[9a - 58 lines; 9b - 52 lines]
1)[line 1]ãåçéï ÷ãùéí äðàëìéí àöì ÷ãùéí äðàëìéïDOCHIN KODSHIM HA'NE'ECHALIM ETZEL KODSHIM HA'NE'ECHALIN- we defer Korbanos that one is Halachically permitted to eat (i.e., a Korban Pesach) to [the status of] Korbanos that one is Halachically permitted to eat (i.e., a Korban Shelamim)
2a)[line 2]÷ãùéí ùàéðï ðàëìéïKODSHIM SHE'EINAN NE'ECHALIN- Korbanos that one is Halachically prohibited from eating (i.e., a Korban Olah)
b)[line 6]÷ãùéí ùàéï ðàëìéï ìëì àãíKODSHIM SHE'EIN NE'ECHALIN L'CHOL ADAM- Korbanos that certain people (i.e., those who are not male Kohanim) are Halachically prohibited from eating (i.e., a Korban Chatas or a Korban Asham)
3)[line 8]÷ãùéí ÷ìéí... ÷ãùé ÷ãùéíKODSHIM KALIM... KODSHEI KODASHIM
(a)The category of Kodshim Kalim — "light" Korbanos — includes Korbenos Shelamim, Todah, Ma'asar Behemah, Pesach, and Bechor. These may be slaughtered anywhere in the Azarah, and may afterwards be eaten anywhere in Yerushalayim by any member of Klal Yisrael — both men and women — as long as they are Tahor.
(b)The category of Kodshei Kodashim — particularly consecrated Korbanos — includes Korbenos Olah, Chatas, Asham, and Menachos. These may be slaughtered (when applicable) only in the northern part of the Azarah. Those parts of these Korbanos which are eaten may be consumed only in the Azarah, and only by Kohanim.
4)[line 11]îòùøMA'ASER- this refers to Ma'aser Behemah (see Background to 7:54)
5)[line 12]ðñëéíNESACHIM- see Background to 8:7
6)[line 12]ìîì÷à òìéä (á"ìà éîëø") á"ìà éâàì"L'MILKA ALEI (BLO YIMACHER) B"LO YIGA'EL"- to receive Malkus (lashes; see Background to Makos 13:14) (for the prohibition of "Lo Yimacher" (this is a mistake, as it is not applicable to Ma'aser Behemah; see below, entry #11)) for [the transgression of] the prohibition of "... do not sell it" (Vayikra 27:33).
7)[line 15]áëåøBECHOR- see Background to 7:53
8)[line 16]ãìéúáéäD'LEISVEI- to give it
9)[line 17]"òáøä" "òáøä" îîòùø âîø"EVRAH" "EVRAH" MI'MA'ASER GAMAR - we derive it using a Gezeirah Shavah with the term "passing" (GEZEIRAH SHAVAH)
(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 these is Gezeirah Shavah, in which two identical words (or two words that share the same root) that appear in two different sections of the Torah reveal that the Halachos applicable to one section apply to the other and vice versa.
(b)One may apply a Gezeirah Shavah only if he has received a tradition from his teachers that such a connection between the two words exists. Once the connection is established, however, then one may derive Halachos that were not specified in the tradition.
(c)A Gezeirah Shavah is unlimited; one may not pick and choose which Halachos he would like to apply. This facet of a Gezeirah Shavah is termed "Ein Gezeirah Shavah l'Mechetzah." This rule is waived in the case of an explicit teaching that precludes the application of a specific Halachah.
(d)There are three possible configurations of a Gezeirah Shavah:
1.MUFNEH MI'SHNEI TZEDADIM - If both words are seemingly unnecessary and are not used in the derivation of any other teaching, then all of the rules described above apply.
2.MUFNEH MI'TZAD ECHAD - If the word in only one of the sections is available, some maintain that Halachos may be derived from such a Gezeirah Shavah only if there is no argument against comparing the two sections. This status is known as "Lemedin u'Meshivin." Others rule that such a Gezeirah Shavah is no more limited than one that is Mufneh mi'Shnei Tzedadim.
3.EINO MUFNEH KOL IKAR - If neither word is free, then those who maintain that a Gezeirah Shavah that is Mufneh mi'Tzad Echad is unlimited grant such a Gezeirah Shavah the status of Lemedin u'Meshivin. Those who applied the status of Lemedin u'Meshivin to a Gezeirah Shavah that is Mufneh mi'Shnei Tzedadim rule that this one may not be used to determine any Halachos whatsoever.
