Zevachim Daf 93 - Exceptions of Kibus Begadim
Summary
- This shiur analyzes two unresolved questions about the status of the blood of a *chattat ha’of*, then develops the laws of *kibus begadim* for the blood of a *chattat behemah*, including splashes from garment to garment and onto a *beged tamei*, anchored in disputes among Tannaim and Amoraim. It presents Rabbi Akiva and Rabbi Shimon’s positions on whether *dam pasul* that had a *sha’at hakosher* requires *kibus*, explicates the Mishnah’s four cases that do not require *kibus*, and establishes that *kibus* applies only when the blood was initially received as a full *shiur hazayah* in a *kli sharet*. It further derives from “ve-taval … be-dam” and “min ha-dam sheba-inyan” that the *kohēn* must wipe residual blood from his finger between *hazayot*, because that remaining blood is *pasul*.
- The status of *dam chattat ha’of* that enters the *heikhal* while still in the *tzavar* remains unresolved. A baraita stating that if the bird moved itself inside and returned it remains valid cannot prove that deliberate entry renders the blood *pasul*, because its formulation targets the case of going out beyond the *azarah*, so the inference is dismissed and the doubt persists.
- # *Kibus Begadim*: From Garment to Garment
- # *Kibus Begadim* on a *Beged Tamei*
- Rava reframes the dispute: Everyone agrees we do not derive prior *tumah* from simultaneous *tumah*; Rabbi Elazar holds *hazayah* requires a *shiur* and partial *hazayot* combine, showing that material rendered *tamei* by the initial partial *hazayah* can still join to effect purification, while the Rabbis hold *hazayah* has no minimum *shiur* and purifies immediately. This framework informs whether blood that becomes *tamei* upon contact is treated as obligating *kibus*.
- A baraita expounds “midamah”: only blood from a valid offering obligates *kibus begadim*, not blood from an invalid offering. Rabbi Akiva rules that if the offering had a *sha’at hakosher* but later became *pasul*, its blood still obligates *kibus*, whereas if it never had a *sha’at hakosher* its blood does not. Rabbi Shimon rules that in both cases—whether it had or did not have a *sha’at hakosher*—its blood does not obligate *kibus*.
- # Mishnah: Four Cases That Do Not Require *Kibus*
- Baraitot derive these rulings from “asher yazzeh”: only blood that is destined for *hazayah* obligates *kibus*, excluding blood that never became *ra’ui le-hazayah* (from the *tzavar*) and blood whose *hazayah* has already been performed (from the *keren* or the *yesod*).
- “Asher yazzeh” excludes a case where less than a *shiur hazayah* was received in one *kli sharet* and less than a *shiur* in another, and only later combined; such blood does not obligate *kibus*. Rabbi Zerika in the name of Rabbi Elazar extends the Parah Adumah rule to sacrificial blood: receiving *pachot mi-kshiur* in separate vessels and then combining is not *mekudash* for *hazayah*. Exegesis from “ve-taval … be-dam” in the *par Kohen Mashiach* teaches two laws: the finger must be dipped (“ve-taval,” not smeared “mi-safek”), and the blood must have had a full dipping *shiur* “be-dam” from the outset. “Min ha-dam sheba-inyan” excludes residual blood on the *kohēn’s* finger from use.
- Residual blood on the *kohēn’s* finger after a *hazayah* is *pasul*, and he must wipe it off before the next dipping. A baraita distinguishes: if blood hits a *beged* before any *hazayah* leaves his hand it obligates *kibus*; once a *hazayah* has left his hand, remaining blood does not. The *kohēn* wipes his hand at the end on the body of the animal, and between *hazayot* he wipes his finger on the rim of the *mizrak*, because the residual blood is invalid for further *hazayah*.
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