Zevachim Daf 98 זבחים דַף 98

The Gemara on the previous Daf asked that although the Torah taught that foods which absorb from a חטאת become holy, what is the source that this applies to all kodashim? Rebbe Eliezer answered that it is derived from a passuk which says "זאת התורה" – “this is the law of the olah, the minchah, the chatas, the אשם, the מילואים, and the שלמים.” He proceeds to explain what is derived from each comparison, and says that "חטאת" teaches מה חטאת מקדשת בבלוע – just as chatas sanctifies with its absorptions, אף כל מקדשת בבלוע – so too all korbanos sanctify with their absorptions. In a Baraisa, this is derived both from חטאת and from מנחות, and the Gemara explains the need for both: had the law only been written by minchah, one might think דאיידי דרכיכא מיבלעא – since it is soft, it absorbs easily, but the law would not apply by חטאת. Had the law only been written about חטאת, one might think that is משום דקריר – because it penetrates, i.e., the melted chatas fats are deeply absorbed into the other meat, but it would not apply to מחנה. Therefore, the law was written by both.

Rava says that it is obvious to him that blood on a garment is a חציצה for tevilah in a mikveh, but for a טבח – butcher, who is used to blood on his clothing, it is not a חציצה, since he does not mind it. Similarly, רבב – grease constitutes a חציצה for a garment, but for a מוכר רבב – seller of grease, it is not a חציצה, since he does not mind it. Rava asked: דם ורבב על בגדו מהו – if there was both blood and grease on his garment, what is the halachah regarding חציצה? The Gemara explains he refers to someone who is both a butcher and a seller of grease, and his question was: אחדא לא קפיד אתרתי קפיד – does he only not mind one such substance, but he does mind two on his garment at once? או דלמא אתרתי נמי לא קפיד – Or perhaps he also does not mind two? The Gemara concludes: תיקו.

The twelfth Perek begins: טבול יום – one who immersed that day (and will become fully tahor at night), ומחוסר כיפורים – and one lacking atonement (for tumah requiring korbanos to complete his purification) אינן חולקין בקדשים לאכול לערב – do not receive a portion in the korbanos to eat that night. An אונן (one whose close relative just died) may touch kodashim (since he is tahor), but does not receive a portion in the korbanos. בעלי מומין – [Kohanim] who have blemishes, whether they are מומין עוברין – passing blemishes or מומין קבועין – permanent blemishes, חולקין ואוכלין אבל לא מקריבין – do receive a portion [in the korbanos] but do not offer them. The Mishnah states that anyone who is unfit for avodah does not receive a portion in the korbanos (this appears contradicted by the law of בעלי מומין, and the Gemara will explain). Anyone who does not receive a share in a korban’s meat does not receive a share in its hide. Even someone who was tamei during זריקה and tahor during the burning of the fats does not share in the meat.