1)

(a)We learn from the Pasuk in Emor (in connection with a Zar) "ve'Yinazru mi'Kodshei b'nei Yisrael, ve'Lo Yechal'lu ... " - that a Zar who performs the Avodah invalidates it (See Tosfos Yom-Tov).

(b)The Tana adds a long list of others who invalidate the Avodah, beginning with an Onein - on the day that one of his close relatives dies, a T'vul-Yom and a Mechusar Begadim.

(c)A Kohen Gadol does not invalidate the Avodah if he performs it whilst he is an Onein (See reference in Tosfos Yom Tov).

(d)We learn that a T'vul-Yom invalidates the Avodah from the Pasuk in Emor - "u'Va ha'Shemesh ve'Taher".

2)

(a)Regarding the Din of Mechusar Begadim, the Avodah will become Pasul via a Kohen ...

1. ... Hedyot - who wears less than the four Bigdei Kehunah, and a Kohen ...

2. ... Gadol - who wears less than the eight (See Tosfos Yom Tov).

(b)A Kohen who wears more than the prescribed amount of clothes - also invalidates the Avodah (See Tosfos Yom Tov).

(c)In connection with the current ruling, we learn from the Pasuk in Tzav "Yilbash al Besaro" that - nothing may interrupt between the Bigdei Kehunah and the Kohen's body ...

(d)... and that includes the Tefilin shel Yad, which form a Chatzitzah between the Begadim and the flesh.

(e)The Kohen Gadol nevertheless wears the Tefilin shel Rosh - which is placed on the hair that is visible between the Tzitz and the turban (and is not therefore a Chatzitzah.

3)

(a)Next on the list is a 'Mechusar Kipurim'. Besides a Zav and a Zavah, does this incorporates - one of the above who Toveled by day, and is waiting after nightfall of the eighth day to bring his Korban after sunrise.

(b)It incorporates - a Metzora and a Yoledes.

(c)We learn that he invalidates the Avodah from the Pasuk in Tazri'a (in connection with the Korban of a Yoledes) "ve'Chiper alehah ha'Kohen ve'Taheirah" - which implies that as long as the Kohen has not nbrought her Korban, she remains Tamei.

(d)The Korban permits her (and the other Mechusrei Kaparah) - to eat Kodshim and enter the Beis ha'Mikdash.

4)

(a)We learn from the Gezeirah Shavah "Chukas Olam" "Chukas Olam" from Mechusar Begadim that - also a Kohen who performs the Avodah without having washed his hands and feet - invalidates it.

(b)When performing Kidush Yadayim ve'Raglayim - the Kohen neither stands nor stands, but leans (See Tosfos Yom Tov).

(c)Whilst performing the Mitzvah - he places his right hand on his right foot and his left hand on his left foot.

(d)From the word "Mimenu" (in the Pasuk in Ki Sissa [in connection with the Kiyor from which the Kohen washed] "ve'Rachatzu Aharon u'Vanav mimemu ... ") - we learn that he performs the Mitzvah by causing the water to flow from the Kiyor (via a tap) rather than dipping his hands and feet into it.

(e)The Kohanim are permitted to use - any water for the Mitzvah.

5)

(a)A Kohen Areil, Tamei (See Tosfos Yom Tov) and one who is sitting also renders the Avodah Pasul. We learn Areil from the Pasuk in Yechezkel "Kol ben Neichar, Areil Leiv ve'Areil Basar" - by comparing 'Areil' to 'ben Neichar', who obviously invalidates it (See Tos Yom Tov).

(b)We learn that sitting invalidates the Avodah from the Pasuk in Parshas Shoftim - "La'amod le'Shareis".

(c)And we learn that a Kohen who is standing on something other than the floor does too (See Tosfos Yom Tov), from the K'lei Shareis - which sanctify only something that is placed directly on them, but not if they are lying on something in between ...

(d)... because the floor of the Azarah is Kodesh just like the inside of a K'li Shareis.

(e)The Tana adds ...

1. ... 'al-Gabei Beheimah' to teach us that - even the flesh of an animal is considered a Chatzitzah between the flesh of his feet and the floor of the Azarah, and ...

2. ... 'al-Gabei Raglei Chavero' - to add that even human flesh is (See also Tosfos Yom Tov).

6)

(a)According to the Tana Kama, a Kohen who receives the blood (Kabalah) with his left hand also renders the Avodah Pasul. He learn it from the Pasuk in Vayikra "ve'Lakach ha'Kohen mi'Dam ha'Chatas be'Etzba'o, ve'Nasan ... " - because whenever the Torah writes "Yad" or "Etzba", it refers the right hand ...

(b)... which we know from Metzora, by whom the Torah specifically writes "ve'Taval ha'Kohen es Etzba'o ha'Yemanis".

(c)According to Rebbi Shimon - Kabalah with the left hand does not invalidate the Avodah.

(d)Bearing in mind that the Pasuk writes "be'Etzba'o" in between "ve'Lakach" and "ve'Nasan", the basis of ...

1. ... Rebbi Shimon's ruling is - because "Etzba" refers to "ve'Nasan" that follows it and not to "ve'Lakach" that precedes it, whereas according to ...

2. ... the Tana Kama - it refers to both (See Tos Yom Tov).

7)

(a)If the Kohen gathers blood from the floor and sprinkles it on the Mizbe'ach - the Mishnah declares the Korban Pasul.

(b)He learns it from the words (in the Pasuk in Acharei Mos) "ve'Lakach mi'Dam ha'Par" which cannot be understood the way it stands - because the Pasuk in Vayikra writes - "ve'es Kol Dam ha'Par Yishpoch ... ".

(c)He therefore reads it as if it was written "ve'Lakach Dam me'ha'Par" ...

(d)... by moving the "Mem" from the front of "me'ha'Dam" to the front of "ha'Par" (based on the principle "Gor'in Os u'Mosifin").

8)

(a)If the Kohen places the blood on the ramp (Tosfos Yom Tov) or on the wall of the Mizbe'ach at a point where there is no Y'sod - the Korban is Pasul ...

(b)... inasmuch as the Basar cannot be eaten ...

(c)... though the owner is Yotzei.

9)

(a)The Tana now discusses the blood of a Korban that should be placed below - the 'Chut ha'Sikra' (the red thread that went round the Mizbe'ach dividing the upper half of the Mizbe'ach from the lower half) but is placed above (See Tiferes Yisrael), and vice-versa.

(b)There too - he declares it Pasul (See Tiferes Yisrael).

(c)When he adds 've'Ein bo Kareis' he is referring to - someone who subsequently eats the Korban (See Tosfos Yom Tov.

(d)And he incorporate in this ruling - Korbanos whose blood should have been placed inside the Heichal (on the Mizbach ha'Ketores or in the Kodesh Kodshim) but were sprinkled outside (on the Mizbach ha'Olah), and vice-versa.

10)

(a)The Mishnah declares Pasul a 'Zevach' - (a Shelamim or any other Korban that can be eaten) which the owner Shechts with the intention of sprinkling its blood...

(b)... or even only some of its blood outside the Azarah. And the same will apply ...

(c)... if he has in mind ...

1. ... to burn even a k'Zayis of the Emurim or ...

2. ... to eat even a k'Zayis of Basar outside (the prescribed location).

(d)And he includes in this ruling even a k'Zayis of the skin of the Alyah (the fat-tail of a lamb [See Tosfos Yom Tov]), a problem if the skin was considered part of the Alyah - since it would then be included in the principle stated in the next Mishnah that if one has in mind to burn outside something that is normally burned, it is Pasul'.

(e)Consequently, the fact that he inserts it here proves that - the skin of the Alyah is not considered part of the Alyah (that is normally burned, but something that is normally eaten).

11)

(a)In a parallel case to the previous one only where the owner Shechts the Zevach with the intention of doing the same things (though not a Shelamim) on the following day, the Tana issues the same ruling ...

(b)... with the difference that a person who eats it is Chayav Kareis.

(c)The latter case is known as - 'Pigul' ...

(d)... for which one is Chayav Kareis (See Tosfos Yom Tov) - even if he subsequently eats it within the allotted time.

12)

(a)In the K'lal (principle) that covers the previous two rulings (Chutz li'Mekomo and Chutz li'Zemano), the Mishnah adds to the case of someone who Shechts with the intention of sacrificing what is normally burned or eating what is normally eaten in the wrong place or time that - the same will apply if he performs any of the other three Avodos (Kibeil, Halach ve'Zarak) with that in mind.

