1)

(a)When the Mishnah says that all Kodshim animals that are mixed up with Chata'os ha'Meisos or with a Shor ha'Niskal must die, it really mean - that a Chata'os ha'Meisah or a Shor ha'Niskal becomes mixed up with lot of Kodshim animals ...

(b)... even if there are a thousand of them (See Tosfos Yom Tov).

(c)It will not suffice to let all the animals graze until they obtain a blemish (Yir'eh ad she'Yista'ev) and then redeem the one that is Asur - because this Heter does not apply to Isurei Hana'ah.

(d)Neither is the forbidden animal Bateil be'Rov - since Bitul be'Rov does not apply to live animals (See current and Tosfos Yom and the previous one).

2)

(a)There are - five cases of Chata'os Meisos.

(b)The first two are the baby of a Chatas and its Temurah, the third, a Chatas whose owner died, the fourth - where the owner brought another one in its stead and ...

(c)... the fifth - where it passed into its second year.

(d)They die - by being placed into a closed - in area (without food) until they die automatically.

3)

(a)The Tana Now lists cases where the Din is Yir'eh ad she'Yista'ev - which are all forbidden to go on the Mizbe'ach.

(b)They are subject to 'Yir'u' even though they are Pasul from going on the Mizbe'ach - because they are all Mutar be'Hana'ah.

(c)The first case on the list is an animal that has been involved in a sinful act - either bestiality was performed with it or it killed a person. which is nevertheless not Chayav Misah - because it speaks where two witnesses did not see the act.

(d)There are four possible reasons as to why the latter animal is not Chayav Misah, two of them because either there was only one witness or the owner admitted what happened. In the latter case, it is not Chayav Misah - due to the principle 'Modeh bi'Kenas Patur' (Someone who admits to a K'nas is Patur).

(e)The other two reasons are - a. because Beis-Din have not yet issued a ruling (See Tosfos Yom Tov), and b. because the owner of the animal is a Nochri.

4)

(a)The next two on the list of Yir'u ad she'Yista'avu are where a Muktzah - that has been designated for Avodah-Zarah (See also Tosfso Yom Tov) or a Ne'evad - that was actually worshipped, became mixed up with other Kodshim animals, both of which ...

(b)... are forbidden to go on the Mizbe'ach but are permitted to a Hedyot.

5)

(a)The first two of the last five cases are Esnan (an animal given to a prostitute as wages) and a M'chir - an animal that one gives in exchange for a dog.

(b)And the last three are Kil'ayim, T'reifah and Yotzei Dofen - that was born by a cesarean birth.

(c)The last five differ from the previous cases - inasmuch as they are all Chulin animals ...

(d)... and the case therefore is - where one Kodshim animal becomes mixed up in a number of them.

6)

(a)One cannot simply ...

1. ... Shecht them - because Shechting a Kodshim outside the Azarah is subject to Kareis. Nor can one ...

2. ... sell them as Olos, because they are Pasul.

(b)The Din therefore is 'Yir'u (they graze) ad she'Yista'avu - (until they obtain a blemish).

(c)When performing 'Yir'u ... ', the owner must use some of the money of the sale - to purchase (to the value of the most expensive animal among them) the same Korban (a Chatas or an Olah ... ) as the one that became mixed up with them (See Tosfos Yom Tov) ...

(d)... and declares 'Wherever the Korban is, its Kedushah is transferred on to this money'.

(e)The Mishnah finally rules that if a Kodshim animal becomes mixed up with Chulin Temimim - one sells all the Chulin to be brought as the same kind of Korban as the one with which they became mixed up.

7)

(a)If two Korbanos of the same kind (two Chata'os, Olos or Shelamim) become mixed up - the Kohen sacrifices each one in the name of its respective owner ...

(b)... taking care not to mention their names (See Tosfos Yom Tov).

(c)This ruling cannot apply to Kodshim belonging to men - since a man is obligated to perform Semichah on his Korban (but which he is not permitted to do with somebody else's [See Tosfos Yom Tov, previous DH]).

(d)We learn from the Pasuk "Daber el b'nei Yisrael ... ve'Samach ... " that - a woman is not obligated to perform Semichah on her Korban.

8)

(a)The previous ruling will not apply to two different kinds of Korban - since they differ either in the way the blood is placed, in the way it is burned or in the time-period for eating.