(e)Our Gemara explains that the term "Evrah" — "passing" — is written regarding both Ma'asar Behemah ("all that passes under the staff"; Vayikra 27:32) and Bechor ("and you shall pass all firstborn... to Hash-m; Shemos 13:12). From this we may derive that just as a Mosar Pesach does not become Ma'aser Behemah, neither does it become a Bechor.
10)[line 18]úîåøäTEMURAH - the prohibition against attempting to transfer the sanctity of one animal to another (TEMURAH)
(a)One may not attempt to transfer the Kedushah (sanctity) of an animal designated as a Korban to a non-sanctified animal. This is true whether his reason for doing so is to transfer Kedushah to an animal inferior to the original or whether it is to transfer Kedushah to an animal superior to the original. Should he make such an attempt by verbally declaring that the second animal has received the Kedushah of the first, then both animals are Kadosh (Vayikra 27:10). "Temurah" is both a verb describing the attempted transferal as well as a noun denoting the second animal that received Kedushah.
(b)If nothing invalidates the second animal from being offered as a Korban, it should indeed be offered. If it has a Mum (invalidating blemish), it may not be offered. The Temurah of a Korban Chatas or Asham — each of which must be designated to atone for a specific sin — may not be offered upon the Mizbe'ach.
(c)A reason offered for this prohibition is that the very attempt of transferal of Kedushah is irreverent (SEFER HA'CHINUCH #351-352).
(d)One who intentionally makes a Temurah receives Malkus (lashes; see Background to Makos 13:14). Under certain circumstances on will receive Malkus even for an unintentional Temurah (see Chart #4 to Temurah 17a).
(e)Our Gemara suggests that the verse teaches that if one slaughters a Mosar Pesach as a "Temurah" than it should have the status of an animal that had been on the receiving end of such an attempted transfer.
11)[line 19]"... ìÉà éÄîÌÈëÅø åÀìÉà éÄâÌÈàÅì...""... LO YI'MACHER V'LO YIGA'EL..."- "... it may be neither sold nor redeemed..." (Vayikra 27:28). This verse refers to a Bechor, which must be given to the Kohen. The SHITAH MEKUBETZES explains that it belongs on line 16 where the Gemara explores the ramifications of a Mosar Pesach having the status of a Bechor.
12)[line 21]"... åÀäÈéÈä äåÌà åÌúÀîåÌøÈúåÉ [éÄäÀéÆä ÷ÌÉãÆùÑ...]""... V'HAYAH HU U'SEMURASO [YIHEYEH KODESH...]"- "... and it and its substitute [shall be sanctified...]" (Vayikra 27:33). This verse refers to a Temurah. Our Gemara infers from the word "Hu" that a Temurah can come about only as the result of an attempted exchange.
13)[line 22]úåãäTODAH- A Korban Todah; see Background to 7:5
14)[line 23]ìäèòéðå ìçíL'HAT'INO LECHEM- to require [forty loaves of] bread [as part of its offering]
15)[line 25]äùúà ðîéHASHTA NAMI- now too [that a Mosar Pesach is offered as a Shelamim]
16)[line 28]îåúø úåãäMOSAR TODAH- an animal designated as a Korban Todah that was lost and eventually found, whose owner had offered a different Todah in the interim
17)[line 28]ìà áòé ìçíLO BA'I LECHEM- does not require [forty loaves of] bread [as part of its offering] (Menachos 79b)
18)[line 29]îåúø ãàúéà ìä(å) îòìîàMOSAR D'ASYA (LEHU) [LAH] ME'ALMA- a leftover [Korban] that arrives from the world ; i.e., from a source other than a Korban Todah
19)[line 31]îîàé ãáîåúø ôñç ëúéá?MI'MAI DEB'MOSAR PESACH KSIV?- how do we know [that the verse of "V'Im Min ha'Tzon Korbano ..."] is written in reference to a Mosar Pesach?
