1)

(a)This Perek, which discusses the location where the Shechitah of all Zevachim takes place, begins with the Shechitah of Kodshei Kodshim. The three Korbanos (that fall under the heading of 'Zevachim') comprise Kodshei Kodshim are - Olah, Chatas and Asham (See Tosfos Yom Tov).

(b)They are Shechted - on the north side of the Azarah.

(c)The Torah specifically writes (in Vayikra) "ve'Shachat oso al Yerech ha'Mizbe'ach" - in connection with the Olah (of the Tamid [See also Tosfos Yom Tov]).

(d)We know that the same applies to ...

1. ... the Chatas - because the Torah writes (in Tzav) that the Chatas is Shechted in the same location as the Olah, and it writes the same there with regard to ...

2. ... the Asham.

2)

(a)The Tana does not add that (based on the Pasuk following Shechitah "ve'Lakach mi'Dam ha'Par") the Kabalas ha'Dam also takes place in a K'li Shareis in the north (as it will do shortly by individual Korbanos) - because some of the blood of the Asham Metzora is taken by the Kohen directly from the neck with his hand.

(b)We learn from the Pasuk in Metzora (in connection with the Asham Metzora) "ve'Lakach ha'Kohen mi'Dam ha'Asham ve'Nasan" that - just as the blood is placed (on the ear, the finger and the toe) directly by the Kohen (not using a K'li), so too, should it be taken directly (See Tosfsos Yom Tov).

(c)The Mishnah nevertheless mentions later (in connection with the Ashamos which include the Asham Metzora) that it does - because the rest of the blood the Kohen did in fact receive in a K'li.

3)

(a)The first on the list of Kodshei Kodshim which are Shechted on the north side of the Azarah are the bull and the goat of Yom Kipur, whose blood is placed - in the Kodesh Kodshim between the poles of the Aron, in the Heichal towards the Paroches and on the Mizbe'ach ha'Zahav (as the Torah specifically writes in Acharei Mos [See also Tosfos Yom Tov]).

(b)Despite the fact that the Torah writes "Tzafon" with regards to Olah, the Tana nevertheless begins with the Korban Chatas - because what is learned from a D'rashah is more precious in his eyes.

(c)And he begins specifically with the Inner Chata'os - because their blood is placed in the Kodesh Kodshim.

(d)We learn from the Pasuk in Vayikra "ve'Shachat es ha'Chatas bi'Mekom ha'Olah" (which is otherwise superfluous) that - the Chata'os ha'Penemiyos must also be Shechted on the north side of the Azarah.

4)

(a)If the Kohen Gadol omitted one of the above Matanos on Yom Kipur - the Avodah is Pasul.

(b)We learn it from the Pasuk in Vayikra (in connection with the Par He'elam Davar "ve'Asah le'Par ka'asher Asah le'Par ha'Chatas, kein Ye'aseh lo" - which is otherwise superfluous (as we already learned in the fourth Perek).

(c)"ve'Asah le'Par" therefore refers - the Par of Yom Kipur.

5)

(a)The Kohen Gadol then pours the remaining blood - on to the western Y'sod of the Mizbe'ach ha'Olah (See Tosfos Yom Tov).

(b)If he fails to do so - the Avodah is nevertheless Kasher.

(c)We learn this from the Pasuk (that is written prior to the pouring out of the remaining blood) "ve'Chilah mi'Kaper es ha'Kodesh" - because it implies that the Kaparah is complete already at that stage.

6)

(a)Next on the list of Kodshei Kodshim are Parim ha'Nisrafim and Se'irim ha'Nisrafim (which we discussed partially in the previous Perek). The 'Se'irim ha'Nisrafim' refers to the Se'irei Avodah-Zarah brought by the Tzibur (See Tosfos Yom Tov), which are compared to the Parim ha'Nisrafim (as we learned above).

(b)Both of these are referred to as 'ha'Nisrafim' - because the Basar, instead of being eaten by the Kohanim, is burned outside Yerushalayim.

(c)They too are Shechted and their blood is received in a K'li Shareis, on the north side of the Azarah. The difference between the placing of their blood and that of the Par ve'Sa'ir shel Yom ha'Kipurim is that - it is sprinkled towards the Paroches and on the Mizbe'ach ha'Zahav, but not between the poles of the Aron (as the latter is).

7)

(a)The remaining blood in this case too, is poured out on to the western Y'sod of the Mibe'ach ha'Olah.

