[a - 48 lines; b - 30 lines]
1)[line 4]ùúäà ëôøä ìùí çèàúSHE'TEHEI KAPARAH L'SHEM CHATAS- that the atonenement should be accomplished with the mindset that it was for a Korban Chatas. It is through the Zerikas ha'Dam that atonement is gained for he who offers the Korban (Vayikra 17:11).
2)[line 7]"çèàú" "çèàúå""CHATAS" "CHATASO"- [the verse (Vayikra 4:26; see Background to 7:20) could have been written as] "[... v'Chiper Alav ha'Kohen me']Chatas..." [but instead is written as] "[... v'Chiper Alav ha'Kohen me']Chataso..." [which implies that the Korban Chatas must belong to he who is offering it]
3)[line 9]æøé÷ä áùðåé áòìéí áéï ìîöåä áéï ìòëáZERIKAH B'SHINUY BE'ALIM BEIN L'MITZVAH BEIN L'AKEV- that Zerikah is utterly invalid when it is performed with the mindset that the Korban is for one other than the owner [since the verse in question is written regarding Zerikah]
4)[line 12]àúéàASYA - [the derivation] comes (BINYAN AV / MAH MATZINU)
(a)In a Beraisa found in the introduction to the Sifra (the Halachic Midrash on Vayikra), Rebbi Yishmael lists the thirteen methodologies employed by Chazal when determining Halachah from the verses of the Torah. One of them is "Binyan Av" - literally "building through a father." This method is also referred to as a "Mah Matzinu" - literally, "just as we have found." It entails establishing a certain law in one area of the Torah, and then applying it to other comparable circumstances. This method, however, is very vulnerable to "Pirchos" - questions of logical difference. If any difference can be shown between the two subjects, then the comparison is negated.
(b)In our Gemara, Rebbi Yonah attempts to derive that all aspects of the service of a Korban Chatas are utterly invalid when performed b'Shinuy Be'alim or b'Shinuy Kodesh from a Chatas Nazir (see next entry).
5)[line 12]çèàú ðæéøCHATAS NAZIR (NAZIR)
(a)One who makes a vow to be a Nazir without stipulating for how long he wishes his Nezirus to last is a Nazir for a period of thirty days. During this period, the Nazir is not allowed to:
1.cut his hair;
2.become Tamei by touching or being in the same room as a corpse;
3.consume any products of the grapevine (Bamidbar 6:1-21).
(b)When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour) which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves) and 10 Rekikin (flat Matzos). He then shaves his hair and burns it under the pot in which the Shelamim is cooked (Bamidbar 6:18).
6)[line 14]ùéäå ëì òùéåúéå ìùí çèàúSHE'YEHU KOL ASIYOSAV L'SHEM CHATAS- that all actions should be performed with intention that they are for a Korban Chatas. RASHI explains that this verse immediately teaches that this requirement is l'Akev. This is due to that which the verses cited earlier in the Gemara, which teach that such is required l'Mitzvah, apply equally to all Korbanos Chatas. As the BACH (#1) points out, it is clear from this explanation of Rashi that he does not have the text that appears in parentheses on lines 15-17.
7)[line 21]îðçúå... ðñëåMINCHASO... NISKO - the meal-offering and libation (which accompany a Korban) (NESACHIM)
(a)Nesachim are wine libations poured along with the offering of a Korban Shelamim or Olah. Nesachim accompany both public Korbanos (Korbenos Tzibur) (Bamidbar 28:11-15, 20-21) and Korbanos offered by an individual (Korbenos Yachid) (Bamidbar 15:3-16). A meal offering consisting of fine wheat flour and olive oil termed a "Minchas Nesachim" is offered along with the Nesachim.
(b)The volume of wine necessary for the libation, as well as the volume of flour and oil mixed together for the Minchas Nesachim, varies depending upon the animal offered:
1.A bull or cow requires 1/2 Hin, which is the equivalent of 6 Lugin (approximately 1.8, 2, or 3.6 liters, depending upon the differing Halachic opinions), of both wine for Nesachim as well as oil for its Minchas Nesachim. Three Esronim (approximately 6.5, 7.5, or 13 liters, depending upon the differing Halachic opinions) of flour are required for its Minchah.
