ויקרא, פרק א׳, פסוק ה׳

The transition from an ordinary offering to a sacred sacrifice is a delicate relay, passing from the hands of the everyday person into the domain of the priesthood. This sequence of actions physically and spiritually transforms the animal into a dedicated offering. The process begins with the slaughter of a choice, healthy two-year-old bull, explicitly excluding any animal that is old or ill [בכור שור, דעת זקנים]. The primary approach among commentators is that this initial step does not require a priest. Even a non-priest or a woman may perform the slaughter, as it is viewed not as a distinct holy service, but as a necessary preparatory act to end the animal's life. However, it still requires specific intention for the sake of the sacrifice. This act takes place immediately after, and in the exact same location, where the owner leans their hands upon the animal.

The slaughter occurs inside the courtyard, on the northern side of the altar, with the animal facing west toward the Holy of Holies. While the act itself must occur within this sacred space, the person performing the slaughter may technically stand just outside the courtyard and reach their hands inside [תורה תמימה, מלבי״ם]. Immediately following the slaughter, the exclusive duties of the priesthood begin. The priests catch the spilling blood in a sacred vessel. Commentators debate the precise nature of this step. Some explain that the primary duty is carrying the blood to the altar, but because receiving the blood must happen first, both actions are strictly reserved for the priests [רש״י, מזרחי, ברטנורא]. Alternatively, others suggest that this act of receiving the blood is what fundamentally elevates it into a formal sacrifice [רמב״ן]. The individuals performing this service must be valid priests of unblemished lineage. They cannot possess physical defects, nor can they be elderly men with trembling hands [דעת זקנים]. Furthermore, they must be dressed in their designated priestly garments.

The handling of the blood involves precise rules regarding accidental mixtures. If the blood of this offering mixes with the blood of other sacrifices that are applied to the same lower section of the altar, it remains valid. However, if it mixes with disqualified blood, or with the blood of a sin offering which requires application to the upper half of the altar or inside the sanctuary, the entire mixture must be poured out into the water canal within the courtyard [מזרחי, בירכת אשר]. The application of the blood is then performed by throwing it from a distance directly from the vessel against the altar wall, rather than pouring or smearing it with a finger. It must strike the lower half of the altar, below a designated red line. Because it is physically impossible to throw the blood in a continuous circle around the altar, the primary approach among commentators outlines a specific method. The priest stands on the ground and throws the blood against two opposite corners of the altar, specifically the northeast and southwest corners. As the blood strikes the sharp edge of the corner, it splashes and spreads in two directions. Through these two throws, the blood effectively reaches all four sides of the altar. The southeast corner is skipped entirely because it lacks a foundational base [מזרחי, רש״ר הירש].

This entire service takes place at the outer altar located near the entrance of the Tabernacle, distinguishing it from the inner incense altar [רשב״ם, אבן עזרא]. This specific location establishes a fundamental law: the service is only valid when the Tabernacle is fully erected and its doors are open. If the Israelites are traveling and the structure is dismantled, or even if the wind temporarily folds back its curtains, the altar loses its fitness for this service. Its holiness and function are entirely dependent on its direct, open alignment with the entrance of the Tabernacle [רש״י, מלבי״ם, חזקוני].