(b)If it is not, Bedi'eved they too, are Kasher. Their bodies and the bodies of the Par ve'Sa'ir shel Yom ha'Kipurim are burned in the Beis ha'Deshen - an area outside Yerushalayim where the ashes from the Mizbe'ach ha'Olah are deposited (See Tosfos Yom Tov).

8)

(a)The Mishnah now discusses 'Chatos ha'Tzibur - (the goats of Rosh Chodesh and of Yom-Tov) ve'ha'Yachid'.

(b)Like the previous set of Korbanos, they are Shechted and their blood is received in a K'li Shareis, on the north side of the Azarah. The Kohen sprinkles four Matanos on the Mizbe'ach ha'Olah ...

(c)... one on each Keren ...

(d)... whilst he stands on the Sovev (the ledge that skirts the Mizbe'ach half-way up).

9)

(a)Besides what we just explained, these Matanos differ from the Matanos of all other Korbanos regarding the manner in which they are sprinkled - inasmuch the Kohen sprinkles the blood with his finger ...

(b)... and not directly from the bowl.

(c)The ramp is situated on the south side of the Mizbe'ach.

10)

(a)The size of the four K'ranos on to which the Kohen sprinkles the Matanos is - a cubic Amah.

(b)When the Kohen reaches the Sovev, he turns to the right, in which case the first Keren that he arrives at is - the south-eastern one.

(c)Based on ythe principle ...

1. ... that 'One always turns to the right', the Kohen turns right from the ramp on to the Soveiv.

2. ... that 'One never by-passes a Mitzvah', he sprinkles the blood first on to the south-eastern Keren ...

(d)... before sprinkling the remaining Matanos (also known as Haza'os) on the north-east, the north-west and the south western corners (respectfully).

11)

(a)The Kohen pours the remaining blood - on to the southern Y'sod (See Tosfos Yom Tov).

(b)We learn this from the remaining blood of the Chata'os ha'Penimiyos - which are poured on to the western Y'sod, because it is the closest to the point where the Kohen Gadol emerges from the Heichal with the remaining blood ...

(c)... which we learn from the Pasuk in Vayikra " ... asher Pesach Ohel Mo'ed".

(d)And we now learn from there that the blood of the Chata'os ha'Chitzoniyos is poured on to the southern Y'sod - since, by the same token, it is the closest point to where he leaves the ramp after sprinkling the blood.

12)

(a)The Mishnah confines the eating of the Chatas to within the Kela'im - the curtains that surrounded the Azarah in the Mishkan in the desert.

(b)We learn it from the Pasuk in Tzav - "be'Makom Kadosh Te'achel".

(c)The equivalent area in the Beis-ha'Mikdash is - within the walls that surrounded the Azarah.

(d)The Tana learns that Kodshei Kodshim ...

1. ... must be eaten exclusively by male Kohanim - from the Pasuk (in Tzav) which specifically says so with regard to Chatas, Asham and Minchah.

2. ... can be eaten for a day and a night - from the Pasuk (there) which specifically says so by the Korban Todah (See Tosfos Yom Tov), adding the word "Zevach" to include Kodshei Kodshim.

13)

(a)He mentions that all Kodshei Kodshim may be eaten however the Kohanim wish - bearing in mind that the Korban Pesach (which is only Kodshim Kalim) must be eaten roasted.

(b)We learn from the Pasuk (ibid.) "Lo Yani'ach mimenu ad Boker" that - the Basar of the Todah and Kodshei Kodshim may be eaten before the morning ...

(c)... and the Tana says 'ad Chatzos, because the Chachamim issued a decree 'to prevent a person from sinning'.

14)

(a)In Concerning most issues listed in the Mishnah, the Olah has the same Din as the other Kodshei Kodshim. The Tana sees fit to inform us that it is Kodshei Kodashim - because unlike the Chatas and the Asham, the Torah does not refer to it as such.

(b)Besides becoming Pasul if it leaves the Azarah and by contact with a T'vul-Yov, the two remaining ramifications of the statement 'ha'Olah Kodshei Kodashim' are a. - that it becomes Pasul by contact with a Mechusar Kipurim and b. - that it is subject to Me'ilah.

(c)The Mishnah knows that it is Kodshei Kodshim - because it is similar to a Chatas and an Asham regarding the location of the Shechitah and the Kabalas ha'Dam.

15)

(a)The Olah requires - two Matanos that are four ...

(b)... are sprinkled - on the north-east and the south-western corners (See Tosfos Yom Tov) of the Mizbe'ach.