2.A ram - defined as a male sheep at least thirteen months old - requires 1/3 Hin, which is the equivalent of 4 Lugin (approximately 1.2, 1.4, or 2.4 liters, depending upon the differing Halachic opinions), of both wine for Nesachim as well as oil for its Minchas Nesachim. Two Esronim (approximately 4.3, 5, or 8.6 liters, depending upon the differing Halachic opinions) of flour are required for its Minchah.
3.A lamb or goat within their first year require 1/4 Hin, which is the equivalent of 3 Lugin (approximately .9, 1, or 1.8 liters, depending upon the differing Halachic opinions), of both wine for Nesachim as well as oil for its Minchas Nesachim. One Isaron (approximately 2.15, 2.5 or 4.3 liters, depending upon the differing Halachic opinions) of flour are required for their Menachos.
(c)The words "Minchaso" and "Nisko," referring to the Nesachim and Minchas Nesachim of the Shelamim of a Nazir, appear in Bamidbar 6:17.
8)[line 22]"îðçúí åðñëéäí" áìéìä; "îðçúí åðñëéäí" àôé' ìîçø"MINCHASAM V'NISKEIHEM" B'LAILA; "MINCHASAM V'NISKEIHEM" AFILU L'MACHAR- [just as we interpret the words] "Minchasam v'Niskeihem" [written regarding the Korbanos offered on Sukos (Bamidbar 29:14-33) to mean that their Nesachim and Menachos Nesachim may be offered both] the night [following the offering of the Korbanos] as well as the day after (see 84a) [we similarly interpret the words "Minchaso" and "Nisko" written regarding the Shelamim of a Nazir]
9)[line 24]çèàú çìáCHATAS CHELEV- A standard Korban Chatas is referred to as a "Chatas Chelev." This is due to that which a) the Torah records the laws of the Korban Chatas immediately following the prohibition against consuming Chelev (forbidden fats) (RASHI to Sotah 15a DH CHATAS CHELEV); b) most Chata'os are offered by one who mistakenly consumed Chelev, since it is often found in one's house [and presumably is similar to Shuman (permitted fats)] (ROSH to Nedarim 36a).
10)[line 25]éù òîä ãîéí àçøéíYESH IMAH DAMIM ACHERIM- lit. it has other bloods with it; i.e., a Nazir is obligated to offer other Korbanos as well [and the laws pertaining to him may therefore be more stringent]
11)[line 27]ëøúKARES- [the sin that he transgressed inadvertently is punishable by] Kares (see Background to 7:23) [had it been committed intentionally]
12)[line 28]çèàú îöåøòCHATAS METZORA (TAHARAS METZORA)
(a)If one develops a white patch on his skin the size of a Gris (a Cilician bean, approximately the size of a dime) that appears to be Tzara'as, he must go to a Kohen, as the status of Tzara'as can only be determined by the pronouncement of a Kohen. See Background to Yevamos 7:24 for further elucidation of the Halachos concerning a Metzora. (b) On the day that a Metzora is healed from his Tzara'as, he procures two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Although it is prohibited to derive any benefit from either bird, this status no longer applies to the living bird once it is sent off to the fields.
(c)The Metzora next shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden (Moed Katan 7b). He waits seven days, and on the seventh day he once more shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Pesachim 59:5).
(d)On the eighth day, the Metzora must offer three Korbanos to complete his Taharah. These Korbanos consist of two male sheep and one female sheep. One of the male sheep is offered as an Olah, and the other is offered as an Asham. The female sheep is offered as a Chatas. If he cannot afford these animals, he is a "poor Metzora." The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still necessary for his Asham. See Background to Yevamos 7:24 for details of the rest of the purification process of a Metzora.
13)[line 26]"[åÀòÈùÒÈä äÇëÌÉäÅï àÆú äÇçÇèÌÈàú,] åÀëÄôÌÆø òÇì äÇîÌÄèÌÇäÅø îÄèÌËîÀàÈúåÉ...""[V'ASAH HA'KOHEN ES HA'CHATAS,] V'CHIPER AL HA'MITAHER MI'TUM'ASO..."- "[And the Kohen shall carry out the service of the Chatas,] and he shall atone for he who is undergoing the process of purification from his Tum'ah..." (Vayikra 14:19). The beginning of this verse refers to the entire service of the Chatas. Therefore, that which the end of the verse implies that the Chatas must be offered for only its owner is equally applicable to the entire service of the Chatas.
