(b)Who, besides a Zav and a Metzora, becomes a Mechusar Kipurim after nightfall?
(c)What common ruling does the Mishnah issue regarding both a T'vul-Yom and a Mechusar Kipurim?
1)
(a)A ...
1. ... T'vul-Yom is - a Tamei person who has Toveled in a Mikvah and is waiting for nightfall.
2. ... Mechusar Kipurim is - one of three Teme'im who remain obligated to bring a Korban the next day, after they have Toveled and night has fallen.
(b)Besides a Zav and a Metzora - a Yoledes becomes a Mechusar Kipurim after nightfall.
(c)The Mishnah rules that both a T'vul-Yom and a Mechusar Kipurim - do not receive a portion of Kodshim to eat after nightfall.
2)
(a)How do we learn the previous ruling from the Pasuk in Tzav "ha'Kohen ha'Mechatei osah Yochlenah"?
(b)Why can we not interpret the Pasuk literally, to mean that a Kohen who is not fit to perform the Avodah at the time that it is brought, may not eat it?
(c)How do we ...
1. ... therefore translate "Yochlenah"?
2. ... then know that only a Kohen who is fit to eat it receives a portion, but not one who is not?
(d)Who else therefore receives a portion, even though he is not fit to perform the Avodah?
(e)From where do we know that a Ba'al-Mum ...
1. ... receives a portion of Kodshim?
2. ... is permitted to eat it?
2)
(a)We learn the previous ruling from the Pasuk in Tzav "ha'Kohen ha'Mechatei osah Yochlenah" - which implies that a Kohen who is fit to perform the Avodah receives a portion (See Tos. Yom-Tov), but not a Kohen who is not.
(b)We cannot interpret the Pasuk literally, to mean that a Kohen who is not fit to perform the Avodah at the time that it is brought may not eat it - because of a Kohen Katan, who is not fit to perform the Avodah, yet he is permitted to eat Kodshim (See Tos. Yom-Tov (Ibid.).
(c)We ...
1. ... therefore translate "Yochlenah" - as 'receives a portion', and ...
2. ... we know that only a Kohen who is fit to eat it receives it, but not one who is not - since the Torah expresses itself using the word "Yochlenah".
(d)Consequently - also a Ba'al-Mum, who is fit to eat Kodshim, also receives a portion, even though he is unfit to perform the Avodah.
(e)And we know that a Ba'al-Mum ...
1. ... receives a portion of Kodshim - from te Pasuk in Tzav "Kol Zachar bi'Venei Aharon Yochlenah".
2. ... is permitted to eat it - from the Pasuk in Emor (in connection with a Ba'al-Mum) "Lechem Elokav ... u'min ha'Kodshim Yocheil" (See 4b & 4c).
3)
(a)On what condition is an Onein permitted to touch Kodshim?
(b)What distinction does the Tana draw between an Onein and a Ba'al-Mum?
(c)What if it is a permanent blemish?
(d)What does he not permit a Ba'al-Mum to do?
3)
(a)An Onein is permitted to touch Kodshim (See Me'oros ha'G'ra) - provided he Toveled and did not take his mind off the Tevilah.
(b)The Tana - forbids an Onein to receive a portion to eat after nightfall (See Tosfos Yom Tov), but permits a Ba'al-Mum to do so ...
(c)... even if it is a permanent blemish (See Tosfos Yom Tov).
(d)He does not however, permit a Ba'al-Mum - to bring a Korban (See Tosfos Yom Tov).
4)
(a)What does the Mishnah say about Pesulim other than Ba'alei-Mumin, who are unfit to perform the Avodah?
(b)What do we learn from the Pasuk (there) "Kol Zachar bi'Venei Aharon Yochlenah"?
(c)Why can this Pasuk not refer to eating it (without receiving a portion)?
4)
(a)The Mishnah forbids all Pesulim (other than Ba'alei-Mumin) who are unfit to perform the Avodah - to receive a portion of Kodshim.
(b)We learn from the Pasuk (there) "Kol Zachar bi'Venei Aharon Yochlenah" - that a Ba'al-Mum does receive a portion (even though all other Pesulim do not).
