Explanation #1 (Rashi): Initially [Terumah] is permitted to an Onen, like it says in Yevamos (71a) "I said to you (regarding what forbids eating Terumah) Zarus, but not Aninus." Now [that he buys it with Kesef Ma'aser], it is forbidden, for Ma'aser is forbidden to an Onen;

Note: Ohr ha'Yashar says that this is not in our Rashi, but it is in the Yerushalmi.

Also, [Ma'aser] requires a wall (one may eat it only in Yerushalayim), and Terumah does not require a wall.

Explanation #2: The Mishnah connotes that the concern is not due to [diminishing edibility of] Terumah, rather, due to Ma'aser, which initially was permitted to Zarim, and now it is forbidden!

Support: The text in the Mishnah says "b'Achilaso" with a Vov (eating it (masculine). If it referred to Terumah, it would use the feminine b'Achilasah.)

The text in Ma'aser Sheni (3:2) says that "we do not buy Terumah with Kesef Ma'aser, for he diminishes b'Achilaso. R. Shimon permits";

Citation (cont. - R. Shimon, to Chachamim): If they were lenient [to allow buying] a Shelamim, which can bring to be Pigul or Nosar, will we not be lenient about Terumah?!

Citation (cont. - Chachamim, to R. Shimon): If they were lenient about Shelamim, for it is permitted to Zarim, will we be lenient about Terumah, which is forbidden to Zarim?!

Explanation: R. Shimon said, if we are lenient to allow buying a Shelamim with Kesef Ma'aser, even though it can bring Ma'aser to the Pesul of Pigul or Nosar, all the more so we should permit using Kesef Ma'aser to buy Terumah, which is lenient!

Chachamim told him that if we may buy Shelamim, which is permitted to Zarim, just like Ma'aser, but we may not buy Terumah, which causes Ma'aser to be forbidden to Zarim. This is a comment.

Explanation #1 (Rashi): The next day is the eighth day.

Explanation #2 (Rashi in Menachos 105a): The next day is day 60.

Resolution: Both of these are the same. It refers to a Safek Nazir Tamei, Safek Metzora Tamei, like is proven in the Tosefta in Nazir (6:1);

Citation (Tosefta): He is a Safek Nazir Tamei, Safek Nazir Tahor, but he was a Vadai Nazir. He is a Safek Metzora Tamei, i.e. Muchlat, Safek Metzora Tahor, i.e. he already became Tahor, but he Vadai was a Metzora.

Explanation: It discusses one man who has all these Sefekos. He may eat Kodshim after 60 days, and he may drink wine and become Tamei Mes after 120 days;

What is the case? They told him "[perhaps] you are a Nazir Tamei. Go count seven days, receive Haza'ah [from Mei Chatas on day three] and repeat [on day seven], shave and bring a Korban."

He counted seven days and wants to shave. They told him "[perhaps] you are a Nazir Tahor, and a Nazir Tahor may not shave before 30 days. Go count 23 [more] days to complete 30. "

He counted 30 and wants to shave. They told him "you are a Nazir Tahor, and a Nazir shaves only with blood [of Korbanos]."

Explanation: He must bring three animals - Chatas, Olah and Shelamim. He may shave on [any] one of them. Chatas Behemah may not be brought amidst Safek, and also Shalmei Nazir [may not because it] requires Tenufah, and he cannot do Tenufah because he is a Safek Metzora Tamei (he may not enter the Mikdash);

However, he can bring Olah with a stipulation. This is what it taught 'how does he do? He brings Olas Behemah and stipulates about it, and says "if I was Tahor, this is an obligation. If not, it is a Nedavah"';

What does he do to be stringent about himself? He brings a new earthenware flask, and puts in it a Revi'is of Mayim Chayim, and brings two wild birds, like any Metzora on the day of his shaving, and Chatas ha'Of.

Explanation: This is like the law of a Nazir Tamei, for perhaps he was a Nazir Tamei, and this shaving is of Tum'ah, and he does not begin Nezirus Taharah until he brings his Chatas of Tum'ah, for his Chatas is Me'akev counting Nezirus [Taharah];

However, his Asham is not Me'akev him, and from when he shaved Tiglachas Tum'ah, he may not shave until he counts Nezirus Taharah.

Therefore, he needs to bring Chatas of Nezirus Tum'ah in order to count Nezirus Taharah and to shave at the end for Taharas Tzara'as;

He delays bringing the Asham until the second Tiglachas that he will do, after he becomes Vadai Tahor from Tzara'as. That will Vadai help for his Nezirus Tum'ah (if he was a Nazir Tamei), like is explained at the end of the Beraisa, for the days of his Tzara'as do not count for the days of his Nezirus;

And his shaving for Tzara'as does not count for Tiglachas of Nezirus, like we say in Nazir (17b, 60b).