(c)'Two that are four' means that - although the Kohen sprinkles the blood on only two locations, by virtue of the fact that they are diagonally opposite corners, he has actually placed them on all four sides.

(d)We learn that there had to be blood on all four sides of the Mizbe'ach from the word "Saviv" (in the Pasuk in Vayikra "ve'Zarku es ha'Dam al ha'Mizbe'ach Saviv").

16)

(a)The blood is sprinkled on the two above corners and not on the north-west and the south-eastern corners - because the south-western corner does not have a Y'sod.

(b)This does not mean that the southern and the eastern sides do not have a Y'sod at all - but that most of them do not (apart from one Amah on the north-eastern corner and one Amah on the south-western corner).

(c)The rest of those two sides do not have a Y'sod - because they are not in the portion of Binyamin.

(d)We learn from the Pasuk in Vay'chi (in connection with Ya'akov's B'rachah for Binyamin) "ba'Boker Yochal Ad" - (based on Unklus' translation) that the Beis ha'Mikdash must be built in Binyamin's portion (See Tosfos Yom Tov).

(e)The remaining south-eastern section of the Mizbe'ach and of the Beis-ha'Mikdash is built - in the portion of Yehudah.

17)

(a)Two of the three requirements that are unique to Olah are 'Hefshet' - stripping, and Nitu'ach - cutting into pieces ...

(b)... as the Torah writes specifically in Vayikra.

(c)The third requirement is that - it must be burned in its entirety on the Mizbe'ach.

18)

(a)Next on the list of Kodshei Kodshim are Zivchei Shalmei Tzibur - the Shelamim that are brought together with the two loaves on Shavu'os, and Ashamos.

(b)The five Ahsamos Vaday are Asham Gezeilos, Asham Me'ilos, Asham Shifchah Charufah - Asham Nazir and Asham Metzora.

(c)Asham Gezeilos, which is mentioned with regard to Shevu'as ha'Pikadon incorporates - any monetary claim that Reuven claims from Shimon, which the latter denies (falsely) with an oath.

(d)One brings an Asham ...

1. ... Me'ilos - for benefiting from Hekdesh (be'Shogeg).

2. ... Shifchah Charufah - for having relations with a Shifchah who has been half set free (by one of two mastes), who is betrothed to an Eved Ivri.

(e)A Metzora brings his Asham when he is cured from his Tzara'as; a Nazir - when he becomes Tahor after having been Tamei Meis.

19)

(a)The sixth Asham is - an Asham Taluy ...

1. ... which is brought by someone - who is not sure whether he is Chayav a Chatas or not.

20)

(a)In most regards listed in the Mishnah, the Asham has the same Din as the other Kodshei Kodshim. Its blood is sprinkled - from the bowl on the two opposite corners of the Mizbe'ach (like an Olah).

(b)Male Kohanim may eat it - anywhere 'within the hangings of the Azarah'.

(c)We know the latter with regard to ...

1. ... the Asham - from the fact that the Torah writes specifically (in Korach) "be'Kodesh ha'Kodashim Tochlenu" (See Tosfos Yom Tov).

2. ... Zivchei Shalmei Tzibur - because the Pasuk in Emor places it next to the Chatas.

(d)They must be eaten - before the morning after they are brought.

21)

(a)The Mishnah now discusses the Todah and the ram of a Nazir, which fall under the category of - Kodshim Kalim.

(b)The Tana adds the words 'Kodshim Kalim' - to teach us that they are not subject to Me'ilah.

(c)They can be Shechted - anywhere in the Azarah (See Tosfos Yom Tov), and ...

(d)... their blood is sprinkled - on the two opposite corners (like an Olah).

22)

(a)Anyone - may eat the Todah and the ram of a Nazir - anywhere in Yerushalayim.

(b)As opposed to "Makom Kadosh" mentioned by Chatas, the Torah describes the place where Kodshim Kalim may be eaten as - 'Makom Tahor' (See Tosfos Yom Tov).

(c)The Todah ... may be eaten - until the following morning.

(d)The Torah writes specifically that a Todah must be eaten before the dawn-break after it is brought. From the words "Todas Shelamav" (written in connection with the Todah, which are otherwise superfluous), we learn that - the same applies to the ram of the Nazir

23)

(a)The Mishnah ascribes the same Din to the 'Muram' of the Todah - the parts of the Korban that the owner given to the Kohen, and the ram of the Nazir, as to the rest of the Basar.

