Study Zevachim folio 104A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
and what does it mean by the phrase: After flaying? It means before the moment the offerings became fit for flaying, and after the moment they became fit for flaying, i.e., before and after the sprinkling of the blood.
The Talmud clarifies: What is the opinion of R' Yehuda HaNasi, and what is the opinion of R' Elazar, son of R' Shimon? Their opinions are as it is taught in a baraita: R' Yehuda HaNasi says: The blood effects acceptance of the hide by itself, after it has been flayed, even if the flesh is disqualif
R' Elazar, son of R' Shimon, says: The blood does not effect acceptance of the hide by itself. And if, when the hide is still with the flesh, a disqualification appears on the flesh before the sprinkling of the blood, then the halakha with regard to the hide is parallel to the halakha with regard to
The Talmud suggests: Shall we say that R' Yehuda HaNasi and R' Elazar disagree about the same principle as do R' Eliezer and R' Yehoshua? As it is taught in a baraita: The verse states: “And you shall offer your burnt offerings, the flesh and the blood, upon the altar of YHWH your God” (Deuteronom
R' Eliezer says: The blood must be sprinkled even if there is no flesh, as it is stated in the continuation of the verse: “And the blood of your sacrifices shall be poured out against the altar of YHWH your God, and you shall eat the flesh.” If so, what is taught when the verse states: “And you sha