Moed Katan 16A

זו עשירית האיפה שלו, דברי רבי יהודה.

this is the meal-offering of 1/10th of an ephah of flour, which every priest would bring on the day he began serving in the Temple. But as long as he is ritually impure, whether because he had come into contact with a corpse or due to tzara'at, he may not send his offerings to the Temple; this is the statement of R' Yehuda.

רבי שמעון אומר: ״בבאו יקריב״, בזמן שראוי לביאה ⁠— ראוי להקרבה, בזמן שאינו ראוי לביאה ⁠— אינו ראוי להקרבה.

R' Shimon says: The verse states: “And on the day that he goes into the Sanctuary, into the inner court, to minister in the Sanctuary he should sacrifice his sin offering.” This teaches that when he is fit to enter the Sanctuary, he is fit to sacrifice an offering. But when he is not fit to go into the Sanctuary, i.e., when he is ritually impure, he is not fit to sacrifice an offering. This implies that a metzora may not send his offerings to the Temple to be sacrificed on the altar, as he himself is not fit to enter the Temple.

אמר רבא: מנלן דמשדרין שליחא דבי דינא ומזמנינן ליה לדינא ⁠— דכתיב: ״וישלח משה לקרא לדתן ולאבירם בני אליאב״. ומנלן דמזמנינן לדינא ⁠— דכתיב: ״ויאמר משה אל קרח אתה וכל עדתך״.

§ Having discussed some of the restrictions applying to a person who was ostracized, the Talmud explains some of the basic principles relating to ostracism: Rava said: From where do we derive that a court agent is sent to summon the defendant to appear before the court before he is ostracized? As it is written: “And Moses sent to call Dathan and Abiram, the sons of Eliab” (Numbers 16:12). And from where do we derive that we summon the defendant, that he himself must appear before the court? As it is written: “And Moses said to Korah: Be you and all your congregation before YHWH, you and they, and Aaron, tomorrow” (Numbers 16:16).