Zevachim 204
כי טמא מה טמא כמה דלא טהור לא אכיל אף האי נמי כמה דלא מתקן לא אכיל קא משמע לן:
[he is] like an unclean [person]: as an unclean person may not eat-so long as he is not clean, so may this man not eat so long as he is not made whole;<span class="x" onmousemove="('comment',' I would say that Scripture includes only a man with a permanent blemish, because he can never be made whole. But one with a transitory blemish must wait.');"><sup>1</sup></span>
השתא דאתית להכי לעולם כדקאמר מעיקרא אי משום טמא טמא לא קתני ואי משום בעל מום רחמנא רבייה:
Moreover [it implies that every] one who is eligible for service receives a share; lo, an unclean [priest] is eligible for the service in public sacrifices, and yet does not receive a share? - He means: who is fit to eat.
אפי' טמא בשעת זריקת דמים וטהור בשעת הקטר חלבים אינו חולק: הא טהור בשעת זריקת דמים וטמא בשעת הקטר חלבים חולק
Lo, a minor is fit to eat, yet does not receive a share? - He does not teach this.<span class="x" onmousemove="('comment',' The Tanna does not in fact teach the converse that all who are fit to eat do share therein.');"><sup>2</sup></span>
מתניתין דלא כאבא שאול דתניא אבא שאול אומר לעולם אינו אוכל עד שיהא טהור משעת זריקה עד שעת הקטר חלבים דאמר קרא (ויקרא ז, לג) המקריב את דם השלמים ואת החלב דאפי' הקטר חלבים נמי בעי:
Now that you have arrived at this, [you can say,] After all, it is as we first said:<span class="x" onmousemove="('comment',' Viz., whoever is not eligible for the service (not, not fit to eat) .');"><sup>3</sup></span>
בעי רב אשי נטמא בינתיים מהו בשעת זריקה ובשעת הקטרה בעינן והאיכא או דלמא עד שיהא טהור משעת זריקה ועד שעת הקטר חלבים תיקו
if [your difficulty is] on account of an unclean [priest], he does not teach this;<span class="x" onmousemove="('comment',' The Tanna merely teaches that whoever is not eligible for the service does not receive a share, but not the converse.');"><sup>4</sup></span>
אמר רבא האי דינא מרבי אלעזר ברבי שמעון גמירנא דאמר בבית הכסא דנתה בא טבול יום ואמר תן לי ממנחה ואוכל
and if [your difficulty is] on account of a [priest] with a blemish: a [priest with a blemish was included by the Divine Law.<span class="x" onmousemove="('comment',' Therefore he is an obvious exception.');"><sup>5</sup></span>
תן לי מחטאת ישראל ואוכל
For it was taught, Abba Saul said: He never receives a share unless he was clean from the time of the sprinkling of the blood until the time of the burning of the fats [inclusive], because it is said, He [among the sons of Aaron,] that offereth the blood of the peace-offerings, and the fat, [shall have the right thigh for a portion]<span class="x" onmousemove="('comment',' Lev. VII, 33.');"><sup>6</sup></span>
א"ל ומה אם שדחיתני ממנחת ישראל שכשם שהורע כחך כך הורע כחי תדחיני מחטאת ישראל שכשם שיפה כחך כך יפה כחי
R'Ashi asked: What if he was defiled in between?<span class="x" onmousemove="('comment',' And was clean again by the time the fats were burned. - This question is asked on Abba Saul's view.');"><sup>7</sup></span>
הרי הוא אומר (ויקרא ו, יט) הכהן המחטא אותה יאכלנה בא חטא ואכול
Do we require him [to be clean] at the sprinkling and at the burning, and [this condition] is fulfilled; or perhaps he must be clean from the time of the sprinkling until the time of the burning of the fats?
הרי הוא אומר (ויקרא ז, יד) לכהן הזורק את דם השלמים לו יהיה בא זרוק ואכול
You can argue: If a priest, a tebul yom, came and demanded: Give me of an Israelite's meal-offering, that I may eat thereof,<span class="x" onmousemove="('comment',' In the evening.');"><sup>9</sup></span>
יצא טבול יום קוליו וחמוריו על ראשו אונן מימינו מחוסר כפרה משמאלו
one [the clean priest] can answer him: If I can repulse you from an Israelite's sin-offering, though you have a valid right<span class="x" onmousemove="('comment',' Lit., 'your strength is good... your strength is feeble'.');"><sup>10</sup></span>
פריך רב אחאי לימא ליה תן לי מבכור ואוכל
to your own sin-offering, surely I can repulse you from an Israelite's meal-offering, seeing that you have no valid right<span class="x" onmousemove="('comment',' Lit., 'your strength is good... your strength is feeble'.');"><sup>10</sup></span>
משום דא"ל ומה במקום שהורע כחי בחטאת אצל נשיי ועבדיי דחיתיך מחטאת ישראל מקום שיפה כחי בבכור דכוליה דילי היא אינו דין שאדחך ממנו
in your own meal-offering.<span class="x" onmousemove="('comment',' A priest liable to a sin-offering, can offer it himself even when his ward (v. p. 473, n. 10) is not officiating, and the flesh and hide then belong to him. Nevertheless, when a tebul yom he has no share in an Israelite's sin-offering (i.e., of course, even when his own ward is officiating) . On the other hand, a priest has no share even in his own meal-offering. since a priest's meal-offering is completely burnt (Lev. VI, 16) ; surely then he has no claim, when a tebul yom, to an Israelite's meal-offering.');"><sup>11</sup></span>
ומה אם דחיתני מחטאת שכשם שהורע כחך כך הורע כחי תדיחני מבכור שכשם שיפה כחך כך יפה כחי