14)[line 36]úéúé çãà îúøúéTEISI CHADA MI'TARTEI - let one topic be derived from [the common denominator of] the other two (TZAD HA'SHAVEH)
(a)In a Beraisa found in the introduction to the Sifra (the Halachic Midrash on Vayikra), Rebbi Yishmael lists the thirteen methodologies employed by Chazal when determining Halachah from the verses of the Torah. One of them is called "Binyan Av" or "Mah Matzinu" ("just as we have found"). A Binyan Av - literally "building through a father" - refers to establishing a certain law in one area of the Torah, and then applying it to other comparable circumstances.
(b)One may compare two sections of the Torah through a Binyan Av or a Kal va'Chomer only if there is no logical argument against comparing the two sections. If such an argument, known as a "Pirchah," exists, then the Binyan Av or Kal va'Chomer may not be applied.
(c)In the case of a Pirchah, the Gemara will sometimes attempt to reestablish the Mah Matzinu through a "Yochi'ach"/"Tochi'ach (fem.)." Literally a proof, this involves showing that the Halachah that we wish to apply is in effect in a third section of the Torah -- one to which the Pirchah is not applicable.
(d)Usually, the Gemara will respond with a second Pirchah, this time one that draws a distinction between the Yochi'ach and the target of the Mah Matzinu. If this Pirchah does not apply to the first attempted source, then it itself becomes the Yochi'ach.
(e)The Gemara then forms a "Mah ha'Tzad" or "Tzad ha'Shaveh" - a common denominator. This involves finding a property shared by the two prospective sources, aside from the Halachah that we wish to derive. We may then conclude that since the target subject shares the common denominator, the Halachah in question applies to it as well.
(f)After our Gemara fails to learn the laws of a standard Chatas from either a Chatas Nazir or a Chatas Metzora, it attempts to establish a Mah ha'Tzad. The purpose of this is to determine that no Chatas may be offered with either a Shinuy Kodesh or a Shinuy Be'alim. Any two instances that the Torah teaches that this is true would suffice, as one would teach l'Mitzvah and the other l'Akev. The verses regarding a standard Chatas, a Chatas Nazir, and a Chatas Metzora each teach that they must be offered specifically as a Chatas and for the owner of the Korban. If we are able to determine that one of the three would have been able to have been derived from the other two, then the verses written regarding the third would be available to teach that intention for the Korban and its owner are l'Akev.
15)[line 36]áäé ìà ìëúåá?B'HEI LO LICHTOV?- which one did not have to be written?
16)[line 37]øçîðàRACHMANA- the Torah
17)[line 40]àéï ìäï ùàìäEIN LA'HEN SHE'ELAH - they cannot be revoked (HATARAS NEDARIM)
(a)After one has taken a Neder (vow) or Shevu'ah (oath), pledged to be a Nazir, or designated Chalah (see Background to Beitzah 12:12), Terumah (see Background to Beitzah 12:15), or Hekdesh (that which is sanctified to HaSh-m), he may have his vow revoked. He cannot accomplish this himself; rather, he must appeal to either a Beis Din of three or a Yachid Mumcheh (an outstanding authority).
(b)Two possible methods exist to repeal a Neder. One is that the person who took the vow explains that had he been fully aware of the circumstances at the time that he took the Neder, or had he thought through the ramifications of his Neder, then he would not have taken the Neder in the first place. This is called a Pesach.
(c)The other method is that of Charatah - sincere remorse that one had ever taken the Neder. Charatah requires that he who vowed wishes that he had never taken the Neder to begin with, and not merely that the Neder would not now be in effect. Tana'im disagree as to whether or not Charatah alone is sufficient for Beis Din or a Chacham to revoke a Neder (Nedarim 22).
(d)A Nazir may repeal his acceptance of Nezirus through She'elah. In this, a Nazir differs from one who must offer a Korban Chatas and a Metzora, who cannot change their status through She'elah.
