and the offering is therefore disqualified. The Gemara concludes: The refutation of the opinion of Reish Lakish is indeed a conclusive refutation.

§ The mishna teaches: And with regard to all of them, in a case where they collected the blood with the intent to offer it beyond its designated time or outside its designated area, if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar. Reish Lakish asked Rabbi Yoḥanan: If an individual unfit for Temple service presented the blood, what is the halakha with regard to the blood that remains in the animal? Does the fact that he presented some blood render the rest of it a remainder and no longer fit to be presented, or perhaps the presenting performed by an unfit individual is not considered valid, and therefore a priest fit for Temple service may present the blood again?

Rabbi Yoḥanan said to him: A not valid presenting does not render the rest of the blood a remainder unless it is a case where a priest fit for Temple service presented the blood with the intent to offer it beyond its designated time or outside its designated area, since it is only in that case that the presenting of the blood effects acceptance, i.e., it is considered a valid presenting, with regard to rendering the offering piggul, i.e., an offering that was sacrificed with the intent to consume it after its designated time.

Rav Zevid teaches the matter in this way: Reish Lakish asked Rabbi Yoḥanan: Concerning a cup of disqualified blood, e.g., one which had been taken out of the Temple courtyard and was then nevertheless presented on the altar, what is the halakha with regard to it rendering the remaining blood a remainder and unfit to be presented? Rabbi Yoḥanan said to him: In the case of an unfit individual who himself presented the blood, what do you hold to be the halakha? If an unfit individual who presented the blood renders the remaining blood a remainder, then a cup of disqualified blood should also render the remaining blood a remainder. If an unfit individual does not render the remaining blood a remainder, then a cup of disqualified blood should also not render the remaining blood a remainder.

Rav Yirmeya of Difti teaches the discussion this way: Abaye asked Rabba: If the blood was collected in more than one cup and the presenting of the blood on the corners of the altar was performed with one cup, what is the halakha? Does the cup render the blood of the other cup rejected, and it is therefore poured into the drain running through the Temple courtyard, or does it render it a remainder, which is poured on the base of the altar?

Rabba said to him: This is a dispute between Rabbi Elazar, son of Rabbi Shimon, and the Rabbis. As it is taught in a baraita with regard to the remainder of the blood of the external sin offering: In the verse above, discussing the sin offering of a Nasi, it states: “And he shall pour its blood out at the base of the altar of the burnt offering” (Leviticus 4:25). In the verse below, discussing the sin offering of an individual, it states: “And he shall pour all its blood out at the base of the altar” (Leviticus 4:30).

The discrepancy between the first verse and the second verse, which contains the additional term “all,” is explained as follows: From where is it derived with regard to a sin offering which the priest collected its blood in four cups and placed one placement of blood onto the altar from this cup, and one placement of blood from that cup, and likewise for all four corners of the altar, that the remainder of blood from all the cups are poured out onto the base of the altar? The verse states: “And he shall pour all its blood.”

One might have thought that if he placed four placements of blood of the sin offering from one cup, the blood in all the rest of the cups should be poured onto the base of the altar. Therefore, the verse states: “And he shall pour its blood,” and not all of its blood. How so? Only that blood in the cup from which blood was properly presented on the altar is poured onto the base of the altar, and the rest of the cups of blood are rejected and are poured into the Temple courtyard drain.

The baraita continues: Rabbi Elazar, son of Rabbi Shimon, says: From where is it derived with regard to a sin offering which the priest collected its blood in four cups and then placed four placements from one cup, that the blood from all the cups are poured out onto the base of the altar? The verse states: “And he shall pour all its blood.” The Gemara asks: But isn’t it written: “And he shall pour its blood,” which indicates that not all of the blood is poured? Rav Ashi said: That verse serves to exclude the remainder that is in the throat of the animal that was never collected in a vessel to be presented, which is not poured onto the base of the altar but into the Temple courtyard drain.

