Talmud for Numbers 18:17

Rebbi Abba bar Jacob in the name of Rebbi Joḥanan⁵²In the Babli (Bekhorot 32a) this is quoted in the names of R. Joḥanan and Rav and rejected. For Tannaїtic sources, cf. Sifra Beḥuqotay Pereq 13(4), quoted Babli Bekhorot 31b, Temurah 5b, 40a.: It is said here (Lev. 27:33): “It may not be redeemed.” It has been said about Cohanim‘s bans (Lev. 27:28) “It may not be sold or redeemed.” Since “it may not be redeemed” for Cohanim’s bans includes sale, so “it may not be redeemed” here includes sale. Rebbi Jacob the Southerner asked before Rebbi Yose: Is it not written about a firstling (Num. 18:17) “it should not be redeemed?” About a blemished animal⁵³Num. 18:17 refers only to unblemished animals. No restrictions are put on blemished firstlings other than that they have to be given to a Cohen.. For animal tithe, the Torah made no difference between living and slaughtered, unblemished and blemished.

¹¹⁴Discussion of the statement of the Mishnah that both the Omer and the Two Breads are brought in impurity even though they cannot be consumed by the priest and it is questionable whether a fistful of the Omer can be burned or the breads presented before the altar if that action seems purposeless since it does not serve to permit anything to be eaten. Rebbi Joḥanan, Rebbi Ismael in the name of Rebbi Joshua: One verse says, but a firstling of cattle, or a firstling of sheep, or a firstling of goats¹¹⁵Num. 18:17. The verse continues: pour their blood on the altar, and burn their fat, … and their meat shall be yours., etc. And another verse says¹¹⁶Lev. 17:6. the Cohen shall pour the blood on the Eternal’s altar at the door of the Tent of Meeting, and burn the fat for a pleasant smell before the Eternal. Only if there be there either meat be be eaten or parts to be burned¹¹⁷Since Num. 18:17 mentions fat and meat but Lev.17:6 only fat, it follows that the sacrifice is acceptable if the blood is poured either to permit the fat to be burned or the meat to be eaten.. There we have stated¹¹⁸Mishnah Menaḥot3:4. For flour offerings, the fistful to be burned on the altar permits the remainder to be eaten by the Cohanim; the relationship of the fistful taken by the priest for the altar to the remainder to be consumed in the sacred domain is parallel to that of blood to be poured and the parts to be burned or the meat to be eaten.: “If the remainders became impure, the remainders were burned, the remainders were lost. In the rules of Rebbi Eliezer it is qualified, in the rules of Rebbi Joshua it is disqualified. [Not in a vessel of service it is disqualified; Rebbi Ismael¹¹⁹The second part of the Mishnah was added by the corrector; by the testimony of K this should be deleted. “R. Ismael” is a scribal error for “R. Simeon” in the Mishnah and in a quote of the Mishnah in Yoma 2:1, 39c line 32. qualifies. If he burned the fistful in two parts it is qualified.”] In Rebbi Eliezer’s opinion, if there is no blood there is no meat; even though if there is no meat there is blood¹²⁰For him, pouring the blood is a sacral act independent of the fact that pouring the blood is needed to enable the parts to be burned and the meat to be eaten.. If there is no fistful there are no remainders, even though if there are no remainders there is a fistful. In Rebbi Joshua’s opinion, if there is no blood there is no meat; if there is no meat there is no blood¹²¹If nothing is to be enabled, the act of pouring becomes meaningless and therefore has to be avoided. But then R. Joshua cannot permit the Omer to be brought in impurity, since this also would be a meaningless act.. If there is no fistful there are no remainders, if there are no remainders there is no fistful. Rebbi Mana said, explain it¹¹⁴Discussion of the statement of the Mishnah that both the Omer and the Two Breads are brought in impurity even though they cannot be consumed by the priest and it is questionable whether a fistful of the Omer can be burned or the breads presented before the altar if that action seems purposeless since it does not serve to permit anything to be eaten. following Rebbi Eliezer, since Rebbi Eliezer said, even though there are no remainders there is a fistful. Rebbi Yose ben Rebbi Abun said, Rav and Rebbi Joḥanan both are saying, Rebbi Joshua agrees that if he transgressed and poured the blood that it was made acceptable¹²²Since the diadem justifies the act retroactively, the same can be said for the Omer and the entire Mishnah may be R. Joshua’s..

HALAKHAH: One verse says²⁰²Num. 18:17., but a firstling bull, or a firstling sheep, or a firstling goat, shall not be redeemed; holy they are; and their blood you shall pour on the altar. Another verse says²⁰³Deut. 12:27., and the blood of your sacrifices shall be spilled on the altar of the Eternal, your God. If spilling, why pouring, and if pouring, why spilling? It was stated, shall be spilled, he may not let it fall in drips. Shall be spilled, he shall not sprinkle. Shall be spilled, he shall not pour. And it is explained in tradition²⁰⁴2 Chr. 35:11. that the priests pour the blood from the hands of the Levites. Everybody agrees on spilling how it is done; about sprinkling how it is done. Where do they disagree? About pouring. Rebbi Mana said, pouring is like spilling. Rebbi Ḥananiah said, pouring is like sprinkling. Rebbi Joḥanan bar Marius said, a verse supports Rebbi Ḥananiah: For the throwing water was not poured on him, impure he shall be²⁰⁵Num. 19:20, about sprinkling with water containing ashes of the Red Cow. Cf. Zevaḥim 36b/37a., etc. Does he not talk about sprinkling and calls it pouring?