20)[line 33]ãáø äùåä áëì (ä)öàïDAVAR HA'SHAVEH B'CHOL (HA')TZON- that which may equally come from all Tzon [which includes both sheep and goats (as opposed to an Asham which must come from a sheep and not a goat)]
21)[line 35]áëì àúø àú àîøú "îï" ìäåöéàB'CHOL ATAR AT AMRAT "MIN" L'HOTZI- in every place you say that the word "from" implies an exclusion [since it implies only a portion of "all"]
22)[line 37]ìà àúé áï ùúé ùðéí åìà àúé (á)ð÷éáäLO ASI BEN SHTEI SHANIM V'LO ASI (B')NEKEVAH- it may come from neither an animal in its second year nor a female animal
23)[line 38]øá çðà áâãúàäRAV CHANA BAGDESA'AH- a) Rav Chana of Baghdad (RASHI; RASHBAM to Bava Basra 142b); b) Rav Chana, expert on the homiletic digressions of the Gemara (RASHI to Yevamos 67a, second explanation)
24)[line 40]"àÄí ëÌÆùÒÆá [äåÌà îÇ÷ÀøÄéá àÆú ÷ÈøÀáÌÈðåÉ...] åÀàÄí òÅæ [÷ÈøÀáÌÈðåÉ...]""IM KESEV [HU MAKRIV ES KORBANO...] V'IM EZ [KORBANO...]"- "If [he offers] a sheep [as his Korban...] And if [his Korban is] a goat..." (Vayikra 3:7,12). These verses refer to a Korban Shelamim.
25)[line 41]îëìì ãìàå áîåúø ôñç ëúéáMICHLAL D'LAV B'MOSAR PESACH KSIV- this implies that these verse are not discussing a Mosar Pesach [since it is so obvious that a Mosar Pesach must be either a sheep or a goat that the verse need not have specified this]
26)[line 42]("ëáù") ["ëùá"] ìøáåú àú äôñç ìàìéä(KEVES) ["KESEV"] L'RABOS ES HA'PESACH L'ALYA- "Kesev" [is written] to teach that [if] a Korban Pesach [is a sheep then it is unique in that which] the fatty rump [must be burned upon the Mizbe'ach with the other Emurim (innards; see Background to 7:60)]
27)[line 44]ôñç (ùòéáøä) [ùòáøä] ùðúäPESACH (SHE'IVRAH) [SHE'AVRAH] (SHENASAH) [SHENASO]- A Korban Pesach whose year is over; i.e., that has entered its second year of life [after which it is no longer fit as a Korban Pesach]
28)[line 44]ùìîéí äáàéí îçîú ôñçSHELAMIM HA'BA'IM MACHMAS PESACH - Shelamim offered due to the Pesach (KORBAN CHAGIGAH)
(a)Every Jewish male is commanded to visit the Beis ha'Mikdash three times a year, on the festivals of Pesach, Shevu'os, and Sukos (Shemos 23:17).
(b)While there, one must offer a Korban Shelamim called a Korban Chagigah (Shemos 23:14) and a Korban Olah known as an Olas Re'iyah (Devarim 16:16). If the Korban Chagigah does not provide enough meat for his family to fulfill the Mitzvah of Simchas Yom Tov (rejoicing on the festival), then he offers Shalmei Simchah (see Background to Chagigah 2:27).
(c)Our Gemara refers to a Korban Chagigah offered on Pesach as a "Shelamim offered due to the Pesach."
29)[line 46]úðåôú çæä åùå÷TENUFAS CHAZEH V'SHOK- the waving of the breast and right front thigh [of a Korban Shelamim (before they are given to the Kohen; see Background to 7:10)]
30)[line 48]äà îäëà ðô÷à?HA ME'HACHA NAFKA?- is the law [that a Pesach that has lived for more than a year — which is synonymous with a Mosar Pesach — must be offered a Shelamim] derived from this verse [of "Im Kesev"]?
31)[line 51]åàëúéV'AKATI- and still [even if there is a way to answer the previous question]
9b----------------------------------------9b
32)[line 1]çã (ìòéáøä) [ìòáøä] æîðå (åòéáøä) [åòáøä] ùðúåCHAD (L'IVRAH) [L'AVRAH] ZEMANO (V'IVRAH) [V'AVRAH] SHENASO- one [teaches] that [a Pesach] whose time is past (i.e., it is after Erev Pesach) and whose year has past (i.e., it is in its second year) [is offered as a Shelamim]
33)[line 3]øçîðàRACHMANA- the Torah
34)[line 6]çæéCHAZI- it is suitable
35)[line 6]ôñç ùðéPESACH SHENI
(a)In the Midbar, Klal Yisrael were instructed to offer the Korban Pesach (see Background to 7:55). Those who were Tamei and therefore unable to do so complained to Moshe Rabeinu that they, too, wished to have the opportunity to participate in the Korban. Hash-m responded that those who were unable to offer the Korban Pesach on the fourteenth of Nisan in its proper time due to Tum'ah or distance from Yerushalayim should offer it one month later, on the fourteenth of Iyar. It was to be eaten together with Matzah and Maror (Bamidbar 9:10-11). This Korban is termed "Pesach Sheni."
