Midrash su Levitico 17:11

YOMA (Fol. 2) Mishnah: Seven days before the Day of Atonement, the High-priest was removed from his house to the Palhedrin (counsellors') chamber, and another High-priest was appointed to substitute him in case he should meet with such an accident [as would incapacitate him for the service of that day]. R. Juda says: "Another wife was also appointed for him lest his own wife should meanwhile die, whereas it is said (Lev. 17, 11) And he shall make atonement for himself and for his house; his house, alludes to his wife." "If this be so," the sages remarked, "then there will be no end to the matter [the other wife may also die]."

3) "that shall eat any blood": What is the intent of this? Because it is written (Vayikra 17:11) "For the life of the flesh is in the blood; (and I have given it to you upon the altar to atone for your souls"), I might think that one is liable only for blood of the soul (i.e., the blood of shechitah, by which the soul leaves) in consecrated animals. Whence do I derive (the same for) the blood of the soul in chullin (non-consecrated animals), and residual blood in chullin and residual blood in consecrated animals? From "that shall eat any blood." These are the words of R. Yehudah. The sages say: For all of these he is not liable (kareth) except for "blood of the soul" alone.

5) "For the life of the flesh is in the blood": This is the reason (that it is forbidden). "and I have given it": If he makes (even) one application (of the blood) it atones. ("I have given it) to you": and not to others. (Gentiles do not bring sin-offerings and guilt-offerings.) "upon the altar": anywhere on the altar that it is applied (post factum), it atones. "upon the altar": and not upon the ground of the altar (in the azarah). (Vayikra 17:11) "for the blood in the soul (i.e., by which the soul lives) atones": so that if he applied residual blood, he has done nothing (towards atonement).