(b)The Mishnah therefore says about two different kinds of Korban that became mixed up - 'Yir'u ad she'Yista'avu ... '.

(c)This entails one of the purchasers having to pay out of his own pocket - since each one is obligated to purchase an animal to the value of the more expensive animal that became mixed up (See also Tosfos Yom Tov).

9)

(a)The previous ruling cannot apply if one of the animals is a B'chor or Ma'aser - because one is forbidden to redeem or sell them, even if they obtain a blemish.

(b)A B'chor that become blemished - is eaten by Kohanim; Ma'aser - by the owner.

(c)Consequently, if another Korban becomes mixed up with either a B'chor or a Ma'aser, after they have grazed and obtained a blemish - one eats them both as if they were B'chor or Ma'aser animals ...

(d)... taking care not to sell them in the butchery and not weigh them on scales (See Tosfos Yom Tov).

(e)And the owner of the other Korban takes the value of the more expensive animal and declares that the Kedushah of his Korban should be transferred on to the money, with which he then purchases another Korban.

10)

(a)The only two Korbanos that cannot become mixed up are a Chatas and an Asham ...

(b)... because an Asham comprises a ram, something which a Chatas can never be (See Tosfos Yom Tov).

(c)Nor can a Chatas become mixed up with an Asham Metzora or an Asham Nazir either, even though they comprise not rams but lambs - because they too, are male, whereas a Chatas is always a female.

(d)Despite the fact that Chatas is generally a female and an Olah a male, it is nevertheless possible for a Chatas to become mixed up with an Olah - if it is the Chatas of the Nasi (which is a he-goat).

11)

(a)If an Asham becomes mixed up with a Shelamim, the Tana Kama holds 'Yir'u ... ', Rebbi Shimon - permits them both to be Shechted in the north and to be eaten with the Chumros of an Asham ...

(b)... by Kohanim, in the Azarah and for one day.

(c)Even though one is permitted to Shecht Kodshim Kalim in the north, the Tana Kama disagrees with Rebbi Shimon - because it will mean curtailing the time-period in which a Shelamim may be eaten from two days to one.

(d)If pieces of Kodshim Kalim ...

1. ... become mixed up with pieces of Kodshei Kodshim, or Kodshim Kalim ...

2. ... that can be eaten for two days become mixed up with pieces of Kodshim Kalim that can be eaten for one - they must be eaten with the Chumros of an Asham.

(e)An example of the latter case is - where a Shelamim (two days) becomes mixed up with a Todah (one day).

12)

(a)The problem with the limbs of a Chatas that become mixed up with those of an Olah is that - whereas the former are eaten, the latter are burned on the Mizbe'ach.

(b)Rebbi Eliezer rules that one places both sets of limbs on the Ma'arachah to burn - by considering the limbs of the Chatas as if they were wood.

(c)From the Pasuk...

1. ... in Vayikra (in connection with yeast (with reference to the Sh'tei ha'Lechem) and honey (with reference to the dates of Bikurim) "ve'el ha'Mizbe'ach Lo Ya'alu le'Re'ach Nicho'ach" that - although bringing them on the Mizbe'ach as a Korban is prohibited, one is permitted to bring them on the Mizbe'ach as firewood, and from ...

2. ... there "Lo Saktiru mimenu Isheh la'Hashem" - that the same applies to the Shirayim of all Korbanos.

13)

(a)The Chachamim hold 'Te'ubar Tzuraso' meaning that - they should be left overnight to become Nosar ...

(b)... and then burned in the Beis ha'Deshen (in the Azarah).

(c)They reject Rebbi Eliezer's solution - because bringing the limbs of a Chatas on the Mizbe'ach is subject to the La'av of "Lo Saktiru mimenu Isheh la'Hashem" ...

(d)... from which Chazal extrapolate that 'Anything, part of which goes on the Mizbe'ach (the Emurim) one is forbidden to burn as a fire-offering to Hashem' (See Tosfos Yom Tov).

(e)The Halachah is - like the Chachamim.

14)

(a)If the limbs of a Kasher Olah (See Tiferes Yisrael) become mixed up with limbs of a Ba'al-Mum, Rebbi Eliezer permits the remaining heads or lower legs to be sacrificed in the event that a Kohen inadvertently brought up one of them - because we assume that the one that he sacrificed was the Ba'al-Mum.

