
- 3 min read
זבחים דף ס.
"כוס אחד היה ממלא מדם התערובות"
R' Yehuda says: {מתני' פסחים סד] on ערב פסח a כהן would take a כלי שרת and scoop up some דם הפסחים from the רצפה and be שופך it on the מזבח. This was done out of concern, that since ע"פ was a very busy time, it’s possible that a כהן in his haste accidentally spilled the דם on the floor on the way to the מזבח. Not pouring the דם on the יסוד would pasul a קרבן פסח, so they were מתקן to scoop up דם from the floor and be שופך it on the מזבח. We would then rely that inevitably the דם that was spilled accidentally, has now been poured on the מזבח and all קרבנות can be assumed כשר. The רבנן asked ר' יהודה (לפי רש"י), “How can you be sure that the דם on the floor was first נתקבל בכלי and then spilled out of the כלי? Maybeדם from a קרבן poured out onto the floor directly from the animal’s neck, which would make this דם pasul for זריקה, thus you have accomplished nothing?” [מס' פסחים סה. ד"ה שמא] תוס' asks on this פשט of רש"י, they should still do the זריקה, because at least it will help for those קרבנות whose blood was נתקבל and then spilled? תוס' therefore learns that the concern is thatדם that wasn’t נתקבל בכלי is אסור to be זורק, so this can't be done לכתחילה. To this, ר' יהודה answers that there is no concern that there is blood not נתקבל בכלי, because כהנים זריזין הם. In the מסקנא, ר' יהודה says that although there is more דם התמצית on the floor than דם הנפש, the דם הנפש is not בטל because he holds "אין דם מבטל דם", so ultimately this תקנה is beneficial. Our Gemara brings a ראיה from above, that although ר' יהודה holds the entire עזרה is מקודשת, that is only for הקטר חלבים, but not for זריקה. Because if so, when taking this scoop full of דם why not just spill it out right there on the רצפה? So, we see that for זריקה the עזרה is not מקודשת. The Gemara rejects this ראיה, because maybe ר' יהודה does hold the entire עזרה is כשר לזריקה, but he says to bring the full כוס to the מזבח anyway, in order to do the מצוה מן המובחר!
The [דעת תורה או"ח ס' תרעז] מהרש"ם points out, we see from our Gemara that even though the תקנה of scooping up a cup full of דם is solely based on a ספק that maybe דם spilled, yet we are מקפיד to pour it on the מזבח and not on the רצפה because that is the מצוה מן המובחר, so certainly, when doing a מצוה with a קטן for חינוך, it should also be done in the best possible way. We also see, that from the fact ר' יהודה holds scooping up a cup full of דם remedies the situation, he holds even if something was נדחה, it may sometimes be reversed.
This sugya is in the following Mishnah [לעיל לב.]: If a כהן was מקבל דם in a כלי שרת, but then poured it into a כלי חול, he may pour it back into the כלי שרת and it is כשר. Also, if the דם spilled from the כלי שרת onto the floor, he may scoop it up and it’s כשר. The גמ' [לד:] asks: in both of these cases, we should say the blood was נדחה and once something is דחוי it’s דחוי forever? The Gemara answers that the one who holds דחוי is ר' יהודה and he also holds כל שבידו לא הוי דיחוי, as long as it remains within one’s power to reverse or change the situation, even if it was נדחה, if it could be corrected and is, it does not remain דחוי.