1)

(a)Our Mishnah precludes a Yotzei Dofen - a cesarean (a baby animal that is extracted by means of an incision, which does not therefore touch the walls of the womb as it emerges, from the Din of Tum'as Leidah ...

(b)... and its mother from a Korban Yoledes.

(c)Rebbi Shimon - considers a Yotzei Dofen no different than a regular-born baby.

2)

(a)The Tana learns from the Pasuk in Metzora "Dam Yih'yeh Zovah bi'Vesarah" that - a Nidah is Tamei once the blood reaches the outer section of the uterus, even though it has not yet emerged.

(b)A Zav and a Ba'al-Keri on the other hand - are only Tamei once the blood has emerged.

(c)Consequently, if, in the course of eating Terumah, a Kohen's limbs begin to tremble (from the movement of Zera inside his body), he must hold his Eiver (to prevent the Zera from leaving his body (and rendering the Terumah Tamei), and quickly swallow the mouthful that he is eating.

(d)The Shi'ur that the Tana gives for Zivus and Shichvas-Zera is - a Kolshehu (as little as the size of a mustard-seed and even less).

3)

(a)

1. Rav Mani bar Patish learns from the Pasuk "Ishah ki Sazri'a ve'Yaldah Zachar" that - the Din of Tum'as Leidah is confined to a woman who gives birth from the same location as she sows (to preclude a Yotzei Dofen [like the Rabbanan in our Mishnah]).

2. Resh Lakish learns from the Pasuk "Ishah ki Seiled" that - even a Yotzei Dofen is subject to Tum'as Leidah (like Rebbi Shimon).

(b)Rebbi Shimon learns from "Ishah ki Sazri'a ve'Yaldah Zachar" that - even if the V'lad has melted (like Zera) the woman is Tamei Leidah. (Based on the Sugya in the third Perek, the Rabbanan do not require a Pasuk for this ruling).

(c)And based on the Pasuk "Ishah ki Seiled", the Rabbanan incorporate - a Tumtum and an Androginus in the Din of Tum'as Leidah.

(d)We would have thought otherwise - because the Torah also wrote "Zachar" and "Nekeivah" (implying Zachar Vaday and Nekeivah Vaday [but not a Safek]).

4)

(a)Regarding the Rabbanan's previous D'rashah, Rebbi Shimon learns like the Beraisa cited by bar Liva'i, who learns from "le'Ben" and "le'Bas" (which follow "Zachar" and 'Nekeivah") that - any boy or girl is subject to Tum'as Leidah (even a Safek).

(b)Whilst the Rabbanan learn from "le'Ben" and "le'Bas" that - one is Chayav an independent Korban for each baby (where after giving birth to a Nekeivah, the woman Toveled after fourteen days and became pregnant again during the eighty days of Taharah, and gave birth after the M'los (eighty days).

(c)Rebbi Shimon learns this from the same source as the Beraisa cited by the Beraisa- expert in front of Rav Sheishes, who learned from the word ...

1. ... "Toras" in the Pasuk "Zos Toras ha'Yoledes" that - one Korban will suffice for a number of births (within the M'los).

2. ... "Zos" that - each V'lad (after the M'los) requires an independent Korban.

5)

(a)We object to the suggestion that "Zos" comes to preclude bringing only one Korban for a Yoledes be'Zov because - it is obvious and does not need a Pasuk any more than a Yoledes who drinks blood (who obviously has to bring two Korbanos).

(b)According to the Rabbanan, in spite of having already written "Zos", the Torah finds it necessary to add "le'Ben O le'Bas" to teach us that - even two V'lados in one Ibur require two Korbanos (should one emerge before M'los and the other, after M'los ...

(c)... [like Yehudah and Chizkiyah, sons of Rebbi Chiya (who were born in this way.

6)

(a)Rebbi Yochanan states that - Rebbi Shimon concedes that a Yotzei Dofen cannot be declared Kadosh.

(b)And he learns it from the Gezeirah-Shavah of 'Leidah' ("Shor O Kesev O Eiz ki Yivaled" [in Emor]) 'Leidah' - from B'chor, where the Torah writes (in Re'ei) "Kol ha'Bechor asher Yivaled".

(c)We query this however, in that we could just as well learn 'Leidah' 'Leidah' from - Adam (where the Torah writes "ve'Yaldah Zachar"), in which case we would include it in the Din of Kodshim.

7)

(a)When we counter that it is preferable to learn Kodshim from B'chor (Beheimah) because of "Imo" "Imo" - we are referring to the word "Imo" that appears by B'chor ("ve'Hayah Shiv'as Yamim Tachas Imo" [Emor]) and by Kodshim ("Shiv'as Yamim Yih'yeh Im Imo" [Mishpatim]).

(b)We counter that however, in that Kodshim is more similar to Adam than it is to B'chor - inasmuch as both pertain to 'Pashut' (a person or an animal that is not necessarily a B'chor).

(c)So we conclude that it is preferable to learn it from B'chor on account of six similarities: "Imo", 'Kodshim and Beheimah' - 'Pigul, Nosar and Tamei' (all of which pertain to both Kodshim and B'chor, but not to Adam).

8)

(a)We counter this however, with various similarities between Kodshim and Adam ... 'Pashut, Zachar, Kadosh, be'Matanah', the last three of which mean that - unlike a B'chor, they do not need to be males, they need to be sanctified in order to become Kadosh, and they are not Matnos Kehunah...

(b)... such as Kodshim Kalim according to Rebbi Yossi ha'Gelili, who considers them as being the property of the owner).

(c)We nevertheless learn Kodshim from B'chor - because they have six similarities as against the four of Kodshim and Adam.

9)

(a)Rav Huna b'rei de'Rav Chiya in the name of Rava cites a Beraisa in support of Rebbi Yochanan's previous statement (that Rebbi Shimon concedes that a Yotzei Dofen cannot be declared Kodshim). The Pasuk in Vayikra "Zos Toras ha'Olah Hi ha'Olah" is coming to teach us - the principle that once a Korban (even if it is Pasul) is taken up on to the Mizbe'ach, it may not be taken down.

(b)In this same Pasuk, "Zos", "Hi" and the "Hey" in "ha'Olah" - are all Miy'utin (which come to preclude something from the above principle) ...

(c)... from which Rebbi Yehudah learns that if a Korban that was Shechted during the night, or its blood was spilled - or (if it was a Kodshei Kodshim animal) taken outside the hangings of the Azarah, is then brought on the Mizbe'ach, it must be taken down again.

(d)Based on the word there "Toras", Rebbi Shimon says that in these three cases (as well as by 'Lan, Yotzei, Tamei and Nosar') - once they are brought on the Mizbe'ach, they may not be taken down.

10)

(a)According to Rebbi Shimon ...

1. ... Kodshim that are Shechted at the wrong time or in the wrong place, whose blood is received or sprinkled by Pesulim, is placed on the wrong part of the Mizbe'ach or even on the wrong Mizbe'ach, or a Pesach or Chatas that is Shechted she'Lo li'Shemah - must remain on the Mizbe'ach too.

2. ... a male or female animal that had relations with a human, a Muktzah or a Ne'evad, an Esnan Zonah or M'chir Kelev, or one that is Kil'ayim, T'reifah or Yotzei Dofen - must be taken down again ...

(b)... because the Torah says "Zos" to preclude them.

(c)Rebbi Yehudah agrees with Rebbi Shimon by all the cases other than the three that he specifically mentions ...

(d)... because they all have precedents that are Kasher (as we learned in Zevachim).

11)

(a)In the first list of Rebbi Shimon ...

1. ... 'she'Nishchat Chutz li'Zemano ve'Chutz li'Mekomo' really means that - he Shechted the animal with the intention of eating it in the wrong time or place.

2. ... he speaks about Pesulim receiving the blood of a Korban and not about them Shechting it (which, after all, comes first) - because anyone is eligible to Shecht.

3. ... he mentions specifically Pesach or Chatas that was Shechted she'Lo li'Shemah - since they are the only Korbanos that become Pasul if they are Shechted she'Lo Lish'mah.

(b)In the second list of Rebbi Shimon, the difference between a Muktzah and a Ne'evad is that - the former has been designated for Avodah-Zarah, whereas the latter has actually been worshipped.

(c)The distinction between Rebbi Shimon's two lists is - the fact that the first ('Im Alu, Lo Yerdu') were declared Kodesh and only became Pasul after entering the Azarah (see Tosfos ha'Rosh), whereas the second ('Im Alu, Yerdu') were already Pasul when they were declared Kodesh.