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@YisroelKatz posted on Fri Apr 18, 201 days ago

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בס״ד
IT IS NECESSARY [TO TEACH IT] ONE MIGHT ARGUE SINCE "AND HE SHALL TAKE" IS WRITTEN 4 AND IF AN APE CAME AND PLACED [THE BLOOD] THEREON [HIS FINGER] HE [THE KOHEN] MUST TAKE IT AGAIN IT IS THOUGH "AND HE SHALL DIP" WERE WRITTEN 5
THEREFORE HE INFORMS US THAT FOR THAT VERY REASON "AND HE SHALL DIP" IS NOT WRITTEN SO THAT IT MAY IMPLY THE ONE AND IMPLY THE OTHER 6
AND HE SHALL LAY HIS HAND UPON THE HEAD OF THE SIN-OFFERING AND KILL THE SIN-OFFERING IN THE PLACE OF BURNT-OFFERING
AND THE KOHEN SHALL TAKE OF THE BLOOD THEREOF WITH HIS FINGER AND PUT IT UPON THE HORNS OF THE ALTAR OF BURNT-OFFERING AND ALL THE REMAINING BLOOD THEREOF SHALL HE POUR OUT AT THE BASE OF THE ALTAR
LEVITICUS (VAYIKRA) 4 29-30
AND HE SHALL LAY HIS HAND UPON THE HEAD OF THE SIN-OFFERING AND KILL IT FOR A SIN-OFFERING IN THE PLACE WHERE THEY KILL THE BURNT-OFFERING
AND THE KOHEN SHALL TAKE OF THE BLOOD OF THE SIN-OFFERING WITH HIS FINGER AND PUT IT UPON THE HORNS OF THE ALTAR OF BURNT-OFFERING AND ALL THE REMAINING BLOOD THEREOF SHALL HE POUR OUT AT THE BASE OF THE ALTAR
LEVITICUS (VAYIKRA) 4 33-34
5 (Since we interpret "he shall take" in the sense that he must personally take the blood from the utensil - which is impossible without dipping his finger into it)
6 (By not saying "and he shall dip" Scripture intimates that the dipping is not a service on a par with the other services and so it is not subject to piggul! At the same time "and he shall take" definitely implies that the kohen personally must do this, which is in fact dipping)
ZEVACHIM 14
DAF YOMI
אצטריך סלקא דעתך אמינא הואיל וכתיב ולקח ואי אתי קוף רמי להו אידיה בעי למישקל זימנא אחריתי כמאן דכתיב וטבל דמי
וסמך את ידו על ראש החטאת ושחט את החטאת במקום העלה
ולקח הכהן מדמה באצבעו ונתן על קרנת מזבח העלה ואת כל דמה ישפך אל יסוד המזבח
ויקרא ד כט-ל
וסמך את ידו על ראש החטאת ושחט אתה לחטאת במקום אשר ישחט את העלה
ולקח הכהן מדם החטאת באצבעו ונתן על קרנת מזבח העלה ואת כל דמה ישפך אל יסוד המזבח
ויקרא ד לג-לד
זבחים יד
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