And should you answer: Here too it means that [the quantity for] four [applications] was mixed with [the quantity for] one [application], (1) — if so: LO HE TRANSGRESSES THE INJUNCTION NOT TO ADD THERETO, R. JOSHUA COUNTERED: Whence have you here the injunction not to add thereto? (2) — Rather said Raba: (3) Where [the blood is] mixed together, they do not disagree; they disagree in respect of the goblets. R. Eliezer holds [the view that] ‘we regard’ [etc.], while the Rabbis reject [the view that] ‘we regard’ [etc.]. (4) Now, do they not disagree where [the blood itself] is mingled? Surely it was taught: R. Judah said: R. Eliezer and the Sages did not dispute about the blood of a sin-offering which was mixed with the blood of a burntoffering, [both agreeing] that it must be offered [sprinkled]; (5) [if it was mixed] with the blood of a roba’ or a nirba’, (6) [they agree that] it must not be offered. About what do they disagree? About the blood of an unblemished [animal] which was mixed with the blood of a blemished [animal]; there R. Eliezer maintains that it must be offered, whether [the blood itself is] mingled or whether the goblets [are mixed]; while the Sages say that it must not be offered! (7) — R. Judah when teaching R. Eliezer's view relates it to both mixing [of the blood itself] and [to that of] the goblets; but the Rabbis (8) hold that they disagree about goblets [only]. Abaye said: They learnt this only of the beginning of the sin-offering and the burntoffering; (9) but as to the end of the sin-offering and the beginning of the burnt-offering, (10) all agree that the place of the burnt-offering is the place of the residue. (11) Said R. Joseph to him: Thus did R. Judah say: The residue requires the projection. (12) And thus said Resh Lakish: (13) They learnt this only of the beginning of the sin-offering and the burntoffering; but as to the end of the sin-offering and the beginning of the burnt-offering, all agree that the place of the burnt-offering is the place of the residue. Whereas R. Johananothers say, R. Eleazar-said: There is still the controversy. (14) R. Huna b. Judah raised an objection: They are holy: (15) [this teaches] that if it [the blood of a firstling] was mixed with the blood of other sacrifices, it must be offered [sprinkled]. Surely it speaks of the end of a burnt-offering and [the beginning of] a firstling; (16) and this proves that the place of the burnt-offering is the place of the residue? — No: it speaks of the beginning of the burnt-offering and that of the firstling. What then does it inform us? (17) that sacrifices do not nullify one another! (18) [Surely] that is deduced from [the text]. And he shall take of the blood of the bullock and of the blood of the goat? (19) — It is a controversy of Tannaim: one deduces it from this text, and another deduces it from the other text. Raba raised an objection: And Aaron's sons, the priests, shall present the blood, and dash the blood [round about against the altar]: (20)

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(1). ↑ Emended text (Sh. M.). Thus R. Eliezer means that four applications must be made in addition to the one, i.e., five in all.
(2). ↑ Since there is only sufficient for one application of the blood of the firstling, he certainly sprinkles the blood of the burnt-offering in the other applications, as is actually necessary; thus he does not add thereto.
(3). ↑ Sh. M. reads: Rabbah.
(4). ↑ The answers given above are now rejected. When it is taught that the lower blood acquits him, it means both as the residue of the upper blood and as the sprinklings of the lower, and the burntoffering does become fit thereby. Again, when the Mishnah speaks of the mixture, it means even where a large quantity is mixed, and not the minimum quantity required. Nevertheless, this does not prove that R. Eliezer holds that there is even distribution, for all these cases refer not to the mixing of the blood (in one goblet) but to the mixing of the goblets. Here R. Eliezer rules that of each goblet sprinklings must be made above and below, the superfluous sprinklings being regarded as mere water; similarly, if a goblet containing the blood of a firstling is mixed up with another containing the blood of a burnt-offering, four applications must be made from each goblet. The Sages, however, refuse to regard such sprinklings, where they are superfluous, as mere water, and therefore all the blood must be poured out into the duct.
(5). ↑ For the Sages too accept the view that ‘we regard’, etc. (In this R. Judah disagrees with the Tanna of our Mishnah.)
(6). ↑ Cf. supra 71a.
(7). ↑ The interdict against sprinkling the blood of a blemished animal is contained in Lev. XXII, 25: there is a blemish in them; they shall not be accepted for you. R. Eliezer holds that this applies only where the blood is by itself, but not where it is mixed with that of a sound animal. Now, though R. Judah disagrees with the Tanna of the Mishnah in respect of the scope of the controversy, yet it may be assumed that they both agree that the controversy applies to the mingling of the blood as well as that of the goblets.
(8). ↑ Not the Sages who disagree with R. Eliezer, but the scholars who disagree with R. Judah's interpretation of the controversy; hence the anonymous Tanna of our Mishnah. (An anonymous teacher is often referred to as the Rabbis, because he generally represents the Rabbis in general where an opposing view is recorded in the name of an individual.)
(9). ↑ The controversy in the Mishnah holds good only at the beginning, i.e., if their blood was mingled before the sprinkling. Only then do the Sages disqualify it, as they reject the view that ‘we regard’, etc., and maintain that we may not sprinkle the blood of the burnt-offering above in order to make the sin-offering fit.
(10). ↑ Emended text Sh. M. — I.e., if the residue of the blood of the sin-offering, after it was sprinkled, was mixed with the blood of the burnt-offering before it was sprinkled.
(11). ↑ He sprinkles the blood on the wall of the altar below the scarlet line, and thence it drains down on to the base, whither the residue of the blood of the sin-offering should be poured. Thus this counts for both the initial sprinkling of the burnt-offering and the final pouring out of the residue of the sinoffering.
(12). ↑ Sc. the base, which projected from the altar. — It must not be poured on to the wall of the altar but directly on to the base. — Hence the Sages disagree even if the blood of the sin-offering had already been sprinkled.
(13). ↑ Emended text.
(14). ↑ Even in the latter instance.
(15). ↑ Num. XVIII, 17. The whole verse reads: But the firstling of an ox... thou shalt not redeem; they are holy. These last words are emphatic and imply that they retain their sanctity, and if their blood is mingled with other blood, it must still be offered. According to the Sages this must mean where it is mingled with lower blood, like itself, e.g., with that of a burnt-offering, but not that of a sin-offering.
(16). ↑ I.e., the blood of a burnt-offering after sprinkling was mixed with that of a firstling before sprinkling. (The residue of a firstling is not poured out on the base, and sprinkling completes its blood rites.)
(17). ↑ For in that case the text is apparently superfluous; since both bloods need sprinkling on the lower wall of the altar, it is obvious that they must be sprinkled even when they are mingled.
(18). ↑ If their blood mingles, even if the blood of one exceeds that of the other, the latter is not nullified.
(19). ↑ Lev. XVI, 18. Though the former exceeds the latter, it does not nullify it; v. Men. 22a, b.
(20). ↑ Lev. I, 5.