(b)He only permits it however - on condition that the Kohen subsequently sacrifices them two limbs at a time (one of which is bound to be Kasher).

(c)According to the Chachamim - even if the Kohen has brought them all on the Mizbe'ach except for one, it must be burned in the Beis ha'Sereifah.

(d)When they say 'except for one' they must mean 'except for one pair' - because otherwise, even Rebbi Eliezer will concede that it must be burned.

15)

(a)The Mishnah rules that if the blood of Kodshim becomes mixed with water, it remains Kasher (to be sprinkled) - provided the mixture resembles blood (See Tosfos Yom Tov DH 'Dam she'Nis'arev' & 'Im Yesh ... ').

(b)Even if it does however, it will be Pasul - if it is the blood that fell into the water (because we then apply the principle 'Kama Kama Bateil' [each drop becomes Bateil as it falls into the water] See Tosfos Yom Tov).

(c)In a case where the blood becomes mixed with (red) wine, the Tana says - that we assess whether the mixture would resemble blood or water, and rule accordingly.

(d)The Tana Kama issues the same ruling - in a case where the blood becomes mixed with the blood of a Beheimah or of a Chayah (and it is Kasher if it would resemble blood) ...

(e)... even if the blood of the animal exceeds the blood of the Korban.

16)

(a)Rebbi Yehudah however, rules that blood is not Mevatel blood - based on the principle 'Miyn be'Miyno Lo Bateil' ...

(b)... even if one drop of the blood of a Korban falls into a large dish containing the blood of another animal (See Tosfos Yom Tov DH 'Nis'arev ... ' & 'Rebbi Yehudah Omer ... ').

(c)The Halachah is - like the Tana Kama.

17)

(a)The Mishnah now discusses the blood of Kodshim that becomes mixed with the blood of Pesulin - (e.g. blood of a Korban that was Shechted with the intention of sprinkling its blood after its time-period expired [See also Tosfos Yom Tov]).

(b)The Tana rules that it must be poured into the Amah - the stream that flowed through the Azarah on its way to the valley of Kidron.

(c)We do not apply the same ruling here as we did in the previous Mishnah ('that if, assuming the Pasul blood was water, the Kasher blood would be recognizable in it, it is Kasher)- in case one comes to declare Kasher, Pasul blood on its own (See Tosfos Yom Tov).

18)

(a)The Tana Kama rules that, if Kasher blood becomes mixed with Dam ha'Tamtzis ((the second blood, that did not gush out when the animal was Shechted) - it must be poured out into the Amah ...

(b)We learn from the Pasuk in Acharei-Mos "Ki Nefesh Kol Basar be'Dam hu, va'Ani Nasati lachem al ha'Mizbe'ach Lechaper" that - it is only Dam ha'Nefesh that goes on the Mizbe'ach to atone, but not Dam ha'Tamtzis.

(c)Rebbi Eliezer permits the Kohen to sprinkle the mixture Lechatchilah - since it is unusual for the Dam ha'Tamtzis to exceed the Dam ha'Nefesh (in which case it is equivalent to Dam Chulin that became mixed up with Dam Kodshim).

(d)The Tana Kama disagrees with him - because, since sometimes it does, the Chachamim decreed where it doesn't on account of where it does (See Tosfos Yom Tov DH 'Rebbi Eliezer Machshir').

(e)In the previous case (where the blood becomes mixed with the blood of Pesulin) however - Rebbi Eliezer will concede to the Tana Kama, because there it is common for the blood of the Pesulin to exceed that of the Kasher animal [Ibid.]).

19)

(a)If the Kohen went ahead and sprinkled the blood on the Mizbe'ach without asking what to do, the Tana Kama rules that - the Korban is Kasher.

(b)The Halachah is - like the Tana Kama.

20)

(a)In a case where the blood of Temimim becomes mixed with the blood of Ba'alei Mumin - the Mishnah issues the same ruling as (the Tana Kama) in the previous Mishnah (Yishafech le'Amah).

(b)Rebbi Eliezer concedes to the Tana Kama in this case - because if the Kohen were to sprinkle the blood, he would transgress the La'av of "Lo Sakrivu" (See Tosfos Yom Tov)..

(c)If the two bloods become mixed up after they have been poured into cups, Rebbi Eliezer and the Chachamim - argue as to whether one pours out the blood into the Amah (Tana Kama) or whether one sprinkles it (Rebbi Eliezer), as they did in the previous Mishnah ...

