(R. Ami): If a Korban is inside the Azarah but its foot is outside:

If he cut the foot off and then slaughtered, it is Kosher. If he slaughtered and then cut the foot, it is Pasul.

Question: If he slaughtered after cutting off the foot, it is blemished!

Answer #1 - Correction: Rather, if he cut the foot off (after Shechitah) and then did Kabalah, it is Kosher. If he did Kabalah and then cut the foot, it is Pasul.

Objection: R. Zeira taught that if one nicked the ear before Kabalah, it is Pasul. "v'Lakach... mi'Dam ha'Par" teaches the bull must be intact.

Answer #2 (Rav Chisda): He cut only the flesh of the foot, but not the bone. (This is not a blemish.)

Inference: (If Kabalah is done before it is cut, it is Pasul.) This teaches that the blood absorbed in limbs (e.g. the leg) is considered blood (to become Pasul if it leaves the Azarah. Rashi - and also, one who eats it is Chayav Kares; Tosfos - and Me'ilah and Pigul do not apply to it).

Rejection: No, perhaps the Pesul is because the blood absorbs fat from the leg, and this enters the Mizrak.

Inference: (The absorption disqualifies the blood because) meat of Kodshim Kalim that leaves the Azarah before Zerikah is Pasul (even though after Zerikah, one may take the meat anywhere in Yerushalayim to eat it)!

Rejection: Perhaps R. Ami discusses Kodshei Kodoshim.

(Beraisa): Kodshei Kodoshim must be slaughtered in the north (half of the Azarah), Kabalah of their blood must be in a Keli Shares in the north;

If one was in the south and he stuck his hand into the north and slaughtered, it is Kosher;

If Kabalah was done this way, it is Pasul.

If he entered his head and the majority of his body (into the north), it is as if he is entirely there (the Kabalah is Kosher).

If the animal quivered after Shechitah and moved to the south and returned to the north, it is Kosher.

Kodshim Kalim must be slaughtered in the Azarah. Kabalah must be in a Keli Shares in the Azarah;

If one was outside (the Azarah) and stuck his hand in and slaughtered, it is Kosher;

If Kabalah was done this way, it is Pasul.

If he entered his head and the majority of his body, this does not help.

If the animal quivered after Shechitah and left the Azarah and returned, it is Pasul.

Inference: Meat of Kodshim Kalim that leaves the Azarah before Zerikah is Pasul.

Rejection: Perhaps it is Pasul because the tail (if it is a sheep) or the kidneys left (these are Eimurim offered on the Mizbe'ach, which may never leave the Azarah. Meat may leave after Zerikah, so perhaps it may leave even before Zerikah.)

Question (Shmuel's father): May one slaughter l'Chatchilah if the animal is inside the Azarah, but its feet are outside?

Answer (Shmuel): "V'Hevi'um la'Shem" - it must be entirely in front of Hash-m.

Question (Shmuel's father): If one slaughtered it while it was hanging (in the air), what is the law?

Answer #1 (Shmuel): It is Kosher.

Rejection (and Answer #2 - Shmuel's father): No, we require "Al Yerech (right near, i.e. on the floor) ha'Mizbe'ach."

Question (Shmuel's father): If one slaughtered it while he was hanging, what is the law?

Answer #1 (Shmuel): It is Pasul.

Rejection (and Answer #2 - Shmuel's father): No. The Shechitah (i.e. the animal) must be "Al Yerech ha'Mizbe'ach", but the slaughterer need not be.

Question (Shmuel's father): If one did Kabalah while he was hanging, what is the law?

Answer #1 (Shmuel): It is Kosher.

Rejection (and Answer #2 - Shmuel's father): No, this is not the proper way to do Avodah.

Question (Shmuel's father): If one did Kabalah while it was hanging, what is the law?

Answer #1 (Shmuel): It is Pasul.

Rejection (and Answer #2 - Shmuel's father): No. Shechitah must be "Al Yerech ha'Mizbe'ach", but Kabalah need not be.

