1)

(a)When Rav Papa asked Rava what we learn from the word "Shelishi" (in the Pasuk in Kedoshim "ve'Im He'achol Ye'achel ba'Shelishi ... "), he answered ythat we need it for Makom she'Yehei Meshulash be'Dam be'Basar u've'Emurin, by which he meant that - Chutz li'Mekomo only applies if one has in mind to eat the Korban in a location that is fit to bring the Dam and the Emurin, as well as to eat the Basar ...

1. ... including - Kodshei Kodshim outside the Azarah, or Kodshim Kalim outside the walls of Yerushalayim.

2. ... but precluding either of them in the Heichal, which is not fit for either bringing the Emurin or eating the Basar.

(b)It is permitted to bring the Dam and the Emurin outside the Azarah and to eat the Basar outside Yerushalayim - during the time of Heter Bamos (before Mishkan Shiloh and between its destruction and the building of the first Beis-Hamikdash) when many of the Dinim of Kodshim did not apply.

(c)Rav Papa asked Rava further why we could not learn the same thing from the word "Shelishi" in the Pasuk in Tzav. Even though that Pasuk is needed to teach us Chutz li'Zemano - nevertheless, we might have learned this D'rashah too, from the fact that the Torah uses the Lashon "Shelishi".

(d)Rav Ashi put this question to Rav Masna, who answered him that from the Pasuk in Tzav, we would have Darshened "Pigul" as a K'lal Mosif al ha'P'rat - meaning that "Pigul" serves as a K'lal that comes to include all locations.

2)

(a)Rebbi Eliezer in a Beraisa tried to prove that the Pasuk in Tzav must be speaking about a Machsheves Chutz li'Zemano, and not just Nosar - because it is not logical for a Korban to become Pasul after the Zerikah, when it is already Kasher.

(b)Rebbi Akiva queried him, however, from ...

1. ... Zav and Zavah - who have stopped seeing Tum'ah, and have counted four or five clean days before they have a sighting, demolishing the Chezkas Taharah that they had following the days that there was no sighting (see Tosfos DH 've'Keivan').

2. ... Shomeres Yom Keneged Yom - who had a sighting during the eleven days between Nidah and Nidah, and who Tovels on the following day, but who then sees blood again after the Tevilah, rendering herself Tamei retroactively.

(c)Rebbi Eliezer answered that - we learn it from the word "ha'Makriv" (as we explained on the previous Amud) ...

(d)... which he then proved refers to the Korban exclusively and not to the Kohen - from the word "Oso", which refers to the Korban (as we explained there too).

3)

(a)Ben Azai Darshens "Oso" (based on the Pasuk in Ki Seitzei "Lo Se'acher Leshalmo") - to preclude a Korban that is brought after its time has expired from the realm of "Lo Yeratzeh".

(b)Acherim learns from "Lo Yechashev" (in the Pasuk in Tzav) that - the Korban is Pasul through Machsheves she'Lo bi'Zemano, and not because the Basar becomes Nosar.

(c)We ask from where ben Azai knows that the Kohen is not Pasul as well as the Korban, and we answer from Acherim - because if the Pasuk needs to preclude the third day (Nosar) it can only be speaking about the Korban and not the Kohen, seeing as it is not the Kohen who sins by eating Nosar but the owner (see Tosfos DH 'Nafka Lan').

(d)Alternatively - the Lashon "Lo Yeratzeh" applies to the Korban and not to the owner.

4)

(a)Acherim in a Beraisa initially thinks that a B'chor that one brings after its first year ought to be Pasul, like Pesulei ha'Mukdashin - because its allotted time has passed and the animal has entered the category of bal Te'acher.

(b)He refutes this suggestion however, with the Pasuk "Ve'achalta Lifnei Hash-m Elokecha Ma'aser Degancha ... u'Vechoros Bekarcha ... " - which compares B'chor to Ma'aser, in that just as the latter does not become Pasul from one year to the next, neither does B'chor.

(c)And we know that Ma'aser does not become Pasul from one year to the next - from the time of Biy'ur that the Torah gives every fourth and seventh year to finally distribute all one's Ma'asros.

(d)ben Azai nevertheless needs the Pasuk "Oso" to preclude bal Te'acher from "Lo Yeratzeh" - with regard to other Korbanos, which (unlike B'chor, which is merely a Mitzvah to give the Kohen) they come to appease Hash-m (either to atone for sins or to make peace between Yisrael and their Father in Heaven), so we may have thought that they become Pasul even though a B'chor does not.

5)

(a)We subsequently query ben Azai's need for the Pasuk "Oso", from the Pasuk in Ki Seitzei (in connection with 'bal Te'acher) "Vehayah B'cha Chet" - from which we Darshen 've'Lo be'Korbancha Chet'.

(b)ben Azai however, Darshens from that Pasuk - "b'cha Chet", 've'Lo be'Isht'cha Chet' (meaning that a person's wife will not die for her husband's having transgressed the sin of bal Te'acher).

(c)If not for that D'rashah, we would have thought, based on the Pasuk in Mishlei "Im Ein l'cha Leshalem, Lamah Yikach Mishkavcha mi'Tachtecha" which, according to Rebbi Elazar (or Rebbi Yochanan) means - that if someone refuses to pay for what he stole on the pretext that he has no money (see also Shitah Mekubetzes), his wife will die.

(d)Were it not for the Pasuk "Vehayah b'cha Chet", we would therefore have thought, that, here too - his wife will die if he delays bringing his due Korbanos within the allotted time (presumably because there too, he is withholding Hash-m's dues) see also Tosfos DH 'Ela', where the comparison is even clearer.

6)

(a)Acherim Darshens "Lo Yechashev", be'Machshavah hu Nifsal ba'Shelishi. Rebbi Eliezer however, learns from "Lo Yechashev" the same as Rebbi Yanai (who concurs with the Beraisa that we learned initially in this regard) who learns from it that - other Machshavos (such as Chutz li'Mekomo) which accompany the Machshavah of Pigul, negate the Pigul (absolving the Kohen from Kareis).

(b)Rav Mari cites Rebbi Yanai differently. He interprets "Lo Yechashev" (P'sul Machshavah) - as a La'av for which one receives Malkos.

(c)When Rav Ashi queried Rav Mari from the principle La'av she'Ein Bo Ma'aseh, Ein Lokin alav, he replied that Rebbi Yanai follows the opinion of Rebbi Yehudah, who holds - La'av she'Ein Bo Ma'aseh, Lokin alav' ...

(d)... which he extrapolates from the fact that the Torah needs to add an Asei to the La'av of Nosar in order to exempt it from Malkos) ...

(e)... rendering it a La'av ha'Nitak la'Asei.

7)

(a)Our Mishnah presents the basic Dinim of Chutz li'Mekomo and Chutz li'Zemano (most of which we have already discussed). The four Avodos by which it is possible to render Pasul a Korban via Machshavah or Pigul are - Shechitah, Kabalah, Holachah and Zerikah.

(b)A Kohen can render the Korban Pasul by intending to ...

1. ... eat part of it outside its allotted time - provided he has in mind a part of the Korban that is normally eaten.

2. ... burn part of it outside its allotted time - provided he has in mind a part of the Korban that is normally burned.

(c)And a Korban will become Pigul - only if its blood is ultimately sprinkled on the Mizbe'ach (with no P'sul other than the Machsheves Pigul [Kareiv ha'Matir ke'Mitzvaso]).

(d)The case of ...

1. ... Kareiv ha'Matir ke'Mitzvaso is where - the Kohen Shechts the Korban S'tam, and then performs either the Kabalah, the Holachah or the Zerikah (exclusively) with a Machsheves Pigul, or vice-versa.

2. ... Lo Kareiv ha'Matir ke'Mitzvaso is - where he performs one of the above with a Machsheves Chutz li'Zemano, and any one of the others with a Machsheves Chutz li'Mekomo.

8)

(a)Lo Kareiv ha'Matir ke'Mitzvasan ...

1. ... will not affect the P'sul of Chutz li'Mekomo (which remains Pasul in any case, and which either way, is not Chayav Kareis).

2. ... will apply more extensively to Pesach and Chatas than to other Korbanos - inasmuch as a Machsheves she'Lo li'Sheman (which renders the Korban Pasul) will have the same effect as she'Lo bi'Mekomo.

(b)If, whilst performing one Avodah, the Kohen has in mind to eat ...

1. ... a k'Zayis outside its allotted Mechitzah and a k'Zayis after its allotted time or ...

2. ... half a k'Zayis outside its allotted Mechitzah and half a k'Zayis after its allotted time - the Korban is Pasul, though it is not subject to Kareis.

9)

(a)According to the Tana Kama - it will make no difference if the KOhen inverts the order of the Machshavos.

(b)According to Rebbi Yehudah however - if the Machsheves Z'man preceded the Machsheves Makom, it remains Pigul and is subject to Kareis ...

(c)... because he does not agree with the S'vara Machshavos Motzi'os Zu mi'Zu.

(d)Our Mishnah rules that if the Kohen Shechts a Korban having in mind to eat a half a k'Zayis after the allotted time and to burn half a k'Zayis after the allotted time - the Korban is Kasher ...

(e)... since the Machshavos of Achilas Mizbe'ach and Achilas Adam do not combine.

10)

(a)According to Ilfa (who establishes the Seifa too, by two Avodos), Rebbi Yehudah only argues with the Tana Kama by two Avodos (where one Shechts in order to eat a k'Zayis tomorrow, and then receives the blood in order to eat a k'Zayis outside the Mechitzah), but by one Avodah - he concedes to the Chachamim that the Korban is Kasher ...

(b)... because - the first Machshavah has not yet taken effect when he thinks the second one.

(c)According to Rebbi Yochanan however, Rebbi Yehudah argues even by one Avodah - because he holds T'fos Lashon Rishon (in which case, the Machsheves Z'man has in fact, taken effect when he thinks the second one, just like it did in the case of two Avodos).

(d)Rebbi Yochanan refutes the proof for Ilfa, in that it is more logical to establish the Seifa by two Avodos like the Reisha - because he sees nothing illogical about establishing the Seifa by both one and two Avodos, even though the Reisha is speaking by two Avodos exclusively.

11)

(a)According to Rebbi Yochanan, the opening words of Rebbi Yehudah in our Mishnah 'Zeh ha'Kelal' come to include - Avodah Achas ...

(b)... a Kashya on Ilfa - who establishes it specifically by two Avodos (as we just explained) ...

(c)... to which we have no answer!