(c)This Pasuk cannot refer to eating it (without receiving a portion) - since we already know that from "u'min ha'Kodshim Yocheil" (as we explained earlier).
5)
(a)Does a Kohen who is Tamei at the time of Z'rikas ha'Dam but Tahor when the Chalavim are burned receive a portion of Basar?
(b)We learn this from the Pasuk "ha'Makriv es Dam ha'Shelamim ve'es ha'Cheilev mi'Benei Aharon lo Tih'yeh Shok ha'Yamin le'Manah". Which principle does this Pasuk teach us?
(c)What other Din do we learn from there?
(d)How about them receiving a portion of the skin?
5)
(a)A Kohen who is Tamei at the time of Z'rikas ha'Dam but Tahor when the Chalavim are burned - does not receive a portion
(b)We learn this from the Pasuk "ha'Makriv es Dam ha'Shelamim ve'es ha'Cheilev mi'Benei Aharon lo Tih'yeh Shok ha'Yamin le'Manah", which teaches us that - in order to receive a portion, the Kohen must be Tahor from the time the blood is sprinkled until the Chalavim are burned on the Mizbe'ach.
(c)We also learn from there that - if he became Tamei between the Zerikas ha'Dam and the burning of the fat-pieces, he does not receive a portion either (See Tosfos Yom Tov).
(d)Whoever does not receive a portion in the Basar - does not receive a portion in the skin either (See Tosfos Yom Tov).
Mishnah 2
6)
(a)What does the Mishnah mean when it says 'Kol she'Lo Zachah ha'Mizbe'ach bi'Vesarah (Wherever the Mizbe'ach has not merited its Basar)'?
(b)What does the Tana then say about the skin?
(c)How does he learn it from the Pasuk in Tzav "Olas Ish"?
6)
(a)When the Mishnah says 'Kol she'Lo Zachah ha'Mizbe'ach bi'Vesarah (Wherever the Mizbe'ach has not merited its Basar', it means - if a P'sul occurred to the Basar before the blood has been sprinkled (See Tosfos Yom Tov).
(b)The Tana then rules that - the Kohanim do not receive the skin.
(c)He learns it from the Pasuk in Tzav "Olas Ish" - which implies that the owner has been Yotzei with his Korban (See Tosfos Yom Tov DH 'Orah la'Kohanim').
7)
(a)What happens to the skin of an Olah that is brought ...
1. ... she'Lo li'Shemah (and which is therefore not ascribed to the owner)?
2. ... by a woman?
(b)We learn the latter ruling from the words there "Or ha'Olah" (which is a Ribuy). Whose Olah (besides that of a woman) does this incorporate?
(c)Then why does the Torah write "Olas Ish"?
7)
(a)The skin of an Olah that is brought ...
1. ... she'Lo li'Shemah (and which is therefore not ascribed to the owner) - goes to the Kohanim, too, and so does the Olah that is brought ...
2. ... by a woman.
(b)We learn the latter ruling from the words there "Or ha'Olah" (which is a Ribuy). Besides that of a woman, it incorporates - the Olah of an Eved (See Tosfos Yom Tov).
(c)And the Torah writes "Olas Ish" - to preclude the skin of Bedek ha'Bayis which is Kadosh like the Basar.
Mishnah 3
8)
(a)What distinction does the Mishnah draw between the skin of Kodshim Kalim and that of Kodshei Kodshim?
(b)How do we learn the former ruling from the Pasuk there "Or ha'Olah asher Hikriv la'Kohen, lo Yih'yeh"?
(c)Which other Korbanos (besides the Olah) does 'Kodshei Kodshim' incorporate?
8)
(a)The Mishnah rules that whereas the skin of Kodshim Kalim belongs to the owner, the skin of Kodshei Kodshim - goes to the Kohanim.
(b)We learn the former ruling from the Pasuk there "Or ha'Olah asher Hikriv la'Kohen, lo Yih'yeh" - which implies that the skin of whatever is not Kodshei Kodshim (like an Olah) does not go to the Kohen (See Tosfos Yom Tov).
(c)Besides the Olah) 'Kodshei Kodshim' incorporates - the Chatas and the Asham.
