1)

(a)We learned in a Beraisa that if one places the Ketores in a mortar, it becomes Pasul through contact with a T'vul-Yom - implying that the mortar is a K'li Shareis which renders the Ketores Kedushas ha'Guf (as we shall now see), whereas we just concluded that the Ketores is only Kedushas Damim.

(b)This Kashya is based on the Mishnah in Me'ilah, which applies to Menachos the moment they are declared Hekdesh (Kedushas Damim); whereas as soon as one places them into a K'li Shareis - they are subject to P'sul Linah, and Pasul through contact with a T'vul-Yom or a Mechusar Kipurim, which means that they adopt the status of Kedushas ha'Guf.

(c)We counter this Kashya with another Mishnah there, where the Tana rules that the Kometz (of a Minchah), the Levonah, the Ketores, the Minchah of a Kohen, or of a Kohen Gadol (the daily Minchas Chavitin) and the Minchas Nesachim (that accompanies an animal Korban) - all become Pasul be'Linah from the moment they are placed in a K'li Shareis (even though the Ketores has already been pounded in a mortar).

(d)The mortar mentioned in the Beraisa cannot be the K'li mentioned in this Mishnah - because the Beraisa did not mention P'sul Linah.

2)

(a)Initially, we reconcile the Mishnah and the Beraisa - by associating Linah with changing its form. Consequently, even though a mortar is a K'li Shareis, the Beraisa omits P'sul Linah - because Ketores does not change its form, and cannot therefore become Pasul be'Linah ...

(b)... and the reason that the Mishnah in Me'ilah mentions it is - because, once it is placed in a regular Kli Shareis, ready to bring on the Mizbe'ach, the Rabbanan decreed Linah, because of other cases mentioned there (where the Hekdesh does change its form, and which do therefore become Pasul be'Linah.

(c)Rabah explains that, even though Ketores is Kadosh Kedushas ha'Guf, one is able to redeem it - due to the principle 'Leiv Beis-Din Masneh aleihen' (the Beis-Din stipulate from the moment of Kedushah, that ...

(d)... only the Ketores that is destined to be used will adopt Kedushas ha'Guf (whereas whatever is not, will remain Kedushas Damim).

(e)This also answers the Kashya on Ula Amar Rebbi Yochanan (regarding unblemished Temidin) - because it extends to all cases of Kodshei Tzibur, which Beis-Din (the Chachamim of that time) protect by means of 'Leiv Beis-Din Masneh aleihen').

3)

(a)Abaye queries Rabah however, from another statement that he made - that if someone declares a ram Hekdesh Kedushas Damim, it automatically adopts Kedushas ha'Guf ...

(b)... provided it is fit to become Kedushas ha'Guf.

(c)The problem that creates is what is then the point of 'Lev Beis-Din Masneh aleihen', seeing as even if the animal becomes Kedushas Damim, it will immediately adopt Kedushas ha'Guf?

(d)Rabah replied that - his latter statement pertains specifically to someone who declares his animal 'Kadosh li'Demei Olah', which adopts Kedushas ha'Guf, seeing as it is itself fit to be brought as an Olah, but not to where he declared it 'Kadosh li'Kedushas Nesachim' (seeing as an animal is not fit to become Nesachim) ...

(e)... and certainly not to where Beis-Din declared that it should be 'Kadosh le'Mosar Terumah', which (unlike Nesachim), does not even go on the Mizbe'ach.

4)

(a)Rebbi Yehudah in a Beraisa, rules that the bull and the goat of Yom Kipur that got lost and were replaced must die, and the same applies to the goats of the Tzibur that served Avodah-Zarah that got lost and were replaced. All these animals (which fall under the category of 'Chata'os Penimi'os') share the unusual specification that - their blood is brought into the Kodesh and is sprinkled there towards the Paroches and on the Mizbe'ach ha'Zahav ...

(b)... and they differ from the Se'irei ha'Regalim, about which we learned 'Lo Karvu be'Regel Zeh Yikarvu be'Regel Acher' - inasmuch as they are not eligible to be used for any other Korban. Consequently, they could only be brought the following Yom Kipur for the same Korban (by which time they will have become Pasul, because they are not from the new stock of animals purchased from the Terumah Chadashah [as we learned above]).

(c)Rebbi Elazar and Rebbi Shimon hold that if the Se'irei Avodah-Zarah or the bull and the goat of Yom Kipur got lost and were replaced - they must graze in the meadow until they obtain a blemish, when they are redeemed and the money goes towards 'Nedavah' (Olas Kayitz ha'Mizbe'ach).

(d)They disagree with Rebbi Yehudah - because they hold 'Ein Chatas Tzibur Meisah' (the Halachah that five Chata'os must die does not pertain to a Chatas Tzibur).

5)

(a)We do not rule there too, that the two animals go out to Chulin due to 'Leiv Beis-Din Masneh aleihen' - because these goats are uncommon, and Chazal's decrees do not as a rule, cover unusual cases.

(b)The Beraisa - permits a Parah Adumah to be redeemed should any P'sul occur to it.

(c)This ruling incorporates three cases - if it died, was Shechted outside its specified location, or if a superior animal was found.

(d)The Tana then concludes 'Shachtah al-gabei Ma'arechtah, Ein lah Pedi'ah Olamis which means that - if it was Shechted in its regular location on the Har ha'Mishchah opposite the Beis Hamikdash, it cannot be redeemed.

6)

(a)The previous ruling does not apply here too - because Chazal did not deem it fitting to redeem it, to take it out to Chulin once its Avodah has been completed be'Hechsher.

(b)Parah Adumah is not considered common - since only seven Paros Adumos were prepared during the entire period of the two Batei-Mikdash (see also Tosfos DH 'I Hachi').

(c)Nevertheless, we initially think that it can be redeemed even without a blemish - because it is only Kodshei Bedek ha'Bayis.

7)

(a)'Ha'amadah ve'Ha'arachah' means that - a Hekdesh animal can only be redeemed if it can be stood up alive and evaluated. And it pertains to Kodshei Bedek ha'Bayis, but not to Kodshei Mizbe'ach (see Tosfos DH 'I Hachi').

(b)To explain the possibility of redeeming a Parah Adumah that has been Shechted, even though it is not a 'bas Ha'amadah ve'Ha'arachah', we try to establish the author as Rebbi Shimon - who holds (the opposite of the Chachamim) that Kodshei Mizbe'ach require Ha'amadah ve'Ha'arachah, but not Kodshei Bedek ha'Bayis (and we currently consider Parah Adumah Kodshei Bedek ha'Bayis, as we just explained).

8)

(a)The problem with establishing the Beraisa like Rebbi Shimon lies in another Beraisa, where Rebbi Shimon says 'Parah Mitam'ah Tum'as Ochlin' (regarding a case where a Sheretz touched it and it touched other food). With regard to other Isurei Hana'ah, Rebbi Shimon holds that - based on the Pasuk in Shemini "mi'Kol ha'Ochel Asher Ye'achel", whatever is Asur be'Hana'ah, is not subject to Tum'as Ochlin.

(b)And what makes Parah Adumah different is - the fact that the cow had a 'Sha'as ha'Kosher' (meaning that there was a moment when it could have been redeemed and eaten), as he himself explains.

(c)Resh Lakish explains this to mean that - according to Rebbi Shimon, a Parah Adumah can even be redeemed 'al-gabei Ma'arechtah' (after it has been Shechted), in which case it is potentially a food.

9)

(a)We now have a clear proof that - Rebbi Shimon, who holds that one may redeem a Parah Adumah 'al-gabei Ma'arechtah', cannot be the author of the Beraisa, which specifically rules that one may not.

(b)And we explain the fact that the Parah Adumah can be redeemed even though it is uncommon - by reinstating Parah Adumah as Kodshei Mizbe'ach (see Tosfos DH 'I Hachi'), and despite the fact that the Parah Adumah is uncommon, Chazal made a point of including it in the decree of 'Leiv Beis-Din Masneh aleihen', because of its immense value.

10)

(a)In spite of the principle 'Ein Podin es ha'Kodshim Le'ha'achilan li'Kelavim', Rav Mesharshaya explains that one nevertheless redeems a Parah Adumah that died - for its skin, which is usable.

(b)Indeed, Beis-Din would institute such a Takanah even for a paltry skin, as we see in the popular mantra quoted by Rav Kahana 'It's worth saving a camel just for its ear'.

(c)When, in our Mishnah, the Rabbanan asked Rebbi Shimon how it is possible to bring the Sa'ir of one Yom-Tov on a different Yom-Tov, seeing as they all atone for different things, he replied that they all come for Tum'as Mikdash ve'Kodashav. He did not reply 'Leiv Beis-Din Masneh aleihen' - because he does not hold of it.

(d)Rav Idi bar Avin ... Amar Rebbi Yochanan rules that unblemished T'midin that are redundant ...

1. ... cannot be redeemed - according to Rebbi Shimon.

2. ... can be redeemed - according to the Rabbanan.