Implied question: Why does he bring his Chatas on the day that he shaves?

Answer: This is like R. Akiva, who says in Nazir (47a) "if he shaved on day eight, he brings his Korbanos that same day." Also here, it is as if he shaved on day eight, for he delayed his Tiglachas (after Taharah from Tum'as Mes).

Citation (cont.): He stipulates about his Chatas, and says "if I was Tamei, the Chatas is my obligation, and the Olah is Nedavah."

Explanation: This is the Olah that we said above [that he says] "if I was Tahor, the Olah is my obligation. [If not, it is a Nedavah.]" Chatas ha'Of is [brought due to] Safek. He shaves his head, beard and eyebrows like Metzora'im shave.

Note: Since he is only a Safek Metzora, he has no Heter to shave his beard! Avnei Nezer (YD 86:6, b'Hagahah) says that he uses a potion to make the hair of the beard fall out, and also the Pe'os, and shaves the rest. (The first Tiglachas is a Mitzvah, and overrides the Isur to cut the Pe'os, but perhaps the second shaving is not a Mitzvah, e.g. he was a Nazir Tahor and not a Metzora.) A potion is needed only for the five corners of the beard. Tosfos means that he shaves the rest. (Then, they knew where the corners are.) In Nazir 57b, Shmuel said that we discuss a woman or minor. He does not exclude a man using a potion. Rather, he teaches unlike the version that permits a male adult Safek Nazir to shave, i.e. for the Torah permits Hakafah of the entire head. (This answers the Magihah's question against the Avnei Nezer.)

Citation (cont.): He brings Olas Behemah and stipulates about it...

Remark: It seems that there is missing from the Tosefta "and he counts 30 days." The text says "and he counts 30 days and brings Olas Behemah...", for he counts for Safek Nezirus Taharah;

He cannot shave the second time for his Tzara'as until blood of one of the Korbanos is thrown, and he brings Olah. He delays the Chatas and Shelamim until the end of Nezirus Taharah, after he is Vadai Tahor from his Tzara'as;

He says "if I am Tamei..." I.e. if I was Tamei at the first shaving, the first Olah was Nedavah, and this is Chovah, and Chatas ha'Of that I brought at the first shaving was my obligation;

And if I was Tahor, the first Olah was Chovah, and this is Nedavah, for this shaving is nothing, and Chatas ha'Of is Safek.

He shaves his head, beard and eyebrows like Metzora'im shave. It would have been proper to do this shaving at the end of seven days of Sifro (counting after the first shaving), but he could not, for shaving a Safek Metzora does not override the Isur of shaving a Nazir.

Citation (cont. - R. Shimon): The next day, he brings his Asham and Log [of oil] in his hand, like the law of a Metzora on his eighth day, and it is day 61, and he stipulates about it, because he is a Safek Metzora.

The Chatas Metzora that is Me'akev his Taharah he cannot bring an animal for it, for one may not bring Chatas Behemah amidst Safek. Therefore, he brings Chatas ha'Of;

If he is rich (he cannot be Yotzei with Chatas ha'Of, so), he writes [a document giving] his property to others, and he is an Oni, and he brings Korban Oni, i.e. a bird.

This is like R. Shimon taught elsewhere, in Erchin (17b), that even if he was rich at the time he brought birds or at the time he brought the Asham, and he became poor, it all depends on [his wealth] at the time of the Chatas.

Observation: Even according to the opinion that argues with him, we can establish what was taught here, and explain that he writes his property to others from the beginning.

Citation (cont.): He stipulates about Chatas ha'Of, and says that if he is Tamei, i.e. if he is a Metzora, this is his Chovah. If not, this is his Safek, and he may eat Kodshim immediately;

However, to drink wine and become Tamei Mes, he cannot, for the days of his Tzara'as do not count for his days of Nezirus;

How does he do? According to Ben Zoma, who does not obligate him to find someone from the market to vow corresponding to him to be a Nazir, like R. Yehoshua obligates in Nazir (59b), he counts 30 days and brings Olas Behemah and shaves;

Explanation: This is Safek Tiglachas Tum'ah, Safek Tiglachas Taharah, for perhaps he was a Metzora and a Nazir Tamei, and neither of the first [two] shavings helped for his Nezirus, only for his Tzara'as, for days of Tzara'as do not count for Nezirus;

At the end of seven days after Taharos Yemei Tzarato he cannot shave, for perhaps he was a Nazir Tahor. However, he does not need Haza'ah, for he already received Haza'ah and repeated.

