If one slaughters an animal and then severs its legs, the blood from the legs might be confused with the blood of the animal that is collected for sprinkling. Would this possibility disqualify the offering? We also learn about the rabbis' thinking regarding blemishes in similar cases: if one cuts the flesh of an animal but not the bone, would this count as a blemish? Further questions regarding an animal and its legs are posed.
A new Mishna tells us about blood for sprinkling that has been put in inappropriate places. In these situations, the offering is disqualified but the owner is not liable for karet.
Our daf goes on to describe different ways that an animal offering might be disqualified; ways that blood might be placed in a manner that is offensive or unfit in some way. The focus on blood is particularly interesting. What is the philosophy that underlies this importance of blood?
We know that some blood is considered to be tamei, ritually impure. Some types of blood are so tainted that they are contagious. If one has contact with that blood, that person becomes ritually impure as well. Occasionally the rabbis mention that the blood holds the soul of an animal about to be sacrificed. How does blood hold a soul? How does blood simultaneously hold something with such negative power? I am wondering what has been written about Jewish understandings of blood.
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