36)[line 7]îéìúééäåMILSAIHU- their respective subjects (i.e., Pesach Rishon and Pesach Sheni)
37)[line 9]îáåâMAVOG- the name of an Amora
38)[line 10]çèàú ðçùåïCHATAS NACHSHON - the sacrifice offered by Nachshon (as Nasi of his tribe) upon the consecration of the Mishkan - (KORBENOS HA'NESI'IM)
(a)The first seven days during which the Avodah (Divine Service) was performed in the Mishkan were termed the "Shiv'as Yemei ha'Milu'im." The word "Milu'im" means "filling," and refers to the fact that during these days the position of Divine Servants was "filled" by the Kohanim (RASHI to Vayikra 8:22). These seven days began on the twenty-third of Adar and lasted until Rosh Chodesh Nisan, which was the eighth day.
(b)During these Yemei ha'Milu'im, the Kohanim as well as the various components and utensils of the Mishkan were anointed with Shemen ha'Mishchah (see Background to Shekalim 16:6). Many Korbanos, termed Korbanos ha'Milu'im, were offered. Moshe Rabeinu officiated as the Kohen Gadol during this time, demonstrating to Aharon and his sons how the Avodah should be performed. On each of the seven Yemei ha'Milu'im, Moshe assembled and dissembled the Mishkan; on the eighth day, he left it standing. On that day, Aharon was officially appointed as Kohen Gadol and the Shechinah descended to permanently dwell in the Mishkan (RASHI ibid. 9:23).
(c)Beginning on the eighth day, Rosh Chodesh Nisan, the Nesi'im (lit. princes; representatives) of the respective Shevatim offered inauguration sacrifices referred to as the "Chanukas ha'Nesi'im." Upon each of the first twelve days of Nisan a single Nasi offered his Korban. Each Nasi offered a silver bowl weighing one hundred and thirty Shekalim filled with flour and oil to be offered as a Minchah; a silver basin weighing seventy Shekalim filled with flour and oil to be offered as a Minchah; a golden long-handled bowl weighing ten Shekalim filled with Ketores; a yearling bull, a ram, and a sheep all offered as Korbenos Olah; a male goat offered as a Chatas; and two bulls, five rams, five male goats, and five sheep all offered as Korbenos Shelamim (Bamidbar 7:1-88). The Midrash explains that although the identical Korban was offered by each of the Nesi'im, they had not conferred with one another beforehand. Rather, each one conceived of his Korban separately to correspond to the characteristics of his Shevet.
(d)Our Gemara refers to the male goat offered as a Chatas by Nachshon ben Aminadav, Nasi of Shevet Yehudah. This is representative of the Chatas offered by any of the Nesi'im; Nachshon was simply the first to offer his Korbanos. Unlike a regular Chatas, these goats were not offered to atone for a sin, but rather as a tribute to Hash-m.
39)[line 10]ëùéøäKESHEIRAH- it is valid [since a) this does not constitute a Shinuy Kodesh since Chatas Nachshon was offered as a tribute and not as an atonement, and this case is therefore similar to one who offered a Chatas as an Olah, and b) this does not constitute a Shinuy Be'alim since it was not offered to atone for Nachshon]
40)[line 14]îðçåú ùð÷îöåMENACHOS SHE'NIKMETZU - Menachos from which the Kometz is separated (MINCHAS YACHID)
(a)Korbenos Minchah are offerings that contain flour. In all private Menachos, a Kometz of the offering is burned on the Mizbe'ach ha'Chitzon. The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim in the Azarah, since the Korban Minchah is in the category of Korbanos known as Kodshei Kodashim (see above, entry #3).
(b)A Kometz is defined as that which can be held between the middle three fingers and the palm. The Kohen places his hand in the mixture and removes one handful. He then wipes away the excess extending beyond his three middle fingers using his thumb and pinky until only the Kometz remains.
(c)Kemitzah is only performed when a Minchah is brought by a non-Kohen. A Minchah offered by a Kohen is entirely burned on the Mizbe'ach.
