Study Zevachim folio 32A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
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
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 pr
If an unfit person placed the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or if he placed the blood that is to be placed below the red line above the red line, or if he placed the blood that is to be placed above the red line below the red line, or if
Talmud: The Talmud infers from the use of the past tense in the Mishnah: With regard to all those who are unfit for Temple service who slaughtered, that after the fact, yes, the slaughter is valid. But ab initio, no, those who are unfit may not slaughter an offering.
And the Talmud raises a contradiction from what was taught in the halakhic midrash Torat Kohanim: The verse states with regard to a burnt offering: “And he shall slaughter the bull before YHWH” (Leviticus 1:5). The fact that the verse does not stipulate that a priest must slaughter the offering teac