18)[line 42]àéï áàéï áãìåúEIN BA'IN B'DALUS- they may not be offered in the less expensive form [of a bird for one who is too poor to afford an animal, unlike the Chatas of a Metzora (see above, entry #12:d)]
19)[line 42]"æÉàú äÇúÌåÉøÈä ìÈòÉìÈä, ìÇîÌÄðÀçÈä, åÀìÇçÇèÌÈàú, åÀìÈàÈùÑÈí, åÀìÇîÌÄìÌåÌàÄéí, åÌìÀæÆáÇç äÇùÌÑÀìÈîÄéí""ZOS HA'TORAH LA'OLAH, LA'MINCHAH, VELA'CHATAS, VELA'ASHAM, VELA'MILU'IM, UL'ZEVACH HA'SHELAMIM"- "This is the law of the Olah, the Minchah, the Chatas, the Asham, the initiation of the Kehunah, and the Shelamim sacrifice" (Vayikra 7:37).
20)[line 47]äðê ÷øàé ìòëáHANACH KERA'EI L'AKEV- those verses (cited by the Gemara on the top of the Amud regarding Zerikah) teach that [both Shinuy Kodesh and Shinuy Be'alim] preclude [one from fulfilling the Mitzvah of a Korban Chatas altogether]. This is because we derive from the Hekesh that just as all aspects of the service of a Korban Shelamim are equal in that if they are not performed specifically for a Shelamim or its owner than they are not Me'akev, so too all of the parts of the service of a Korban Chatas are equal in that if they are not performed specifically for a Chatas or its owner than they are Me'akev.
21)[last line]"[... åÀùÑÈçÇè àÉúÈäÌ] ìÀçÇèÌÈàú...""[V'SHACHAT OSAH] L'CHATAS..."- "[... and he shall slaughter it] as a Chatas..." (Vayikra 4:33). This verse refers to a standard Korban Chatas.
8b----------------------------------------8b
22)[line 1]çèàú ãòáåãú ëåëáéíCHATAS D'AVODAS KOCHAVIM - the Chatas-sacrifice offered by the Supreme Court to atone for their mistaken ruling permitting idol worship (SE'IREI AVODAS KOCHAVIM)
(a)If the Sanhedrin (Supreme Court) issues a ruling in error, permitting Avodah Zarah (idol worship) punishable by Sekilah (stoning) had it been transgressed intentionally, and those in Eretz Yisrael - either the majority of Klal Yisrael or most of the Shevatim - act upon their ruling, then the Sanhedrin must offer Se'irei Avodas Kochavim to atone for the nation. This Korban consists of a bull offered as a Korban Olah, and a goat offered as a Korban Chatas. Rebbi Meir rules that the Sanhedrin must offer a single bull as a Korban Olah, and a single goat as a Korban Chatas. Rebbi Yehudah maintains that each Shevet (tribe) offers a bull and a goat, for a total of twelve bulls and twelve goats. Rebbi Shimon is of the opinion that both are true, and a total of up to thirteen bulls and thirteen goats are offered (Mishnah, Horayos 4b).
(b)After their slaughter, the blood of the goats is sprinkled seven times in the Heichal in the direction of the Paroches. It is then applied to the Keranos (cubic Tefach posts placed upon the corners) of the Mizbe'ach ha'Ketores (the smaller altar located in the Heichal upon which incense is burned daily). The Sheyarei ha'Dam (remainder of the blood) is poured on the western Yesod (base) of the Mizbe'ach, whereas the Emurim (innards and certain fats) are burned on the Mizbe'ach ha'Chitzon (outer Mizbe'ach).
(c)The flesh and remaining parts of the goats are burned outside of Yerushalayim (Bamidbar 15:22-26). The clothing of those who carry their carcasses out of the Azarah become Tamei. (According to Rebbi Shimon [Yoma 67b], those involved with burning the goats are also Metamei Begadim.)