And even at the end of 30 days, he cannot [shave] until Zerikas Dam of one of the Korbanos. He brings Chatas ha'Of due to Safek Tiglachas Tum'ah. He cannot begin to count Nezirus Taharah until he brings a Chatas, like I explained.

He stipulates about it like the Tenai above at the first shaving, and likewise he should stipulate that if he is not a Nazir now at all, for his Nezirus finished with a previous shaving, the Olah is Nedavah and Chatas ha'Of is Safek, but the Tana was not concerned to explain all this.

He counts 30 days and brings his Korbanos. Shelamim is Vadai (he was surely a Nazir Tahor, just perhaps he finished earlier and only now he brings the Shelamim). Olas Behemah is a Safek, and he stipulates about it "if I was Tamei at the third shaving, the first Olah was Nedavah and this is Chovah, and Chatas ha'Of is for my Chiyuv";

And if I was Tahor, the first Olah was Chovah and this is Nedavah, and Chatas ha'Of is Safek.

Remark: Likewise, he stipulates that if his Nezirus was finished from the [first or] second shaving, both of the (latter two) Olos were Nedavah and Chatas ha'Of is Safek, but the Tana was not concerned to explain all this.

[Now] he may drink wine and become Tamei Mes.

Question: Why didn't it mention in the Korbanos of the fourth shaving "this is Chatas Behemah"? Surely he was a Nazir, and he still did not bring Chatas Behemah at any time!

Suggestion: We can explain in the Reisha of the Beraisa that he was a Safek Nazir Tamei, and Safek not a Nazir at all now, but Vadai he was a Nazir (beforehand). Therefore, he does not bring Chatas Behemah, for it is not brought b'Safek.

Rejection #1: It does not connote like this. If so, it should have explained so explicitly!

Rejection #2: If so, he should stipulate about the Shelamim, that it is Shalmei Nedavah or Shalmei Nazir. [This affects] what is taken from it [for Kohanim]. Chazah v'Shok are taken [from Shalmei Nedavah], and the cooked foreleg is taken from Shalmei Nazir.

Citation (cont.): What is the case? This is when he vowed for 30 days. However, if he vowed [Nezirus] for a year, he may eat Kodshim after two years, and he may drink wine and become Tamei Mes after four years;

The same way that we said [above], he shaves at the end of a year, like [the shaving taught above] at the end of 30 days, and with the same stipulation. At the end of two years he does like the second [shaving], at the end of three years like the third, and at the end of four years like the fourth.

Citation (cont.): If he was Safek Tamei and Vadai Muchlat, he eats Kodshim after eight days, for Tiglachas Metzora Vadai overrides the Isur for a Nazir to shave [his head];

Immediately when he comes in front of us, he shaves the first shaving, and on day seven the second. On day eight he enters his hands (really, his right hand and foot, to put Dam Asham on) the Behonos, and he may drink wine and become Tamei Mes after 37 days. So it is written in the Tosefta.

Correction: It seems that the text should say "after 67 days", according to how we explained.

Citation (cont.): If he was Tamei Vadai and Safek Muchlat, he eats Kodshim after 37 days, and he may drink wine and become Tamei Mes after 74 days.

Citation (cont.): If he was Tamei Vadai and Muchlat Vadai, he eats Kodshim after eight days, and he may drink wine and become Tamei Mes after 44 days.

Question: We said above (47b) that two Kohanim receive the blood of Asham Metzora - one in the hand, and one in a Kli. For Shelamim, we said above (25a) that he must receive all the blood in a Kli!

Answer: Fixing a person is different. (In order to permit him to eat Kodshim, we do not receive all the blood in a Kli, even though this is b'Di'eved if it is a Shelamim.)

Explanation: According to the opinion above (33a) that Semichah on Asham Metzora is not mid'Oraisa, he places his hands softly. (If he would lean with all his strength, he would benefit from the Korban (it holds him up), and the Torah did not permit this.)

Implied question: Shelamim requires full Semichah (with all his strength)!

Answer: In order to fix the person, they permitted, like I explained above (in the previous Dibur).

Remark: According to the opinion that Semichah on Asham Metzora is mid'Oraisa, Semichah was mentioned needlessly, and also Nesachim, for whether it is an Asham or Shelamim, it requires [proper] Semichah and Nesachim.