(Abaye): Regarding Kodshei Kodoshim, each of these is Pasul, except for one who slaughtered when he was hanging;

Regarding Kodshim Kalim, each of these is Kosher, except for one who did Kabalah while he was hanging.

Objection (Rava): You are Machshir Kodshim Kalim that are hanging, because (hanging in) the air above the Azarah is like (resting on) the Azarah;

Likewise, you should Machshir Kodshei Kodoshim that are hanging, because (hanging in) the air above the north (half of the Azarah) is like (resting in) the north!

(Rava): Rather, for any Korban, each of these is Kosher, except for Kodshei Kodoshim that were hanging (even though it is as if it is in the north, this is not Al Yerech) and a hanging Kohen who did Kabalah (for any Korban).

Question (R. Yirmeyah): If the Kohen is in the Azarah, only his hair is outside, what is the law?

Answer (R. Zeira): Just like "v'Hevi'um la'Shem" teaches that the animal must be entirely in front of Hash-m, "b'Vo'am El Ohel Mo'ed" teaches that the Kohen must be entirely in the Azarah.

(Mishnah): In the following cases, the Korban is Pasul, but there is no Kares (this will be explained):

The blood was put on the ramp, or on a part of the Mizbe'ach not above the Yesod (the Yesod was a base around two sides of the Mizbe'ach);

Blood of a Korban that must be put on top (on the corners of the Mizbeach) was put on the bottom, or vice-versa;

Blood of a Korban that must be put on the inner Mizbe'ach was put on the outer Mizbe'ach, or vice-versa.

(Gemara - Shmuel): The meat is Pasul (forbidden), but the owner was Yotzei.

Question: What is the reason?

Answer: "Va'Ani Nesativ Lachem Al ha'Mizbe'ach Lechaper" - once blood reaches the Mizbe'ach, there is Kaparah.

Question: If so, the meat should be permitted!

Answer: "Lechaper" - the rest of the Mizbe'ach is Kosher for Kaparah, but not for other things.

Inference: Shmuel holds that (putting blood in) the wrong place is like (putting it in) the right place.

Question (Mishnah #1): In the following cases, if Dam ha'Nefesh remains, a Kosher Kohen should receive it (to do a proper Zerikah):

The blood was put on the ramp, or on a part of the Mizbe'ach not above the Yesod;

Blood that must be put on top was put on bottom, or vice-versa;

Blood that must be put on the inner Mizbe'ach was put on the outer Mizbe'ach, or vice-versa.

If (putting in) the wrong place is like the right place, why is another Zerikah needed?

Answer #1: We do a proper Zerikah to permit eating the meat.

Objection: Since the Korban already atoned, another Zerikah does not permit the meat!

Answer: The Korban did not atone. The case is, a Pasul Kohen did the first Zerikah.

Question: If so, the Korban was Nidcheh (permanently disqualified)!

(Mishnah #2): If Kabalah was done (with intent to eat or do Zerikah) Chutz li'Zmano or Chutz li'Mkomo, if Dam ha'Nefesh remains, a Kosher Kohen should do a proper Kabalah.

Inference: An improper Kabalah can be fixed, but an improper Zerikah cannot.

Suggestion: An improper Zerikah cannot be fixed due to Dichuy!

Answer #1: No. (It was not Nidcheh.) The Zerikah cannot be fixed because it was done with improper intent.

Rejection #1: If so, also an improper Kabalah cannot be fixed!

Rejection #2: Improper intent of someone Pasul to serve does not disqualify!

(Rava): Intent disqualifies only if the person is Kosher to serve, on something Kosher for the Avodah, and in a place Kosher for the Avodah.

Answer #2: No, also an improper Zerikah can be fixed;

The correct inference from Mishnah #2 is that an improper Kabalah can be fixed, but an improper Shechitah cannot.

Question: This teaches that intent disqualifies. A Mishnah teaches this!

(Mishnah): (Because Pesulim may slaughter,) they disqualify through improper intent.

Answer: The Chidush is that they do not disqualify Kabalah (or later Avodos), like Rava taught (because Kesherim are required).