23)[line 1](ã)[å]ùîéòú ä÷åì(D')[U']SHEMI'AS HA'KOL - hearing a call [to testify in court, then falsely swearing to deny knowledge of any such testimony] (KORBAN SHEVU'AS HA'EDUS)
(a)Witnesses who are able to testify on behalf of another must do so. If one suspects witnesses of concealing testimony that can benefit him, he has the right to place them under oath. This oath is called a Shevu'as ha'Edus (Vayikra 5:1).
(b)If witnesses deny any knowledge of the case, under oath, in Beis Din, and then later admit that they swore falsely, then they must offer a Korban. This Korban is a Korban Oleh v'Yored, which means that the makeup of the Korban varies depending upon the means of the penitent. A wealthy individual must offer a female sheep or goat as a Korban Chatas (Korban Ashir). One who cannot afford a sheep must offer a pair of turtledoves (Torim) or common doves (Bnei Yonim), one as a Korban Olah and one as a Korban Chatas (Korban Oleh v'Yored b'Dalus). If he cannot afford even a pair of birds, he may offer one-tenth of an Eifah of fine flour as a Minchas Chatas (Korban Oleh v'Yored b'Dalei Dalus) (Vayikra 5:5-13).
24)[line 2]áèåé ùôúéíBITUY SEFASAYIM - utterance [of a false oath] (KORBAN SHEVU'AS BITUY)
(a)There are various categories of forbidden oaths that are referred to by the term "Shevu'as Bituy." One who swears falsely transgresses a Torah prohibition (Vayikra 19:12). Included in this category are oaths regarding what happened in the past as well as oaths regarding future actions, if one does not end up keeping his word. One who breaches his oath regarding a future action transgresses an additional Torah prohibition; namely, that which warns against violating one's word (Bamidbar 30:3). An unnecessary or frivolous oath is termed a "Shevu'as Shav." This is prohibited by one of the Ten Commandments (Shemos 20:7). There are four categories of Shevu'as Shav:
1.An oath that contradicts reality; i.e., one swears that a certain woman is a man.
2.An oath that affirms that which is obvious; i.e., one swears that that a certain woman is a woman.
3.An oath to contravene a Mitzvah; i.e., one swears not to eat Matzah on Pesach.
4.An oath to accomplish the impossible; i.e., one swears not to sleep for three days.
(b)One who unintentionally transgresses a Shevu'as Bituy must offer a Korban Shevu'ah. This Korban is a Korban Oleh v'Yored, which means that the makeup of the Korban varies depending upon the means of the penitent. A wealthy individual must offer a female sheep or goat as a Korban Chatas (Korban Ashir). One who cannot afford a sheep must offer a pair of turtledoves (Torim) or common doves (Bnei Yonim), one as a Korban Olah and one as a Korban Chatas (Korban Oleh v'Yored b'Dalus). If he cannot afford even a pair of birds, he may offer one-tenth of an Eifah of fine flour as a Minchas Chatas (Korban Oleh v'Yored b'Dalei Dalus) (Vayikra 5:5-13).
25)[line 2]èåîàú î÷ãù å÷ãùéåTUM'AS MIKDASH V'KODASHAV - entering the Beis ha'Mikdash or consuming Korbanos when Tamei (TUM'AS MIKDASH V'KODASHAV)
(a)One who has become Tamei due to contact with an Av ha'Tum'ah (source of Tum'ah) may not enter the Beis ha'Mikdash (Bamidbar 5:2).
(b)One may not consume Kodshim (that which has been offered to HaSh-m in the Beis ha'Mikdash) in a state of Tum'ah even if he is outside of the Mikdash (derived from Vayikra 12:4; Yevamos 75a, Makos 14b).
(c)If one transgresses either of these prohibitions b'Shogeg (unintentionally), then he must offer a Korban Oleh v'Yored. The constitution of a Korban Oleh v'Yored depends upon the means of the penitent. If he is wealthy, then he must offer a female sheep or goat as a Chatas; this is referred to as a Korban Ashir. If he cannot afford a sheep, then he offers a pair (a "Ken") of turtledoves or common doves, one as an Olah and one as a Chatas; this is referred to as a Korban Oleh v'Yored b'Dalus. If he cannot afford even a pair of birds, then he may offer one-tenth of an Eifah (equivalent to approximately 2.16, 2.48, or 4.32 liters, depending upon the differing Halachic opinions) of fine flour as a Minchas Chatas; this is referred to as a Korban Oleh v'Yored b'Dalei Dalus. (Vayikra 5:6-13). One who transgresses these prohibitions b'Mezid (intentionally) is liable to receive Kares (see Background to 7:23) and Malkus (lashes; see Background to Shevuos 27:28) (Vayikra 12:4, 22:3-4, Bamidbar 5:3, 19:20).
