Zevachim 98b — the Talmud in English

Rava said: It is obvious to me

that if the blood of a sin-offering spattered

blood of a sin-offering

first

below

onto the garment, and afterward

the blood of an elevation-offering spattered above,

onto that same stain, that place

requires laundering,

for the blood of the sin-offering touches the garment and is absorbed into it.

And we raised it as a difficulty:

Rava inquired:

If

the blood of an elevation-offering fell below

onto the garment,

and

afterward

the blood of a sin-offering spattered above,

onto that same stain,

what is [the law]?

Does that stain require laundering? Is the reason that it requires laundering

because it touches

that the blood of the sin-offering touches the garment,

and indeed it touches,

for when the blood of the sin-offering fell upon it, it touches the garment?

Or perhaps

the obligation of laundering is

because it is absorbed,

for the blood of the sin-offering is absorbed into the garment,

but here it was not absorbed,

since the garment was already full from the absorption of the blood of the elevation-offering?

And we answered:

Rava subsequently resolved it

Rava,

that they do not require laundering,

since the blood of the sin-offering was not absorbed, and the reason for the mitzva of laundering is because it is absorbed.

And apropos of the Gemara discussing the purification of a garment from a stain upon which the blood of a sin-offering spattered, it teaches another law that Rava stated concerning the purification of a garment upon which there are stains.

Rava said: It is obvious to me

a stain of

blood

found

on his garment

that became impure

interposes

before immersion.

And if he is a butcher

who does not care about blood on his garment,

it does not interpose

since interposition depends upon concern.

And likewise, a stain of

grease,

anything melted, such as milk-fat and wax, that is found

on his garment

that became impure

interposes

before immersion.

And if he is a seller of grease

[melted substances]

he is,

who does not care about grease on his garment,

it does not interpose,

for interposition depends upon concern, and he indeed does not care.

Rava inquired:

Two stains of

blood and grease

that are found

on his garment, what is [the law]?

Do they interpose before immersion?

And we objected:

If he is a butcher, let it follow for me on account of grease,

for he cares about it, since he is unaccustomed to it, and it interposes,

and if he is a seller of grease, let it follow for me on account of blood,

for he cares about it, and it is an interposition? And we explain:

No, it is necessary, for he does both.

He is a butcher who also sells grease.

And Rava was uncertain: Shall we say that

with one

stain

he does not care,

but

with two he cares,

for even though he is accustomed to both, it is disgraceful for him that both should be seen on his garment?

Or perhaps, with two also he does not care,

since he is accustomed to both, for this is his trade, and he does not care?

And we conclude:

Teyku!

We have returned to you, chapter “The Blood of a Sin-offering.”

A. "

Tevul yom, one who immersed from his ritual impurity, whose purification is at sunset, and likewise a mehusar kippurim, who must bring an atonement offering on the day after his immersion, are forbidden to eat sacred things.

B.

An onen, when one of his seven close relatives has died, and was buried on that same day ["the day of death"] is an onen by Torah law on that day, and is forbidden to eat sacred things on that day. But if the deceased was buried on another day ["the day of burial"], he is forbidden by rabbinic law to eat sacred things on it, throughout the entire day of burial, even after the deceased has been buried.

C.

On the night following the day of death, the onen is forbidden regarding sacred things, and the tannaim below [99b and 100b] disagree whether nighttime mourning is by Torah law or by rabbinic law. On the night following the day of burial, the tannaim [below, 100b] disagree whether it is forbidden by rabbinic law or whether there is no prohibition in it.

D.

The meat of the most sacred offerings, the remnants of the meal offerings, and the breast and thigh of peace offerings are divided among all the priests of the "paternal division" who serve on that day.

Mishna:

Tevul yom

whose purification depends on sunset,

and a mehusar kippurim

who is obligated to bring an offering for his purification, such as a man with a discharge or a woman with a discharge, since they are not fit to eat sacred things,

do not share in sacred things

that are divided among all the members of the paternal division who serve on that day, in order

to eat in the evening,

when they will be permitted to eat sacred things.

An onen,

on the day when one of his close relatives dies, and who is forbidden to eat sacred things, is nevertheless permitted to be

touching

sacred things [unlike a tevul yom and a mehusar kappurim, who are forbidden even to touch sacred things],

and

however he

does not offer,

and

even

does not share

in sacred things in order

to eat in the evening,

when his mourning ends.

Those with blemishes, whether those with permanent blemishes or those with passing blemishes:

Share

in sacred things

and eat, but do not offer.

Anyone who is not fit for service does not share in the meat of

the sacred offerings.

And anyone who does not have

a share

in the meat,

also

does not have

a share

in the hides

that are divided among the priests.

Even

if he was

impure

only

at the time of the sprinkling of the blood

of the offering being divided,

and

was

pure at the time of the burning of the fats

of the offering, for example, his sun had set before they burned the fats in the evening,

he does not share in the meat.

For it is stated [ [A0092]]Leviticus 7:14, concerning the heave-offering of the loaves of thanksgiving], "

"For the priest who sprinkles the blood of the peace offering"

For the priest who sprinkles the blood of the peace offering

of the thanksgiving offering],

to him shall it belong

[the heave-offering]," for the Torah established the right to share only for priests who are fit to sprinkle the blood.