(d)A Kometz of Levonah (frankincense or oliban, a gum resin that comes from trees found in present-day Arabia and India) is placed on top of most Menachos and is later offered upon the Mizbe'ach ha'Chitzon.
(e)All Korbanos may be offered jointly by more than one person, with the exception of the Korbenos Minchah. This is due to the verse which states, "v'Nefesh Ki Sakriv Korban Minchah..." - "And when a soul (singular) will offer a flour offering..." (Vayikra 2:1; Menachos 104b).
[II] TYPES OF VOLUNTARY MENACHOS OFFERED BY THE INDIVIDUAL
(a)The Torah records five types of Menachos Nedavah (voluntary flour offerings) (Vayikra 2:1-13). These are a Minchas Soles, a Minchas Chalos, a Minchas Rekikin, a Minchas Machavas, and a Minchas Marcheshes.
(b)All of these Menachos require flour no less than one Isaron, one Log of olive oil per Isaron, and one Kometz of Levonah. The oil is used in the kneading and the baking of the flour. The five types of Menachos differ as follows:
1.The MINCHAS SOLES is the only Minchah in which the Kometz is removed before the Minchah is baked (hence the Minchah is still in the state of Soles — fine flour — from which this Minchah receives its name). The oil and flour are mixed, Levonah is placed on one side of the mixture, and then the Kohen performs HAGASHAH, KEMITZAH and HAKTARAH:
i.HAGASHAH - The owner brings the Minchah to a Kohen, who touches the utensil containing the Minchah to the southwest corner of the Mizbe'ach.
ii.KEMITZAH - The Kohen removes a Kometz from the Minchah (see section [I] above), places it into another utensil and places the Kometz of Levonah upon it.
iii.In HAKTARAH, the Kohen walks up to the top of the Mizbe'ach, salts the Kometz and burns it on the bonfire. The Sheyarei ha'Minchah are eaten by the Kohanim (Vayikra 2:1).
2.The MINCHAS CHALOS is one type of Minchas Ma'afeh Tanur — Menachos that are baked directly upon the floor of a metal oven. A dough of flour and oil is kneaded with lukewarm water; this is referred to as Lishah (TOSFOS to Menachos 57a DH Minchas, RAMBAM Hilchos Ma'aseh ha'Korbanos 12:21, CHAZON ISH Menachos 34:1). It is then divided into ten Chalos (which may not become Chametz) and baked. Next, the Chalos are folded and broken into pieces (Pesisah). Oil is added to the pieces, and this oil is thoroughly mixed together with the pieces (Belilah). The remainder of the oil is then poured on top of the dough (Yetzikah). Levonah is added, and Hagashah, Kemitzah and Haktarah are performed, as above. The Sheyarei ha'Minchah are eaten by the Kohanim (Vayikra 2:4).
3.The MINCHAS REKIKIN is the other type of Minchas Ma'afeh Tanur. It differs from the Minchas Chalos in that the Rekikin are smeared with oil after the baking, before the Pesisah. Otherwise, its preparation is exactly like the Minchas Chalos (Vayikra 2:4).
4.The MINCHAS MACHAVAS consists of ten Matzos baked in a pan called a Machavas, which has ten raised sections. The portions of dough are placed upon the elevated parts of the pan so that most of the olive oil drains off, causing the dough to bake into brittle Matzos. Levonah is added, and Hagashah, Kemitzah and Haktarah are performed, as above. The Sheyarei ha'Minchah are eaten by the Kohanim (Vayikra 2:5).
5.The MINCHAS MARCHESHES consists of ten Matzos baked in an oven in a pan called a Marcheshes, which has ten deep sections filled with olive oil. The portions of dough lie in the deep parts of the pan and are baked in the olive oil, causing the dough to bake into soft Matzos. Levonah is added, and Hagashah, Kemitzah and Haktarah are performed, as above. The Sheyarei ha'Minchah are eaten by the Kohanim (Vayikra 2:7).
41)[line 15]òìå ìáòìéí ìùåí çåáäALU L'VE'ALIM L'SHEM CHOVAH- they count toward the fulfillment of the obligation of their owner [if the case was one in which the owners were required to offer the Korban Minchah]. Rebbi Shimon agrees that Zevachim (animal sacrifices) must be offered Lishmah; he disagrees regarding Korbenos Minchah.
