[75a - 20 lines; 75b - 40 lines]
1)[line 9]àí éù áä ëãé ìæä åëãé ìæäIM YESH BAH KEDEI LA'ZEH U'CHEDEI LAZEH- if there is enough [blood] in it for this [Korban] and enough for this [Korban]
75b----------------------------------------75b
2)[line 5]áëåø ìáéú ùîàé àéï îàëéìéï ìðãåúBECHOR L'BEIS SHAMAI EIN MA'ACHILIN L'NIDOS- according to Beis Shamai, we may not feed the meat of a Bechor (even if blemished) to a Nidah (i.e. anyone who is Tamei as a result of a bodily emission)
3)[line 6]úîåøúåTEMURASO MAHU - what is the law with regard to its (the Bechor's) Temurah? (TEMURAH)
See Background to Zevachim 5:22.
4)[line 10]äúôéñ áëåø ìáã÷ äáéúHITPIS BECHOR L'VEDEK HA'BAYIS MAHU- if he (the Kohen) consecrated a [blemished] Bechor for Bedek ha'Bayis, what is the law?
5)[line 11]øååçà ãä÷ãù òãéóRAVCHA D'HEKDESH ADIF- the profit of the Beis Ha'Mikdash takes precedence
6)[line 24]ùòéø ðùéàSE'IR NASI
See Background to Zevachim 48:17.
7)[line 31]ìáéú äôñåìEIN MEVI'IN KODSHIM L'VEIS HA'PESUL
(a)Every Korban has a different set of Halachic specifications with regard to when, where and by whom it may be eaten. Certain Korbanos may be consumed only on the day upon which they are offered and the following night, while others are eaten for two days as well as the night in between. While some Korbanos may be eaten anywhere in Yerushalayim, others must be partaken of only within the Azarah (the courtyard of the Beis ha'Mikdash). There are parts of Korbanos which may be eaten by any Jew, while other sections may be consumed only by a Kohen.
(b)If an animal is known to be Kodshim and yet there is a doubt regarding precisely what type of Korban it is, then it may be offered conditionally. This is true as long as the set of specifications applicable to each of the Korbanos which it may be are equal. For example, if an animal is certainly a Chatas but it is unclear which of two women it belongs to, it may be offered on behalf of whomever the owner is. If the Chatas belonged to the first woman, she thereby has fulfilled her obligation, and if it belonged to the other woman, then she thereby has fulfilled her obligation. (This example applies only when the only possible owners are known to be women, who are not required to perform Semichah; see Background to Pesachim 96:24. Since Semichah may be performed only by the owner of the Korban, offering a Chatas of uncertain ownership for whomever the owner may be is not an option when one of the possible owners is a man. - RAMBAM Hilchos Pesulei ha'Mukdashin 6:4)
(c)If, however, there is doubt as to what kind of Korban a specific animal is, mid'Rabanan one may not offer it conditionally l'Chatchilah. This is true when the different Korbanos have differing sets of Halachic specifications, since one may not increase the chance that a Korban will become Nosar (Pesachim 98b, Zevachim 75b). For example, if one is uncertain about whether a certain animal is a Chatas or a Shelamim, he is not allowed to offer it as whatever type of Korban it may be. If it indeed is a Shelamim, then non-Kohanim may eat it for two days and the night in between, in all of Yerushalayim. If it is a Chatas, however, then it may be consumed by Kohanim only for one day and the night afterward, and only in the Azarah. Since one would have no choice but to treat such a Korban as a Chatas, the greater limitations placed upon the consumption of the Korban would lead to a greater likelihood that it will become Nosar. One must put the animal out to pasture, wait for it to develop a Mum (blemish), and then redeem it. Rebbi Shimon maintains that it is preferable to limit the consumption of a Korban rather than put it out to pasture.