§ The mishna discussed three similar cases: If the priest fit for Temple service collected the blood in a vessel and gave the vessel to an unfit person, that person should return it to the fit priest. If the priest collected the blood in a vessel in his right hand and moved it to his left hand, he should return it to his right hand. If the priest collected the blood in a sacred vessel and placed it in a non-sacred vessel, he should return the blood to a sacred vessel.

The Gemara comments: And it was necessary to mention all of these cases, as had the mishna taught us only the case where he gave the blood to an unfit individual, I would say: What does the term: Unfit, mean? It means an impure priest, who is not completely unfit, as he is fit for communal service in the Temple when the priests or the entire community are impure, and that is why the blood is not disqualified; but if the priest moved the blood to his left hand, which under no circumstances may be used to perform the rite of collecting and carrying the blood, it is no longer valid.

And had the mishna taught us only with regard to moving the blood to his left hand that he should return it to his right hand and present it, one would assume that the reason is that the left hand has validity on Yom Kippur, since the High Priest carries the spoon of incense with his left hand, but if he poured the blood into a non-sacred vessel then it is not valid.

And had the mishna taught us only with regard to a non-sacred vessel that the blood is not disqualified, one could suggest that perhaps it is because the vessels are suitable to be consecrated, but with regard to these, i.e., an unfit individual and the left hand, which have no possibility of becoming fit for service, say that the blood does not remain valid. Therefore, it is necessary for all of the cases to be mentioned.

§ The Gemara questions the actual halakha: But let the blood be considered rejected when placed in the hand of the unfit individual, the left hand, or the non-sacred vessel. Ravina said to Rav Ashi: This is what Rav Yirmeya of Difti says in the name of Rava: In accordance with whose opinion is this mishna? It is in accordance with the opinion of Ḥanan the Egyptian, who does not subscribe to the halakha of rejection, but holds that a sacrifice that was rejected temporarily is not rejected entirely.

This is as it is taught in a baraita: Ḥanan the Egyptian says: In the event that the scapegoat of Yom Kippur was lost, even if the blood of its partner that is sacrificed to God has already been collected in the cup, the blood is not rejected, but rather he brings another scapegoat as its counterpart, and pairs it with the goat that has already been slaughtered, and the blood is sprinkled.

Rav Ashi says that there is another explanation to the mishna: Anything that is in his power to rectify is not considered rejected, as in these cases where he can simply return the blood to its proper place.

Rav Shaya said: It is reasonable to explain the mishna in accordance with the opinion of Rav Ashi, as whom have you heard who accepts the reasoning of rejection? It is Rabbi Yehuda, as we learned in a mishna (Yoma 62a): And furthermore, Rabbi Yehuda said: If the blood of the goat sacrificed to God spilled from the cup before it was sprinkled, the scapegoat is left to die. Similarly, if the scapegoat died, the blood of the goat sacrificed to God should be spilled, and two other goats are used. Consequently, Rabbi Yehuda holds that the scapegoat, or in the opposite case, the blood of the goat to be sacrificed to God, is totally rejected.

And yet, we have heard that Rabbi Yehuda says: Anything that is in his power to rectify is not rejected. As it is taught in a baraita: Rabbi Yehuda says: A priest would fill one cup with blood of the many Paschal offerings brought that day that was now mixed together on the floor and then sprinkle it with a single sprinkling against the base of the altar. Conclude from the baraita that Rabbi Yehuda holds that although the blood originally spilled from the cup, anything that is in his power to rectify is not rejected. The Gemara affirms: Conclude from it that it is so.

§ The Gemara discusses the matter itself: It is taught in a baraita: Rabbi Yehuda says: A priest would fill one cup with the mixed blood, so that if one of the cups with the collected blood of one of the Paschal offerings were to spill, it would be found that this cup of the mixed blood that was sprinkled would render the sacrifice valid. The Rabbis said to Rabbi Yehuda: But the mixed blood was not collected in a vessel. The Gemara asks: From where do the Rabbis know that the blood was not collected in a vessel? Perhaps it was collected and it spilled out. Rather, this is what they are saying: Perhaps it was not collected in a vessel. Rabbi Yehuda said to them: