REVACH L'DAF
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SUMMARY
1. If an animal is slaughtered with intent to sprinkle the blood for an Avodah Zarah, or to burn its fats to an Avodah Zarah, there is a disagreement about whether if the animal is forbidden.
2. If one says, "I am slaughtering this Korban after the allotted time or out of the allotted place," it is Kosher. If one says, "I am slaughtering this Korban with intent to sprinkle the blood after the allotted time or out of the allotted place," it is Pasul.
3. If a Korban is slaughtered for a person other than its owner, it is Kosher. If it is slaughtered with intent to sprinkle the blood for a person other than its owner, it is Pasul.
4. If a Korban is slaughtered with intent to sprinkle the blood she'Lo Lishmah, there is a disagreement about whether it is Kosher.
5. All Korbanos which are slaughtered she'Lo Lishmah are Kosher, with the exception of a Korban Chatas and Pesach, which are Pasul if slaughtered she'Lo Lishmah. Rebbi Elazar says that a Korban Asham is also an exception.
6. If the Eimurim of a Korban was placed on the Mizbe'ach she'Lo Lishmah, the Korban is Kosher, because it is Kosher even if the Eimurim are not brought on the Mizbe'ach at all.
7. Rebbi Yishmael maintains that an Olah and an Asham require four separate Matanos on the Mizbe'ach.
8. The blood of a Chatas is placed on the Keren of the Mizbe'ach with the finger of the Kohen.
9. The blood of a Chatas and an Olas ha'Of is placed above the red line which encircles the Mizbe'ach. The blood of all other Korbanos is placed below the red line.
10. Rebbi Akiva maintains that if the blood of any Korban offered on the outside Mizbe'ach is brought into the Heichal, the Korban is Pasul. According to the Chachamim, only a Chatas is Pasul if the blood is brought into the Heichal. Rebbi Eliezer adds that an Asham is also Pasul.
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A BIT MORE
1. According to Rebbi Yochanan, it is considered Zivchei Mesim and is forbidden in benefit. According to Reish Lakish, an animal slaughtered to an Avodah Zarah is forbidden, but one slaughtered with intent to sprinkle the blood to an Avodah Zarah is permitted.
2. A Korban is Pasul only if one of the Avodos was done with intent to eat it or to burn it on the Mizbe'ach after the allotted time, or out of the allotted place, or with intent to sprinkle the blood after the allotted time or out of the allotted place.
3. The Pesul of bringing a Korban for someone other than its owner applies only to the sprinkling of the blood. The sprinkling of the blood atones for the owner. Consequently, if a Korban is slaughtered for someone other than its owner, it is Kosher.
4. Rav Nachman maintains that it is Pasul, because she'Lo Lishmah is learned from Pigul. If one slaughters a Korban with intent to sprinkle the blood after the allotted time, the Korban is Pigul. Rabah originally said that it is Kosher, but he later changed his mind and agreed with Rav Nachman.
5. Rebbi Eliezer maintains that a Chatas is no different from an Asham. Just as a Chatas is Pasul she'Lo Lishmah, an Asham is also Pasul she'Lo Lishmah.
6. A Korban may not be eaten until the Eimurim are placed on the Mizbe'ach. Nevertheless, the Eimurim do not affect the Kashrus of the Korban.
7. However, the four Matanos are not placed on all four corners of the Mizbe'ach. The four Matanos are placed on two opposite corners of the Mizbe'ach. The Rabanan disagree. They maintain that only two Matanos are placed on the Mizbe'ach: one Matanah on two opposite corners of the Mizbe'ach.
8. None of the other Korbanos require the blood to be placed on the Mizbe'ach with the finger of the Kohen. The blood is thrown on the Mizbe'ach from the Kli Shares.
9. The blood of a Chatas must be placed on the Keren of the Mizbe'ach. The blood of an Olas ha'Of may be placed just above the red line.
10. The Torah states that blood brought into the Heichal disqualifies the Korban only in the case of a Chatas. Nevertheless, Rebbi Akiva learns other Korbanos from a Ribuy in the verse.
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