Implied question: Why can't he stipulate that [if he is not a Metzora] it is a Todah, which is eaten for only one day and a night? (Then, he does not diminish the time to eat it!)

Answer: [Todah] requires bread, and there is no solution for the bread (to bring it with a Safek Todah), like is proven in Menachos (80b).

Explanation: Perhaps he is not a Metzora, and it is Chulin b'Azarah, since he does a semblance of Avodah with it - he sprinkles seven times towards Pesach Ohel Mo'ed and puts on the Behonos and on the Metzora's head.

Question: He should be Makdish it Kedushas Damim on Tenai, if he is not a Metzora, for also now that he brings a little more to complete the Log, he is Makdish it Kedushas Damim, and when he wants to eat the Shirayim, he redeems it, like it says below!

Answer: It is better to make Kedushas ha'Guf as much as possible.

Question: How does he do seven Matanos and on the Behonos from the small amount that has Kedushas Damim? Perhaps he is not a Metzora, and he throws Kodesh oil to be wasted! This is from R. Baruch.

Reference: This Mishnah is in Nega'im (14:10).

Question: R. Yochanan said in Menachos (9a) that we burn the Kometz [for Shirayim that became Chaser]!

And even Reish Lakish, who said that we do not burn the Kometz, he agrees that according to R. Eliezer we burn it, like it says there, and here we answer according to R. Eliezer in the end that he burns it [on the Mizbe'ach] like wood!

Answer: Even though we burn, even so regarding eating we do not find a solution, for it is forbidden to eat the Shirayim, like we derive there from "veha'Noseres", and not the remains from the remains.

Explanation #1: Perhaps [he is not a Metzora, and the oil] it is a Nedavah, and Haktarah [of the Kometz of oil] is true Haktarah, and [the rest] are Shirayim, and when he brings them inside to do Haza'ah, he transgresses "whatever was partially burned on the Mizbe'ach, it is forbidden to be Maktir the Shirayim";

These Haza'os of oil are like Haktarah on the Mizbe'ach of something proper for Haktarah. So Rashi explained.

Question #1: Why does it say "he burns them like wood? It should have said "he sprinkles like mere water"!

Poor answer (Rashi): This is due to the words of the verse from which he asked "whatever was partially burned on the Mizbe'ach."

Question #2: If "whatever was partially burned on the Mizbe'ach, it is forbidden to be Maktir the Shirayim" applies to Haza'os, if so it is difficult what it says below (80a) "[if blood] that needs one Matanah became mixed with what needs four Matanos, R. Eliezer says that they put four Matanos";

Since one Matanah was put, the rest is Shirayim, and he transgresses Bal Taktiru!

Answer #1: We can say that R. Eliezer teaches like he taught elsewhere (Menachos 79b), that Ro'in (we view the blood) as if it were water.

Answer #2: Since the remaining blood goes on the Yesod of the Mizbe'ach, therefore when he puts above he does not transgress Bal Taktiru, since [even] without this (extra Matanos), it must be put on the Mizbe'ach.

Question #3: We should say that he does seven Matanos first, and fills [what is lacking] and does Kemitzah [to avoid the Isur of Haktaras Shirayim]!

Suggestion: [We do not, for] Reish Lakish taught (Menachos 79b) that if a Minchah became Chaser before Kemitzah, he may not bring [flour] from his house and complete the Chisaron. (The same applies to a Nedavah of oil.)

Rejection: He was refuted there.

Explanation #2: He asks from real Haktarah. One who is Maktir the Log of oil of a Metzora is liable, like R. Akiva, who said in Menachos (58a) that anything that is called Korban [it is forbidden to be Maktir the Shirayim]." R. Eliezer argues with him;

Even though this Sugya is like R. Eliezer, and like he answers that he burns them like wood, in the other [Sugya] it is unreasonable [to say that we rule] like R. Eliezer, for he is Shemuti (from Beis Shamai - Shabbos 130b), rather, like R. Akiva;

Even though we discuss before the seven Matanos, oil is called a Korban, since later it will be a Korban, just like one who is Maktir meat of a Chatas before Zerikas Dam. Presumably, he is liable.

Observation: Initially, [the Makshan] asked "if it is after the seven Matanos..." He could have asked also from "whatever is partially burned." Without this, he asked well.

Note: Shitah Mekubetzes and Tzon Kodoshim say that the following begins a new Dibur that pertains to the coming Daf.

Citation: He redeems it.

Question: This is astounding! It has Kedushas ha'Guf, for the Log (in which we measure the oil) is a Kli Shares, like we say in Menachos (7a, 90a. How can he redeem it?!)