42)[line 16]îçáú... îøçùúMACHAVAS ... MARCHESHES- see above, entry #39:II:b:4-5
43)[line 18]çøéáäCHAREIVAH - the dry Korban Minchah (MINCHAS CHOTEI)
(a)One is obligated to offer a Korban Oleh v'Yored in three specific cases: Shevu'as ha'Edus (see Background to 8:23), Korban Shevu'ah (see Background to 8:24), and Tum'as Mikdash v'Kodashav (see Background to 8:25).
(b)The makeup of a Korban Oleh v'Yored 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 young 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). The Minchas Chatas is not mixed with oil, nor is Levonah (frankincense) sprinkled on top of it (Vayikra 5:5-13).
(c)Since the wet ingredient is missing from this Minchah, it is referred to as "Chareivah" — a "dry" Minchah.
44)[line 18]áìåìäBELULAH- [a Minchah] mixed [with oil (i.e., all other Menachos)]
45)[line 19]ùçéèä... ÷áìä... æøé÷äSHECHITAH... KABALAH... ZERIKAH- see Background to 7:2
46)[line 22]àîàé? ìéîà "[åÀ]æÉàú úÌåÉøÇú äÇîÌÄðÀçÈä" ...AMAI? LEIMA "ZOS TORAS HA'MINCHAH" ...- why [is it necessary to say that each Minchah is obviously unique]? Let us say [that since the verse states] "This is the law of the Minchah ..." (Vayikra 6:7) [then all Menachos are valid even when offered as a different type. If Rebbi Shimon, who looks to validate a Korban Minchah offered she'Lo Lishmo, does not use this logic regarding a Korban Minchah, then all the more so the Rabanan who are stringent regarding Menachos will not use such logic regarding Zevachim!]
47)[line 26]àéï ëôøä ìîúéíEIN KAPARAH L'MESIM- the deceased cannot receive atonement [and the Korban is therefore not classified as one offered b'Shinuy Be'alim]
48)[line 26]åìéîà îú áòìîà?V'LEIMA MES B'ALMA?- Why not teach [this ruling in the form of one who offers a Chatas to atone for] anyone who is deceased?
49)[line 27]ãåîéà ãðçùåïDUMYA D'NACHSHON- similar to Nachshon [in that his Chatas does not come to atone for a sin]
50a)[line 28]çèàú ðæéøCHATAS NAZIR- see Background to 8:5
b)[line 28]çèàú îöåøòCHATAS METZORAH- see Background to 8:12
51)[line 29]äðé òåìåú ðéðäå!HANEI OLOS NINHU!- these are [similar to] Korbenos Olah [in that they do not atone for a sin and a) we already learned that a Chatas offered as an Olah is valid (7a) (RASHI); b) they should therefore be invalid since this constitutes a Shinuy Kodesh (alternate explanation of RASHI cited in the SHITAH MEKUBETZES)]!
52)[line 31]çèàú ðçùåï òåìä äéàCHATAS NACHSHON OLAH HI- see above, entry #37:d
53)[line 33]ìùí çèàú ðçùåïL'SHEM CHATAS NACHSHON- with intention that it be as the Chatas of Nachshon [that was not offered to atone for a sin]
54)[line 35]òé÷ø çèàú ð÷èIKAR CHATAS NAKAT- [Rav in the name of Mavog] cited a) the first private Chatas found in the Torah (RASHI); b) the first Chatas found in the Torah that was not offered to atone for a sin (alternate explanation of RASHI cited in the SHITAH MEKUBETZES)
55)[line 37]çèàú òáåãú ëåëáéíCHATAS AVODAS KOCHAVIM- see Background to 8:22. Rava rules that even in this case, where the Korban must be a female sheep unlike a standard Chatas which may be either a female sheep or a female goat, the Korban is still valid.
56)[line 38]ëùéøäKESHEIRAH- it is valid [since all of these Korbanos come to atone for a sin punishable by Kares, and are therefore considered to be in the same category of "Chatas"]
57)[line 40]çèàú ãèåîàú î÷ãù å÷ãùéåCHATAS D'TUM'AS MIKDASH V'KODASHAV- a Korban Ashir of one who mistakenly entered the Beis ha'Mikdash or ate Kodshim while Tamei (see Background to 8:25)
58)[line 42]÷áåòKAVU'A- set [as a female sheep or female goat, regardless of the means of the penitent]
59)[line 42]îúðé ëåìäå ìôñåìàMASNI KULHU L'FESULAH- taught that [Rava ruled in] all [of the cases of Korbenos Chatas offered as other Korbanos is that they] are invalid
60)[line 44][áòéà ãøáà] äéëé îúðéúå ìä?[BE'AYA D'RAVA] HEICHI MASNINSU LAH?- how do you learn [the question of Rava regarding one who offers a standard Chatas as a Korban Oleh v'Yored of Tum'as Mikdash v'Kodashav, if in all such cases the Chatas is invalid]?