26)[line 5]îä äöãMAH HA'TZAD- see above, entry #14. A Chatas Chelev is only offered when one transgresses an Isur Kares, but no other Korbanos are offered along with it. A Chatas Nazir and a Chatas Metzora are offered even though no Isur Kares was transgressed, but other Korbanos are offered along with them. The common denominator of all three is they are Korbenos Chatas and must be offered Lishmah - or else they are invalid. From this we can conclude that the Korbenos Chatas of Shemi'as ha'Kol, Bituy Sefasayim, and Tum'as Mikdash v'Kodashav must be offered Lishmah as well (see RASHI for additional information regarding this Mah ha'Tzad).
27)[line 5]ôñçPESACH- see Background to 7:55
28)[line 7]ùìà ìùîå ëùøSHE'LO LI'SHMO KASHER- if it is offered as a different Korban, it is valid (as the Gemara now goes on to explain)
29)[line 7](ùì''å ÷áàéö''ï îîä''ø áö''à á''à ñéîï)(SHLO KVAYTZN MMHR BTZA B''A SIMAN)- This is a mnemonic device for remembering the names of the Amora'im that appear in the following discussion. There are, however, printing errors that have crept in (MELECHES YOM TOV). Presumably, this refers to the inconsistency of the Siman in whether or not it refers to the names of the fathers of the Amora'im mentioned (compare, for example, #8, #9, and #10), that which in one case it appears to go out of order (see #9 and #10), and that which at one place it does not seem to fit at all (#15). Contrast, as well, #1 with #16. The Siman appears to refer to the following names:
1."Avuha d'Shmuel" (line 9)
2."Rebbi Ila" (line 12)
3."Rebbi Yochanan" (line 12)
4."Rebbi Yakov mi'Nehar Pekod" (line 19)
5."d'Vei Rebbi Yishmael" (line 23)
6."Rebbi Avin" (last line)
7."Rebbi Yosi b'Rebbi Avin" (9a, line 7)
8."Rebbi Yitzchak b'Rebbi" (9a, line 10)
9."brei d'Rav Nachman" (9a, line 21)
10."Mar Zutra" (9a, line 20)
11."Rav Yeimar" (9a, line 30)
12."brei d'Rav Hillel" (9a, line 31)
13."Rava" (9a, line 32)
14."Rebbi Avin bar Chiya v'Iteima Rebbi Avin bar Kahana" (9a, line 34)
15.There does not seem to be any Amora whose name contains a "Tzadi." On the other hand, there appears to be no Siman for Rebbi Mani (9a, line 37) or Rav Chana (9a, line 39), or Rav Nachman (9a, line 56).
16."Avuha d'Shmuel" (9a, line 53)
17."Rabah " (9a, line 57)
18."bar Avuha" (9a, line 57)
30)[line 10]ãáø äáà îï äöàï éäà ìæáç ùìîéíDAVAR HA'BA MIN HA'TZON YEHEI L'ZEVACH SHELAMIM- that which comes from sheep and goats (namely, a Korban Pesach) should be considered a Korban Shelamim [when it is offered]. This obviously refers to when a Korban Pesach is offered at any time of year other than Erev Pesach after midday.