9)
(a)How do we learn Chatas and Asham from Olah with a Kal va'Chomer?
(b)What Pircha might we ask on the Kal va'Chomer from the Mizbe'ach?
(c)Then why don't we?
9)
(a)We learn the other Kodshei Kodshim from Olah with a Kal va'Chomer, in that - if an Olah, whose Basar the Kohanim do not receive, yet they receive the skin, Kal va'Chomer, Chatas ve'Asham, whose Basar they do receive.
(b)We might query the Kal va'Chomer from the Mizbe'ach - which receives the Basar, yet it does not receive the skin.
(c)However we don't - because no skin ever goes on the Mizbe'ach.
Mishnah 4
10)
(a)What distinction does the Mishnah draw (with regard to the skins) between Kodshim that became Pasul before the Hefshet (skinning) and Kodshim that became Pasul after the skinning?
(b)What did Rebbi Chanina S'gan ha'Kohanim testify?
(c)What exactly was he referring to?
(d)In which point does he disagree with the Tana Kama?
10)
(a)The Mishnah testifies that Kodshim which became Pasul before the Hefshet (skinning) - do not belong to the Kohanim (See Tiferes Yisrael) whereas those which became Pasul after the skinning - do (Ibid.).
(b)Rebbi Chanina S'gan ha'Kohanim testified - that he never saw skins being taken out to be burned.
(c)He was referring to a Korban - that was found to be a T'reifah after the skin has been removed ...
(d)He disagrees with the Tana Kama in that, according to him - even if the animal was Pasul before it was skinned, the Kohanim receive the skin if the P'sul is discovered only after it has actually been removed.
11)
(a)What does Rebbi Akiva extrapolate from Rebbi Chanina S'gan ha'Kohanim's testimony regarding a B'chor?
(b)Why is this a special Chidush regarding a B'chor more than by any other Korban?
(c)On what grounds do the Chachamim refute Rebbi Chanina's testimony?
(d)What do they therefore rule?
11)
(a)Rebbi Akiva extrapolates from Rebbi Chanina S'gan ha'Kohanim's testimony - that if someone skins a B'chor and then discovers that it is a T'reifah, the Kohanim may benefit from the skin (as if its blood had been sprinkled on the Mizbe'ach) ...
(b)... even though a B'chor which obtains a blemish and is Shechted (anywhere in Eretz Yisrael) may only be eaten (but not otherwise benefited from [See Tosfos Yom Tov]).
(c)The Chachamim refute Rebbi Chanina's testimony - inasmuch as 'I did not see' is not proof that it did not happen.
(d)They therefore rule that - if the animal was Pasul before it was skinned, the skin must be burned, irrespective of when the P'sul is discovered.
12)
(a)On what condition is the Halachah like Rebbi Akiva by a B'chor Ba'al-Mum?
(b)The Halachah is like the Chachamim by a B'chor Tamim that is Shechted. What happens to ...
1. ... the Basar?
2. ... the skin?
12)
(a)The Halachah is like Rebbi Akiva by a B'chor Ba'al-Mum - provided an expert has ruled that one is permitted to Shecht it (See Tosfos Yom Tov DH 'she'Ye'osu ha'Kohanim).
(b)The Halachah is like the Chachamim however, by a B'chor Tamim that is Shechted, in which case ...
1. ... the Basar - is buried and ...
2. ... the skin - burned (See Tosfos Yom Tov DH 'va'Chachamim Omrim ... ').
Mishnah 5
13)
(a)The Mishnah now discusses Parim ha'Nisrafim and Se'irim ha'Nisrafim. Besides ...
1. ... the bull on Yom Kipur, which two other bulls does 'Parim ha'Nisrafim' incorporate?
2. ... the goat of Yom Kipur, which other goat does 'Se'irim ha'Nisrafim' incorporate?
(b)Why are they titled 'ha'Nisrafim'?
(c)Under normal circumstances, they are burned in the Beis ha'Deshen. What is the 'Beis ha'Deshen'?
(d)What does the Tana mean when he says that they are also 'Metam'in Begadim'? What are they Metamei, besides the garments that the person is wearing?
(e)Whom do they automatically render Tamei?