(d)... even if all the cups have already been sprinkled except for one.

(e)In spite of having argued over 'the limbs', the Tana Kama and Rebbi Eliezer see fit to argue again over 'the cups', because we might otherwise have thought that Rebbi Eliezer will concede to the Chachamim in the latter case - that it should be poured out into the Amah, since (unlike the former) no Kasher Avodah has yet been performed with the Korban (See Tosfos Yom Tov).

21)

(a)The Mishnah now discusses a case where blood that is placed below the Chut ha'Sikra (such as that of an Olah and of most other Korbanos) becomes mixed with blood that is placed above it - which can only be the blood of a Chatas.

(b)According to Rebbi Eliezer, the Kohen first places some of the mixture above the Chut ha'Sikra - and we consider the rest of the blood as if it was water (seeing as he does not intend to sprinkle it there [See Tiferes Yisrael]).

(c)After that - he places some blood below the Chut ha'Sikra ...

(d)... not vice-versa - because the Avodah of the Chatas always precedes that of the other Korbanos.

(e)The subsequent placing of the blood of the Olah below the Chut ha'Sikra is considered the beginning of the placing of the blood of the Olah. The placing of the blood of the Chatas - is considered like pouring out the Shirayim (the remainder of the blood) of the Chatas.

22)

(a)The Chachamim rule that - the mixture must be poured out into the Amah.

(b)However, if the Kohen places the blood above the Chut ha'Sikra without consulting an authority - the Korban is Kasher ...

(c)... seeing as, when all's said and done, the blood (of the Chatas was placed above the Chut ha'Sikra [See Tosfos Yom Tov]).

(d)The Halachah is - like the Tana Kama.

23)

(a)The Mishnah now discusses a cupful of blood (See Tosfos Yom Tov) of a Korban that requires one Matanah which becomes mixed up with another cupful of blood of a Korban that requires one Matanah or one that requires four Matanos becomes mixed up with another cupful of blood of a Korban that requires four Matanos, which in this case means - two Matanos that are four.

(b)The ...

1. ... former case is - where the blood of a B'chor becomes mixed up with that of Ma'aser Beheimah.

2. ... latter case is - where the blood of a Shelamim becomes up with that of an Olah or of an Asham.

(c)The Tana rules ...

1. ... in the former case that - one places one Matanah from each cup, and ...

2. ... in the latter case - four (i.e. two) Matanos from each cup.

(d)Both rulings are straightforward - since in both case, both sets of Matanos are placed below the Chut ha'Sikra.

24)

(a)If a cupful of blood of a Korban that requires one Matanah becomes mixed up with another cupful of blood of a Korban that requires four Matanos, Rebbi Eliezer says that the Kohen performs four Matanos with each one. According to Rebbi Yehoshua - he places one Matanah ...

(b)... since even Korbanos that require four Matanos will suffice with one Bedi'eved (as we learned in the fourth Perek).

(c)Rebbi ...

1. ... Eliezer objects to Rebbi Yehoshua's opinion inasmuch as - by placing only one Matanah, the Kohen transgresses Bal Tigra (diminishing from the Mitzvah [See Tosfos Yom Tov]).

2. ... Yehoshua objects to Rebbi Eliezer's opinion in that - on the contrary, by placing four Matanos, he transgresses 'Bal Tosif' (adding to the Mitzvos [See Tosfos Yom Tov]).

(d)Each one refutes the other's objection - by arguing that 'Bal Tigra'/'Bal Tosif' is only said when the article concerned is on its own (See Tosfos Yom Tov).

(e)Rebbi Yehoshua finally supports his opinion - by pointing out that it is preferable to make less Matanos than more, because then one's transgression does not entail an act ('Shev ve'Al Ta'aseh Adif').

25)

(a)The Mishnah rules, in a case where blood that needs to be placed inside - (in the Heichal) becomes mixed up with blood that needs to be sprinkled outside - (in the Azarah), the mixture must be poured into the Amah.

(b)Rebbi Eliezer, who said, in Mishnah 9, 've'Ro'reh Ani ... Ke'ilu hein Mayim' agrees with the ruling here.

(c)According to him, the Kohen cannot first place some blood ...

1. ... outside and then inside - because the blood of the P'nimi (like the blood that is placed above there) must be given precedence.

