Seeing as the current Pesukim are discussing a B'chor, why does the Torah need to insert the word "B'chor" by Shor, Kesev and Eiz?
Bechoros, 5b: To teach us that the B'chor must resemble its mother and not a different species. 1
See also Torah Temimah, note 63.
What is "Ach" coming to preclude?
Bechoros, 5b: It precludes a firstborn that partially resembles another species but also resembles its mother in part, from the previou Halachah - and it has the Din of a B'chor.
What are the implications of "Lo Sifdeh Kodesh heim" with regard to the B'chor of a Tahor animal?
Rashi (in Yoma, 51a): It implies that the B'chor of a Tahor animal is holy from birth, and may not be redeemed - even if it is a Ba'al-Mum.
What are the implications of "Kodesh heim"?
Zevachim, 37b: It precludes Temuras B'chor and Ma'aser 1 from being brought on the Mizbe'ach - and they are Shechted when they obtain a blemish and eaten by the owners. 2
Temurah, 5b #1: It precludes B'chor and Ma'aser from the Din of Pidyon (Kodesh Heim" - be'Havayasan Y'hu') - like other Kodshim that obtain a blemish. 3
Temurah, 5b #2: It teaches us that, if B'chor and Ma'aser became mixed with the blood of other Korbanos, they remain eligible to be brought on the Mizbe'ach. 4
What are the implications of "es Damam Tizrok"?
Rashi (in Zevachim, 37a): 'Zerikah' implies from a distance, direct from the bowl. 1
As we already learned in Vayikra.
How many times does the Kohen sprinkle the blood on the Mizbe'ach?
Whereabouts on the Mizbe'ach does the Kohen sprinkle?
Pesachim, 64b: We learn from a Gezeirah Shavah "Tizrok" "ve'Zarku B'nei Ahatron es ha'Dam al ha'Mizbe'ach Saviv) that he must sprinkle the blood on a section of the Mizbe'ach that has an Amah Y'sod. 1
See Torah Temimah, note 75.
Seeing as the Torah is discussing B'chor, why does it write "Damam" and "Chelbam" in the plural?
Pesachim, 64b: To incorporate the blood of Pesach and Ma'aser in the Din of Zerikah and their Cheilev to go on the Mizbe'ach. 1
The Gemara in Zevachim, 37a learns this from the Pasuk in Re'ei "ve'Dam Zevachecha (plural) Yishafech" (Devarim, 12:27). See Torah Temimah, note 73, who discusses the Machlokes.
How will we reconcile the current Pesukim, implying that one only sprinkles the blood if Cheilev is available to be burnt on the Mizbe'ach and Basar to be eaten. with the Pasuk in Acharei-Mos, 17:6 which implies that one only requires Cheilev to go on the Mizbe'ach?