13)
(a)The Mishnah now discusses Parim ha'Nisrafim and Se'irim ha'Nisrafim. Besides ...
1. ... the bull on Yom Kipur, 'Parim ha'Nisrafim' incorporates - the Par Kohen Mashi'ach and the Par He'elam Davar shel Tzibur.
2. ... the goat of Yom Kipur, 'Se'irim ha'Nisrafim' incorporates - the goat of Avodah-Zarah.
(b)They are titled 'ha'Nisrafim' - because they are entirely burned (outside the Beis ha'Mikdash, as we shall see shortly), including the Emurim, which normally go on the Mizbe'ach.
(c)Under normal circumstances, they are burned in the Beis ha'Deshen - an area outside Machaneh Shechinah, Leviyah and Yisrael.
(d)When the Tana says that they are also 'Metam'in Begadim', he means that - not only do the people concerned become Tamei, but so do the clothes that they are wearing and even clothes that they are touching whilst having contact with the animals.
(e)They automatically render Tamei - those who are carrying it (as we will explain shortly).
14)
(a)The Tana ascribes to them a different Din if they are not burned under normal circumstances. What does 'not under normal circumstances' mean?
(b)In which one of two locations must they then be burned?
(c)When are they burned ...
1. ... in the large Beis ha'Deshen in the Azarah?
2. ... in that of the Har ha'Bayis?
14)
(a)The Tana ascribes to them a different Din if they not burned under normal circumstances - if they became Pasul.
(b)They must then be burned - either in the large Beis ha'Deshen in the Azarah (that is designated to burn Pesulei ha'Mukdashin) or in the one in the Har ha'Bayis (the section outside the Beis ha'Mikdash [See Tosfos Yom Tov]).
(c)They are burned ...
1. ... in the large Beis ha'Deshen in the Azarah - if they became Pasul before leaving the Azarah (irrespective of whether the Z'rikah has already taken place), and ...
2. ... in that of the Har ha'Bayis - if they became Pasul after that.
Mishnah 6
15)
(a)How do they transport the Parim and the Se'irim ha'Nisrafim to the Har ha'Zeisim to be burned?
(b)What distinction does the Tana Kama draw between those carrying the poles (See Tiferes Yisrael) in front and those carrying it at the back (with regard to being Metamei Begadim)?
15)
(a)They transport the Parim and the Se'irim ha'Nisrafim to the Har ha'Zeisim to be burned - hanging from poles (that are carried horizontally).
(b)The Tana Kama rules that - the clothes of those who are carrying the poles (See Tiferes Yisrael) in front become Tamei as soon as they have exited the walls of the Azarah (See Tosfos Yom Tov), but not the clothes of those who are carrying it at the back until they too have exited.
16)
(a)According to Rebbi Shimon, none of the carriers are Metamei Begadim. Who is?
(b)At which stage then do they become Tamei?
(c)From where does he learn it?
(d)Whose clothes then become Tamei?
16)
(a)According to Rebbi Shimon, none of the carriers are Metamei Begadim - only those who are involved in burning it (See Tosfos Yom Tov).
(b)They become Tamei - from the time that the fire has ignited the majority of the animal.
(c)He learns it - from the Pasuk in Acharei Mos "ve'ha'Soref osam Yechabes Begadav".
(d)The clothes of - all those who assist in burning the bull or the goat become Tamei.
17)
(a)What does Rebbi Shimon then learn from "Osam" (in the Pasuk "ve'ha'Soref osam")? At which stage do they no longer become Tamei?
(b)Like whom is the Halachah?
(c)What happens to someone who is not involved with carrying the Parim u'Se'irim ha'Nisrafin (according to the Chachamim) or with burning them (according to Rebbi Shimon) who touches them?
17)
(a)Rebbi Shimon then learns from the word (there) "Osam" that - once the flesh is entirely burned (See Tosfos Yom Tov), they no longer become Tamei.
(b)The Halachah is - like the Tana Kama.
(c)Someone who is not involved with carrying the Parim u'Se'irim ha'Nisrafim (according to the Chachamim) or with burning them (according to Rebbi Shimon) who touches them - remains Tahor.
