(Devarim 12:27) "And you shall offer your burnt-offerings, the flesh and the blood": R. Yehoshua says: If there is no blood, there is no flesh; if there is no flesh, there is no blood. (i.e., if the flesh has become invalidated, the blood is not to be sprinkled; and if the blood has become invalidated, the sacrifice is invalidated.)
R. Eliezer says: "And the blood of your sacrifices shall be spilled": (There is) blood, even if there is no flesh. How, then, am I to understand "And you shall offer your burnt-offerings, the flesh and the blood"? Flesh is being compared to blood. Just as the blood, by sprinkling, so, the flesh by "sprinkling" (i.e., flinging).
I might think that the Cohein stood from afar and flung them (the flesh sections onto the altar); it is, therefore, written (Vayikra 1:12) "and the Cohein shall arrange them": He stands close (to the altar) and flings them in order upon the wood pile.
From (Ibid. 9) "and the Cohein shall smoke the whole upon the altar," there is included the bones, the sinews, the horns, and the hooves. I might think, even if they became detached; it is, therefore, written "And you shall offer your burnt-offerings, the flesh and the blood" (i.e., the flesh and the blood are the essential parts of the offering).
"And you shall offer your burnt-offerings": I might think that he should remove the sinews and the bones, and place the flesh upon the altar; it is, therefore, written "the whole." How are the verses to be resolved? If they are attached, they are to be offered up. If they became detached, even on top of the altar, they are to be taken down.
And whence is it derived that all of the offerings require application of the blood at the base (of the altar)? From "And the blood of your sacrifices shall be spilled on the altar."
And whence is it derived that the tithe and the Pesach offering require one application (of the blood) upon the altar? From "and the blood of your sacrifices shall be spilled."
And whence is it derived for all of the offerings that if he made (only) one application (of the blood) that it atones? From "and the blood of your sacrifices shall be spilled."
"Only your consecrated things" — these are substitutes; "which shall be to you" — these are offspring. "you shall bear and you shall come to the place": I might think that he should bring them to the Temple and keep water and food from them until they die (as is done with the offspring and the substitutes of sin-offerings); it is, therefore, written (27) "And you shall offer your burnt-offerings, the flesh and the blood": As you do with the burnt-offering, you do with its substitute. As you do with the peace-offerings, you do with the offspring of peace-offerings and their substitutes. Just as a burnt-offering requires flaying and cutting into pieces and is all consigned to the fire, so, its substitute. And just as a burnt-offering requires four applications (of blood) on the altar, and spilling (of the blood) on the foundations, so, its substitute. And just as with a burnt-offering, if its limbs sprang from off the altar, they are returned to the woodpile, so, with its substitute. And just as with all offerings, their flesh is permitted to be eaten only after the blood has been sprinkled, so, with their substitutes. I might think that the same applied to the offspring of a sin-offering and its offspring and to the offspring of a guilt-offering; it is, therefore, written "Only" (to exclude these). R. Akiva says: This is not needed. It is written (Vayikra 5:19) "It is a guilt-offering" — It is offered, and not its substitute.
(דברים יב כז) וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אִם אֵין דָּם אֵין בָּשָׂר, וְאִם אֵין בָּשָׂר אֵין דָּם.
(Devarim 12:27) "And you shall offer your burnt-offerings, the flesh and the blood": R. Yehoshua says: If there is no blood, there is no flesh; if there is no flesh, there is no blood. (i.e., if the flesh has become invalidated, the blood is not to be sprinkled; and if the blood has become invalidated, the sacrifice is invalidated.)
רַבִּי אֱלִיעֶזֶר אוֹמֵר: וְדַם זְבָחֶיךָ יִשָּׁפֵךְ, אַף עַל פִּי שֶׁאֵין בָּשָׂר. הָא מָה אֲנִי מַקִּישׁ וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם? מַקִּישׁ בָּשָׂר לְדָם: מַה דָּם בִּזְרִיקָה, אַף בָּשָׂר בִּזְרִיקָה!
R. Eliezer says: "And the blood of your sacrifices shall be spilled": (There is) blood, even if there is no flesh. How, then, am I to understand "And you shall offer your burnt-offerings, the flesh and the blood"? Flesh is being compared to blood. Just as the blood, by sprinkling, so, the flesh by "sprinkling" (i.e., flinging).
יָכוֹל יְהֵא עוֹמֵד מֵרָחוֹק וְזוֹרֵק? תַּלְמוּד לוֹמַר (ויקרא א יב): ״וְעָרַךְ הַכֹּהֵן אֹתָם״ – עוֹמֵד בְּקָרוֹב וְסוֹדְרָם עַל גַּבֵּי מַעֲרָכָה.
I might think that the Cohein stood from afar and flung them (the flesh sections onto the altar); it is, therefore, written (Vayikra 1:12) "and the Cohein shall arrange them": He stands close (to the altar) and flings them in order upon the wood pile.
מִכְּלָל שֶׁנֶּאֱמַר (ויקרא א ט) ״וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה״, לְרַבּוֹת הָעֲצָמוֹת וְהַגִּידִים וְהַקַּרְנַיִם וְהַטְּלָפִים, יָכוֹל אַף עַל פִּי שֶׁפֵּרְשׁוּ? תַּלְמוּד לוֹמַר: וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם.