61)[line 47]ëùéøäKESHEIRAH- it is valid [since they are similar to Olos in that they are not offered to atone for a sin and therefore this does not constitute a Shinuy Be'alim]
62a)[line 48]ëøú ëîåúäKARES K'MOSAH- [the sin of Tum'as Mikdash V'Kodashav] is punishable by Kares just as [the sin of eating Chelev is, and it is therefore akin to offering the Chatas on behalf of another who is obligated in a Chatas — in which case it would be invalid]
b)[line 49]àéï ÷áåò ëîåúäEIN KAVU'A K'MOSAH- [the Korban to atone for the sin of Tum'as Mikdash V'Kodashav] is not set [as either a female sheep or female goat] unlike [the Korban of Chelev is, and it is therefore akin to offering the Chatas on behalf of one who is obligated in a Chatas Nazir or Chatas Metzora — in which case it would be valid]
63)[line 49]ùçèä ìùîä ìæøå÷ ãîä ùìà ìùîäSHACHATAH LISHMAH LI'ZROK DAMAH SHE'LO LISHMAH- if one slaughtered [a Korban Chatas] with the mindset that the slaughter should be for the Chatas while intending to later dash its blood for the sake of a different Korban
64)[line 51]îçùáéï îòáåãä ìòáåãä... àéï îçùáéï îòáåãä ìòáåãäMECHASHVIN ME'AVODAH L'AVODAH... EIN MECHASHVIN ME'AVODAH L'AVODAH - is it possible [to disqualify a Korban] during one part of the service, with thoughts pertaining to a different part of the service? (MECHASHVIN ME'AVODAH L'AVODAH)
(a)Rebbi Yochanan and Reish Lakish disagree concerning an invalidating intention regarding one Avodah that he who is offering the Korban has while performing a different part of the Avodah properly. Rebbi Yochanan maintains that such a thought can affect the validity of the Korban, whereas Reish Lakish rules that it will not invalidate the Korban.
(b)One example of such a case is one who slaughters a Korban to Hash-m while intending to later dash its blood in honor of an idol. Another example, discussed in our Gemara, involves one who slaughters a Korban properly while intending to later dash its blood for a different Korban.
65)[line 51]éìôéðï îîçùáú ôéâåì... ìà éìôéðï îîçùáú ôéâåìYALFINAN MI'MACHSHEVES PIGUL... LO YALFINAN MI'MACHSHEVES PIGUL - do we derive from the rules of Pigul (PIGUL)
(a)A sacrifice slaughtered with the mindset that other parts of its service (Avodah) or its consumption will take place outside of the area within which it must be offered or eaten (Chutz li'Mekomo) is invalid. This is derived from the fact that the Torah repeats the prohibition against offering a Korban with intention to offer or eat it after the time within which it must be offered or eaten (Chutz li'Zemano). A Korban slaughtered with such invalidating thoughts is termed "Pigul" (Vayikra 19:7).
(b)One who intentionally consumes at least a k'Zayis of Pigul is liable to receive Malkus (lashes).
(c)The Chachamim use the term Pigul to refer to other types as invalidating thoughts as well. These include one who slaughters a sacrifice with intention to offer or eat it after the time within which it must be offered or eaten (Chutz li'Zemano), and one who slaughters an animal intended for one type of sacrifice as a different type of sacrifice.
(d)Rebbi Yochanan maintains that just as an invalidating thought during one Avodah of a Korban regarding later actions will render it Pigul, so too an intention of she'Lo Lishmo regarding later actions will invalidate it. Reish Lakish maintains that Pigul is not a precedent in this case, since thoughts of Pigul will invalidate a Korban even when they apply to that which is not an integral part of its Avodah, such as the burning of its fats (see Background to 7:60).
66)[last line]àæãå ìèòîééäåAZDU L'TAIMAIHU- [Rebbi Yochanan and Reish Lakish] follow their reasoning as expressed elsewhere