(b)The Din of the Muram is written by the Shelamim (the Chazeh ve'Shok [the chest and the right calf]), which is mentioned in the next Mishnah. From the Torah's comparison of Todah to Shelamim ("ve'Zos Toras Zevach ha'Shelamim ... Im al Todah ... " we learn that - the same applies to the Korban Todah.

(c)The additional Muram of the Todah is - one of each of the four kinds of loaves that are brought together with the Korban.

(d)Besides the Chazeh ve'Shok, and the cooked right foreleg - one Matzah Chalah and one wafer loaf constitutes the Muram from the Nazir's ram.

(e)The Muram is eaten by - the Kohen and his wife, his children and his slaves (See Tosfos Yom Tov).

24)

(a)The Mishnah now discusses a Korban Shelamim, which has the same specifications as a Todah (See Tosfos Yom Tov DH 'Sh'tei Matanos') except that - it can be eaten for two days and one night ...

(b)... as the Pasuk writes In Tzav - "ve'ha'Nosar ad Yom ha'Shelishi ba'Eish Yisaref" See Tosfos Yom Tov).

(c)The three Parshiyos that the Torah present in connection with the Shelamim are - those of a bull, a lamb and a goat.

(d)In the first Parshah, the Torah writes "u'Shechato Pesach Ohel Mo'ed" (See Tosfos Yom Tov), whereas in the other two Parshiyos it writes - "Lifnei Ohel Mo'ed".

(e)We learn from the latter two Pesukim that - one is permitted to Shecht Kodshim Kalim on any of the three sides in front of the Heichal (See Tosfos Yom Tov).

25)

(a)Finally, the Mishnah discusses B'chor - Ma'aser-Beheimah and Pesach.

(b)Besides the fact that all three Korbanos may be Shechted anywhere in the Azarah (like a Shelamim), they also have in common that - they require only one Matanah ...

(c)... which must be placed - on any part of the Mizbe'ach where there is a Y'sod (to preclude most of the south and the east sides, as we explained earlier) ...

(d)... as we learn (regarding all three above-mentioned Korbanos) with a Gezeirah Shavah "Z'rikah" "Z'rikah" from Olah.

(e)And we learn from the fact that the Torah writes in Korach (in connection with B'chor) ...

1. ... "ve'es Damam Tizrok" (by virtue of the fact that it does not write "Saviv") that - it (a B'chor) requires only one Matanah (See Tosfos Yom Tov) ...

2. ... "Damam" in the plural that - the same applies to Ma'aser and Pesach.

26)

(a)The Tana rules that - whereas B'chor may be eaten only by Kohanim, anybody can eat Ma'aser.

(b)We learn that ...

1. ... a B'chor may be eaten only by Kohanim from the Pasuk in Korach "u'Vesaram Yih'yeh lach".

2. ... Ma'aser can be eaten by anybody - since nowhere do we find that any part of it is given to the Kohen.

27)

(a)We learn from the Pasuk in Re'ei "ve'Heveisem Shamah Olosiechem ... ve'es Ma'asroseichem ... u'Vechoros B'karchem ve'Tzonchem" that - both Ma'aser Beheimah and B'chor can be eaten anywhere in Yerushalayim.

(b)We know that ...

1. ... the Pasuk is referring also to Ma'aser Beheimah (and not just to Ma'aser Sheini) - because "Ma'asroseichem" is written in the plural.

2. ... they do not need to be eaten in the Azarah (like the Olos that are mentioned in the same Pasuk) - because the Torah does not specify any particular Mechitzah (like it does by Olah [See also Tosfos Yom Tov]).

(c)One has - two days and one night to eat them.

(d)We have already explained how Ma'aser is compared to B'chor. We learn from the Pasuk (regarding B'chor) "u'Vesaram Yih'yeh lach ka'Chazeh ha'Tenufah u'che'Shok ha'Terumah" - that one has two days to eat it (like Chazeh ve'Shok of a Shelamim [See Tosfos Yom Tov]).

28)

(a)Two of the four points listed by the Tana in which the Korban Pesach differs from B'chor and Ma'aser are that it may only eaten at night-time and that it can only be eaten till midnight (See Tosfos Yom Tov DH 'Ela' & 've'Eino Ne'echal ... '). The other two are that - it may only be eaten by those designated to eat it (before the Shechitah) and that it may only be eaten roasted (See Tosfos Yom Tov DH 'ha'Pesach Eino Ne'echal').

(b)We learn from the Pasuk in Bo "Ish l'fi Ochlo Tachosu al ha'Seh" that - it may only be eaten by those who are designated to eat it (before the Shechitah).