31)[line 11]ùìîéí àéï, îéãé àçøéðà ìàSHELAMIM IN, MIDI ACHARINA LO- [if a Pesach is offered as] a Korban Shelamim then it is [considered as such], [but if it is offered as] any other [Korban] then it is not [considered a Korban Shelamim]
32)[line 13][ì]ëì ãùçéè ìäåé ëîåúä[L']CHOL D'SHACHIT LEHAVEI K'MOSAH- it should acquire the status of whichever [Korban] it was slaughtered as
33)[line 14]ìùìîéí åæáçL'SHELAMIM V'ZEVACH- as a Shelamim and a sacrifice [which would imply either a Shelamim or any other sacrifice]
34)[line 17]ëìì åôøè àéï áëìì àìà îä ùáôøèKLAL U'FRAT, EIN BI'CHLAL ELA MAH SHEB'FRAT - a general rule followed by a specific example (KLAL U'FRAT)
(a)In a Beraisa found in the introduction to the Sifra (the Halachic Midrash on Vayikra), Rebbi Yishmael lists the thirteen methodologies employed by Chazal when determining Halachah from the verses of the Torah. One of them is "Klal u'Frat, Ein b'Chlal Ela Mah sheb'Frat."
(b)This rule states that when the Torah records a general Halachah (Klal), and then follows the generalization with a specific case(s) or instance(s) to which that Halachah applies (Prat), then the Halachah is applicable in that specific case or instance only.
35)[line 18]"ìä'," äãø åëìì"LA'SH-M," HADAR V'CHALAL- [the word] "la'Sh-m" adds another generalization [after the Prat of Shelamim, leading to a Klal u'Frat u'Chlal (see below, entry #38)]
36a)[line 22](ì)òåôåú(L')OFOS- [if Pesach sacrifices were offered] (in place of) bird offerings (see Background to Sanhedrin 4:36a:a and Sukah 48:62)
b)[line 22](ì)îðçåú(L')MENACHOS- [if Pesach sacrifices were offered] (in place of) meal offerings (see Background to Sanhedrin 43:37)
37)[line 23]ëé äàé âååðàKI HAI GAVNA- in such a manner [in which the first and last Kelalim of a Klal u'Frat u'Chlal do not describe like categories]
38)[line 24]ëìì åôøè åëìì àé àúä ãï àìà ëòéï äôøèKLAL U'FRAT U'CHLAL IY ATAH DAN ELA K'EIN HA'FRAT - a general rule followed by a specific example, followed by a general rule (KLAL U'FRAT U'CHLAL)
(a)In a Beraisa found in the introduction to the Sifra (the Halachic Midrash on Vayikra), Rebbi Yishmael lists the thirteen methodologies employed by Chazal when determining Halachah from the verses of the Torah. One of them is "Klal u'Frat u'Chlal, Iy Atah Dan Ela k'Ein ha'Frat."
(b)This rule states that when the Torah records a general Halachah (Klal), followed by a specific case(s) or instance(s) to which that Halachah applies (Prat), followed by another general characterization of the law (Klal), then the Halachah is applicable to anything which falls within the general category as long as it is similar to the Prat. The teaching will not apply to that which can be shown to be Halachically dissimilar to the Prat, even if it falls within the parameters of the Klal.
39)[line 27]ðãø... ðãáäNEDER... NEDAVAH (NEDARIM / NEDAVOS)
(a)One may offer voluntary sacrifices in the Beis ha'Mikdash (Vayikra 1:2). These Korbanos may be Olos (burnt offerings; see Background to 7:16), Shelamim (see Background to 7:10) or Menachos (meal offerings; see Background to Sanhedrin 43:37).
(b)There are two ways in which one may pledge to offer a Korban. If he states, for example, "Harei Alai Olah" - "It is incumbent upon me to offer a Korban Olah" - without singling out a specific animal to be offered, then his pledge is called a Neder. In case of a Neder, the obligation rests upon he who made the pledge. Therefore, if he designated an animal and it subsequently is lost or dies, then he must replace it. If one instead states, "Harei Zo Olah" - "This animal is designated as a Korban Olah" - then his pledge is called a Nedavah. If this animal is lost or dies, then he is under no obligation to replace it.
40)[line 28]òåìäOLAH- see Background to 7:16
41a)[line 29]çèàúCHATAS- see Background to 7:14
b)[line 29]àùíASHAM- see Background to 7:58
42)[line 29]àìà "ìæáç" øáåéà äåàELA "L'ZEVACH" RIBUYA HU- [this verse is not to be viewed as a Klal u'Frat u'Chlal, but] rather [the word] "l'Zevach" is seemingly extraneous [and teaches that a Korban Pesach offered as any other Korban during the rest of the year is a Shelamim all on its own] (see Insights)