Zevachim Daf 35 זבחים דַף 35

Rebbe Yehudah said that on Erev Pesach, a cup was filled from blood on the עזרה floor from the numerous פסחים which had been brought, and applied to the מזבח, so that if any pesach’s blood had spilled from its כלי, it would be validated. Since Kohanim are זריזין – diligent, they are certain to have been מקבל all the blood, but since they act rapidly, some may have spilled from its כלי. Although most of the blood on the floor may not be fit for the מזבח, Rebbe Yehudah holds אין דם מבטל דם – blood cannot nullify blood, so even a minute amount of valid blood is qualified to use for its pesach. Rebbe Yehudah asked the Chochomim, who held this blood cannot be used, why then was the עזרה plugged on Erev Pesach? They answered: שבח הוא לבני אהרן שיהלכו עד ארכובותיהן בדם – it is a praise to the Kohanim that they walk in blood [of korbanos] up to their knees. Since it is a liquid, it does not constitute a חציצה from the floor. Since they cannot perform avodah with soiled בגדי כהונה, this was only done when they carried wood to the מזבח, which is not an avodah. During avodah, they walked upon איצטבי – raised [stones] in the עזרה floor.

The next Mishnah states that if one shechts a korban with intent לאכול דבר שאין דרכו לאכול – to eat something not meant to be eaten (rather, to be placed on the מזבח, i.e., blood or אימורין), ולהקטיר דבר שאין דרכו להקטיר – or to burn on the מזבח that which is not meant to be burned (rather, it is meant to be eaten), and he intended this to occur חוץ לזמנו or חוץ למקומו, the Tanna Kamma says the korban remains valid (because he did not have intentions that were legitimate), but Rebbe Eliezer invalidates it. If his intent was to eat something meant to be eaten, or burn something meant to be burned, for less than a כזית, the korban is valid (even if he intended to eat a חצי זית and burn a חצי זית). The Mishnah states that if he intended to eat a כזית (חוץ לזמנו or חוץ למקומו) of something neither eaten nor burned, such as עור – hide, bones, horns, etc., the korban remains valid. Furthermore, one is not liable for eating such items even if the korban became פיגול, נותר, or טמא.

Rebbe Elazar said: פיגל בזבח – if one had piggul intent about a korban, נתפגל השליל – the fetus of the korban also becomes piggul, and obligates kares for eating it. However, בשליל לא נתפגל הזבח – if he had פיגול intent only about the fetus, the korban does not become piggul, because the שליל is not ordinarily eaten. Similarly, פיגול intent to eat a bird’s אלל – neck sinew, which is edible, renders even the מוראה – crop piggul, although it is not ordinarily eaten, but intent about the מוראה would not make the אלל piggul. Finally, פיגול intent to burn the אימורין of פרים הנשרפין – bulls which are burned outside ירושלים renders even the פרים’s meat piggul, but פיגול intent to eat the פרים’s meat does not make the אימורין piggul. Ultimately, Rava supports Rebbe Elazar from our Mishnah, which states that פיגול intent to eat the שליל or שליא – afterbirth of a korban does not make the korban פיגול, and פיגול intent to eat the eggs or milk of korbanos, also does not make the korban פיגול. It then concludes that one is not liable for eating the eggs or milk of korbanos which are פיגול, implying that one is liable for eating the שליל or שליא of a korban which was made פיגול.