Zevachim Daf 75 זבחים דַף 75

A Baraisa teaches that if korbanos became mixed with each other, the Kohen must make the required מתנות with each one. If he made one מתנה from each korban, it is valid. This applies where the blood was in separate cups but intermingled. But בבולל – where the blood was blended into a single cup, the Tanna Kamma says he makes four מתנות for all the korbanos together (and a single מתנה suffices), because he holds יש בילה – there is even mixing, so each מתנה contains blood from every korban. Rebbe says: רואין את המתנה – we examine the application: if there is enough blood in it for each korban, it is valid, but if not, it is invalid. Apparently, Rebbe holds there is a minimum required amount for a מתנה, and this application must have enough for both korbanos. This is questioned from the fact that Rebbe said that according to Rebbe Eliezer (on Daf 80a), הזאה אינה צריכה שיעור – sprinkling (of מי חטאת from the פרה אדומה) does not require a minimum amount. The Gemara first answers that Rebbe was speaking according to Rebbe Eliezer’s opinion, not his own. Alternatively, although הזאה of מי חטאת does not require a minimum שיעור, נתינה – applying blood does.

Rami bar Chama asked: התפיס בכור לבדק הבית – if one was [makdish] a bechor for Temple upkeep (i.e., gave it monetary kedushah), can its meat be weighed against a ליטרא (a weight used in normal market sales)? Ordinarily, a bechor may not be degraded this way, since the sale profits belong to the Kohen, and not hekdesh. Other blemished korbanos, on the other hand, may be sold in this manner, since the profits are for hekdesh. What is the halachah of a bechor which additionally has monetary kedushah? Do we say רווחא דהקדש עדיף – the profit of hekdesh is more important, or do we say זילותא דבכור עדיף – the issue of the degradation of a bechor is more important? Rebbe Ami ultimately concludes: כלום הקנה זה אלא מה שקנו לו – did this Kohen transfer to hekdesh anything but what was previously owned by him? Since he could not weigh it against a ליטרא, he cannot enable hekdesh to do so.

The next Mishnah states that if an אשם became mixed with a שלמים, Rebbe Shimon says: שניהם ישחטו בצפון – they must both be shechted in צפון (which is only required for the אשם), ויאכלו כחמור שבהן – and they must be eaten according to the laws of the more stringent of them. They are both restricted to the laws of אשם, and must be eaten by male Kohanim, in the עזרה, and only for one day and night, in contrast to a standard שלמים. The Chochomim said to Rebbe Shimon: אין מביאין קדשים לבית הפסול – we do not bring kodashim to a place of more likely invalidation. Since, by restricting the allotted time for the שלמים, it increases the likelihood it will become נותר, we instead leave the animals to graze until they develop a מום, whereupon they are sold and new korbanos are purchased. If meat of קדשי קדשים was mixed with meat of קדשים קלים, or kodashim meat which may be eaten for one day became mixed with meat which may be eaten for two days, they must all be eaten according to the greater stringencies of the mixture.