2. ... inside and then outside - because in the event that the outside blood is that of a Chatas or an Asham, it becomes Pasul as soon as it is brought inside (See Tiferes Yisrael).

(d)Nor is he permitted to render Pasul the Dam Chitzonim in order to be Machshir the Dam P'nimi'yim (Lechatchilah), even though Bedieved, the Peminiyim would be Kasher if he did (as we shall now see).

26)

(a)If the Kohen goes ahead and places the blood first outside and then inside - it is Kasher (See Tiferes Yisrael & Tosfos Yom Tov).

(b)According to the Chachamim, the same will apply if he places it first inside and then outside. According to Rebbi Akiva however - the blood of any outer Korban is Pasul if it is taken inside (See Tosfos Yom Tov DH 'she'Hayah Rebbi Akiva ... ').

27)

(a)The Chachamim agree with Rebbi Akiva regarding the blood of a Chatas ...

(b)... which they learn from the Pasuk in Tzav "ve'Chol Chatas asher Yuva ... ba'Eish Yisaref".

(c)Rebbi Eliezer compares - the blood of an Asham to that of a Chatas in this regard.

(d)The Halachah is - like the Chachamim.

28)

(a)The Mishnah now discusses a Chatas whose blood the Kohen received in two cups. The Tana rules that, if one of them is subsequently taken outside - the one that remains in the Azarah is Kasher.

(b)If one of the cups is taken inside (the Heichal), Rebbi Yossi ha'Gelili is Machshir the one that remains outside - in the Azarah.

(c)The Chachamim - declare it Pasul.

(d)They learn it from the Pasuk (in Tzav, in connection with the Chatas) " ... asher Yuva mi'Damah el ha'Kodesh Penimah" - which implies that if some of the blood of a Chatas is taken into the Heichal, all of it becomes Pasul.

29)

(a)Rebbi Yossi ha'Gelili learns a Kal va'Chomer from Chutz, where Machshavah renders Pasul, yet when some of the blood is taken out, the remainder remains Kasher, how much more so P'nim ('Makom she'Ein Machshavah Poseles'). When he says ...

1. ... 'where Machshavah renders Pasul', he means that - a Machsheves Chutz (during the Shechitah) renders the Korban Pasul ...

2. ... 'Makom she'Ein Machshavah Poseles, P'nim' - that a similar Machsheves P'nim does not render the Korban Pasul.

(b)The Halachah is - like the Chachamim.

30)

(a)We learn from the Pasuk in Mishpatim "u'Basar ba'Sadeh T'reifah Lo Socheilu" - that if the Basar of ...

1. ... Kodshei Kodshim is taken outside the walls of the Azarah or if the Basar of

2. ... Kodshim Kalim - is taken outside the walls of Yerushalayim - it becomes Pasul.

(b)The above Dinim do not pertain to the Basar as well - because the Basar of Kodshim that is taken into the Heichal remains Kasher.

(c)We learn this from the "above-mentioned Pasuk " ... asher Yuva mi'Damah el ha'Kodesh Penimah" - which implies "from its blood", 'but not from its Basar'.

31)

(a)Regarding the Chachamim's ruling (in the case of 'Nichnas Echad meihem li'Fenim'), Rebbi Eliezer comments that the (Chitzon) blood is Pasul even if the Kohen did not sprinkle the (Penimi) blood (See Tosfos Yom Tov). According to Rebbi Shimon - it is only Pasul if he actually sprinkles it (See Tosfos Yom Tov) ...

(b)... in the Heichal.

(c)Rebbi Yehudah maintains that the Chitzon blood is in any event Kasher (See Tosfos Yom Tov) - provided the Kohen brought in the blood be'Shogeg.

(d)The Halachah is - like Rebbi Yehudah.

32)

(a)Kodshim that are Tamei and Kodshim that left the Azarah and are subsequently returned, if they are then placed on the Mizbe'ach - are not taken down.

(b)But the Tzitz appeases - only the former.

(c)We learn this from the Gezeirah Shavah "ve'Nasa Aharon es Avon ha'Kodashim" (in Tetzaveh, in connection with the Tzitz) "Kol Ish asher Yikrav mi'Kol Zar'achem el ha'Kodshim ... ve'Tum'aso Alav)" (in Emor) - inasmuch as the latter 'Kodshim', like the former one, is speaking about Tum'ah (exclusively [See Tosfos Yom Tov]).