(b)We learn this from the Pasuk in Tzav "ve'Im He'achol Ye'achel mi'Besar Zevach Shelamav ba'Yom ha'Shelishi Lo Yeratzeh ha'Makriv oso, Lo Yechashev lo, Pigul Yih'yeh" with reference to - where the owner Shechts his Shelamim ... having in mind to eat it on the third day.

(c)It cannot be referring to a Korban that one actually eats on the third day because a. ...

1. ... if the animal was Kasher up to that point, how can it suddenly become Pasul and b. ...

2. ... "Lo Yechashev" implies that it became Pasul via a wrong Machshavah.

13)

(a)Before one can be Chayav Kareis, the Mishnah requires - the Matir to subsequently be sprinkled (See Tosfos Yom Tov) in the correct manner (without another P'sul other than Pigul ['Kareiv ha'Matir ke'Mitzvaso']).

(b)The Matir is the blood, which permits the Korban to be eaten.

(c)We learn it from the words "Lo Yeratzeh" (See Tosfos Yom Tov [by comparing it to a Kasher Korban]) - inasmuch as just as a Korban only becomes Kasher if the blood is sprinkled be'Hechsher, so too, does it only become Pasul under the same condition.

14)

(a)The Mishnah gives two examples of 'Kareiv ha'Matir ke'Mitzvaso'. The first is where the Korban is Shechted in silence - without a Machsheves P'sul, and certainly where he had the correct Machshavah [See Tosfos Yom Tov]), and the blood, received, carried or sprinkled it with a Machsheves Chutz li'Zemano.

(b)The second case is - where the Korban is Shechted she'Lo bi'Zemano, and the blood, received, carried or sprinkled with silence.

(c)The first example of 'Lo Kareiv ha'Matir ke'Mitzvaso' is where the Korban is Shechted Chutz li'Mekomo, and the blood received, carried or sprinkled with a Machsheves Chutz li'Zemano, the second - where the Korban is Shechted Chutz li'Zemano, and the blood received, carried or sprinkled with a Machsheves Chutz li'Mekomo.

(d)The Tana lists the third example as 'Shachat, Kibeil, Halach ve'Zarak Chutz li'Mekomo' by which he means that - either Shachat, or Kibeil or Halach, Chutz li'Mekomo.

(e)With regard to Pesach and Chatas, he presents the same three examples of 'Lo Kareiv ha'Matir ke'Mitzvaso' - substituting 'she'Lo li'Shemo' for 'in silence'.

15)

(a)The Tana rules that - ' Le'echol k'Zayis ba'Chutz u'k'Zayis le'Machar is Pasul but is not subject to Kareis.

(b)This is basically the same as the previous case of 'she'Lo Kareiv ha'Matir ke'Mitzvaso' - only whereas the former is speaking about two Avodos ('Shachat al-M'nas Le'echol k'Zayis ba'Chutz, ve'Kibeil al-M'nas Le'echol k'Zayis le'Machar'), here it is speaking about the same Avodah.

(c)He issues the same ruling about ...

1. ... 'k'Zayis le'Machar u'k'Zayis ba'Chutz', and ...

2. ... 'k'Chatzi Zayis ba'Chutz u'k'Chatzi Zayis le'Machar', or vice-versa.

16)

(a)Rebbi Yehudah disagrees with the Tana Kama. He draws a distinction - between where the Machsheves Z'man preceded the Machsheves Makom ('Pigul ve'Yesh bo Kareis') and vice-versa ('Pasul ve'Ein bo Kareis').

(b)He does not hold that a second Machshavah detracts from the first one, even by one Avodah, based on the principle 'T'fos Lashon Rishon' (the first Lashon negates the second one).

(c)The Chachamim rule either way - Pasul ve'Ein bo Kareis (See Tiferes Yisrael).

(d)Whereas if he has in mind to eat half a k'Zayis Chutz li'Zemano And to burn half a k'Zayis Chutz li'Zemano - the Korban remains Kasher ...

(e)... because eating and burning do not combine to make up a Shi'ur (See Tosfos Yom Tov).