[He can reply:] If you repulse me from an Israelite's sin-offering, that is because just as I have a great privilege, so have you a great privilege;<span class="x" onmousemove="('comment',' Just as I can offer my own sin-offering, so can you offer your own; obviously then I cannot claim any greater privileges in an Israelite's sin-offering.');"><sup>12</sup></span>
והיכי עביד הכי והאמר רבה בר בר חנה א"ר יוחנן בכל מקום מותר להרהר חוץ ממרחץ ומבית הכסא לאונסו שאני:
come, offer, and eat.<span class="x" onmousemove="('comment',' But as you cannot offer, being a tebul yom, you cannot eat either.');"><sup>14</sup></span> [If the tebul yom demands:] Give me [a share] of an Israelite's sin-offering, that I may eat, he can reply: can repulse you from an Israelite's meal-offering, though I have no privileges in my own meal-offering, surely I can repulse you from an Israelite's sin-offering, seeing that I have great privileges in my own sin-offering. He can retort: If you can repulse me from an Israelite's meal-offering, where just as you have no privileges so have I no privileges: will you repulse me from an Israelite's sin-offering, where just as you have great privileges, so have I great privileges? He can answer: Lo, it says, The priest that offereth it for s shall eat it:<span class="x" onmousemove="('comment',' Ibid. VI, 19.');"><sup>15</sup></span> come, offer it for sin, and eat! If [the tebul yom] demands Give me [a share] of the breast and the thigh, that I may eat, he can reply: If I can repulse you from an Israelite's sin-offering, though you have great privileges in your own sin-offering, surely I can repulse you from a peace-offering, where your privileges are weak, since you have rights only to the breast and thigh thereof. He can retort: If you can repulse me from a sin-offering, where my rights are weak in respect of my wives and servants,<span class="x" onmousemove="('comment',' Even when I am clean and receive a share, my wives and slaves may not eat thereof.');"><sup>16</sup></span> will you repulse me from the breast and thigh, where my rights are strong in respect of my wives and my slaves?<span class="x" onmousemove="('comment',' They may eat of my share.');"><sup>17</sup></span> He can answer: Lo, it says, It shall be the priest's that sprinkleth the blood of the peace-offerings against the altar:<span class="x" onmousemove="('comment',' Ibid. VII, 14.');"><sup>18</sup></span> Come, sprinkle and eat. Thus the tebul yom departs, bearing his arguments on his head,<span class="x" onmousemove="('comment',' Lit., 'with his leniencies and stringencies on his head' - his arguments have availed him nought, and he retires crestfallen.');"><sup>19</sup></span> with an onen on his right and one who lacks atonement on his left.<span class="x" onmousemove="('comment',' They too can be similarly repulsed.');"><sup>20</sup></span> R'Ahai raised a difficulty: Let him [the tebul yom] demand:<span class="x" onmousemove="('comment',' I.e., why did R. Eleazar b. R. Simeon not discuss the case where a tebul yom demands a share in a firstling?');"><sup>21</sup></span> Give me [a share] of a firstling, that I may eat. Because he [the clean priest] can answer: If I can repulse you from an Israelite's sin-offering, though my own privileges in a sin-offering are weak in respect to my wives and slaves, surely I can repulse you from a firstling, where I enjoy great privileges, as it is altogether mine. [He can answer:] If you have repulsed me from a sin-offering, where just as your privileges are weak so are my privileges weak, will you repulse me from a firstling, where just as your privileges are great, so are mine great? [He can retort:] Lo, it says, Thou shalt sprinkle their blood against the altar, and shalt make their fat smoke for an offering made by fire. and the flesh of them shall be thine:<span class="x" onmousemove="('comment',' Num. XVIII, 17, 18. This refers to firstlings.');"><sup>22</sup></span> come, sprinkle, and eat.<span class="x" onmousemove="('comment',' Why then did R. Eleazar b. R. Simeon omit this? Actually a firstling was not given to the ward but to any individual priest, to whom the whole of it belonged. R. Ahai nevertheless suggests that the above argument shews that it cannot be given to a priest (e.g. a tebul yom) who at the time of giving is not fit to officiate. Since R. Eleazar b. R. Simeon omits this, it follows that he does not accept this view.');"><sup>23</sup></span> And the other?<span class="x" onmousemove="('comment',' R. Eleazar b. R. Simeon: why does he reject this argument?');"><sup>24</sup></span> - Refute it [thus]: Is it then written, And the flesh of them shall be the priest's who sprinkleth? Surely it is written, And the flesh of them shall be thine, which means even another priest's.<span class="x" onmousemove="('comment',' 'Thine' meaning the priesthood's in general.');"><sup>25</sup></span> Now, how might he [R'Eleazar son of R'Simeon] do this?<span class="x" onmousemove="('comment',' Sc. think of all this in a privy.');"><sup>26</sup></span> Surely Rabbah B'Bar Hanah said in R'Johanan's name: One may meditate [on learning] in all places, except in a bath-house and a privy? - It is different [when it is done] involuntarily.