From (Ibid. 9) "and the Cohein shall smoke the whole upon the altar," there is included the bones, the sinews, the horns, and the hooves. I might think, even if they became detached; it is, therefore, written "And you shall offer your burnt-offerings, the flesh and the blood" (i.e., the flesh and the blood are the essential parts of the offering).
אוֹ וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם, יָכוֹל יַחֲלֹץ גִּידִים וַעֲצָמוֹת וְיַעֲלֶה הַבָּשָׂר עַל גַּבֵּי הַמִּזְבֵּחַ? תַּלְמוּד לוֹמַר: ״אֶת הַכֹּל״. הָא כֵּיצַד? מְחֻבָּרִים – יִקְרְבוּ; פֵּרְשׁוּ, אֲפִלּוּ הֵם בְּרֹאשׁ הַמִּזְבֵּחַ – יֵרְדוּ.
"And you shall offer your burnt-offerings": I might think that he should remove the sinews and the bones, and place the flesh upon the altar; it is, therefore, written "the whole." How are the verses to be resolved? If they are attached, they are to be offered up. If they became detached, even on top of the altar, they are to be taken down.
מִנַּיִן לְכָל הַקֳּדָשִׁים שֶׁטְּעוּנִים מַתַּן יְסוֹד וּשְׁפִיכָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ? תַּלְמוּד לוֹמַר: וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם.
And whence is it derived that all of the offerings require application of the blood at the base (of the altar)? From "And the blood of your sacrifices shall be spilled on the altar."
מִנַּיִן לְמַעֲשֵׂר וּפֶסַח, שֶׁאִם נְתָנָם בְּמַתָּנָה אַחַת כִּפֵּר? תַּלְמוּד לוֹמַר: וְעָשִׂיתָ עֹלֹתֶיךָ.
And whence is it derived that the tithe and the Pesach offering require one application (of the blood) upon the altar? From "and the blood of your sacrifices shall be spilled."
וּמִנַּיִן לְמַעֲשֵׂר וּפֶסַח, שֶׁלֹּא יִנָּתְנוּ אֶלָּא בְּמַתָּנָה אַחַת? תַּלְמוּד לוֹמַר: וְדַם זְבָחֶיךָ יִשָּׁפֵךְ.
And whence is it derived for all of the offerings that if he made (only) one application (of the blood) that it atones? From "and the blood of your sacrifices shall be spilled."
רַבִּי יִשְׁמָעֵאל אוֹמֵר: בִּתְמוּרַת קָדָשִׁים הַכָּתוּב מְדַבֵּר (דברים יב כו),
R. Yishmael says: The verse speaks of substitutes for offerings and of their offspring.
תִּשָּׂא וּבָאתָ אֶל הַמָּקוֹם, הֲרֵי הוּא בָּא אֶל הַמָּקוֹם. מַה יַּעֲשֶׂה לוֹ? תַּלְמוּד לוֹמַר: וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם. מָה עוֹלָה טְעוּנָה הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים – אַף תְּמוּרָתָהּ כַּיּוֹצֵא בָהּ, מָה עוֹלָה טְעוּנָה מַתַּן יְסוֹד וּשְׁפִיכָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ – אַף תְּמוּרָתָהּ כַּיּוֹצֵא בָהּ, מָה עוֹלָה פָּקְעוּ אֵבָרִים מֵעַל גַּבֵּי הַמִּזְבֵּחַ מַחֲזִירָם לַמַּעֲרָכָה – אַף תְּמוּרָתָהּ כַּיּוֹצֵא בָהּ, מָה כָּל הַקֳּדָשִׁים אֵינָם מֻתָּרִים בַּבָּשָׂר אֶלָּא לְאַחַר זְרִיקַת דָּמִים – אַף תְּמוּרָתָם כַּיּוֹצֵא בָּהֶם.
"Only your consecrated things" — these are substitutes; "which shall be to you" — these are offspring. "you shall bear and you shall come to the place": I might think that he should bring them to the Temple and keep water and food from them until they die (as is done with the offspring and the substitutes of sin-offerings); it is, therefore, written (27) "And you shall offer your burnt-offerings, the flesh and the blood": As you do with the burnt-offering, you do with its substitute. As you do with the peace-offerings, you do with the offspring of peace-offerings and their substitutes. Just as a burnt-offering requires flaying and cutting into pieces and is all consigned to the fire, so, its substitute. And just as a burnt-offering requires four applications (of blood) on the altar, and spilling (of the blood) on the foundations, so, its substitute. And just as with a burnt-offering, if its limbs sprang from off the altar, they are returned to the woodpile, so, with its substitute. And just as with all offerings, their flesh is permitted to be eaten only after the blood has been sprinkled, so, with their substitutes. I might think that the same applied to the offspring of a sin-offering and its offspring and to the offspring of a guilt-offering; it is, therefore, written "Only" (to exclude these). R. Akiva says: This is not needed. It is written (Vayikra 5:19) "It is a guilt-offering" — It is offered, and not its substitute.