Question: According to him, what is the difference that we exclude Mosros more than Olas Tamid?

Answer: It is logical to exclude Mosros more, because initially there were of a person.

Question: What was the question? R. Yehudah, who excludes here Olas Hekdesh, he said below that it goes to Nidvas Tzibur!

It teaches that there were six boxes for Nedavah. (The Kohanim buy Korbanos with the coins and offer them.) If it is for Nidvas Yachid, he would not put [the money] in a box, for [the owner of] a Korban Yachid needs [to do] Semichah [on it]!

Answer: [This Makshan] had not heard that Beraisa.

Proof: Had he heard it, [he would not have asked, for he would know that] R. Yehudah retracted due to the Drashah of Yehoyada!

Question: According to that opinion, why do we need a verse here [to teach that] if he slaughtered before redemption, the skin does not go to Kohanim? This is obvious, for Kodshei Bedek ha'Bayis need Ha'amadah and Ha'arachah (evaluation of the animal in its lifetime)!

Inference: We would exclude women and slaves from one verse [had the Torah not included them from "Ohr ha'Olah"].

Support: This is proper, for we learn them from each other through a Gezeirah Shavah "Lah-Lah" [Shichrur of a slave] from [a Get of] a woman.

Question (R. Chaim): In Bava Kama (88a) we require two verses for testimony - one to exclude women, and one to exclude slaves!

Answer: Regarding Mitzvos we learn them from each other through the Gezeirah Shavah Lah-Lah, but for testimony, it is not applicable to learn, for it does not depend on believability;

Source: Moshe and Aharon cannot testify [together]. It is not because they are not believed! (Rather, it is a Gezeiras ha'Kasuv.) Therefore, where the Torah revealed (that one cannot testify), it revealed [and we do not learn to elsewhere].

Inference: Here according to everyone, when a Pesul arose before Hefshet and before Zerikah, the blood is not Meratzeh for the hide.

Question: In Bava Kama (111a) it says regarding [Gezel ha'Ger, that if] one who gave his Asham to [Mishmar] Yehoyariv and the money to Yadayah, if people of Yehoyariv prematurely offered the Asham, they merited what is in their hands;

[The Gemara] asks for what is [the Asham] proper? It is Pasul! Rava said, [they merited] the hide.

The hide itself is not proper, for the Pesul was before Hefshet and Zerikah, for from the beginning it was brought in a Pasul way!

Answer: There, after Shechitah of the Asham he can bring money [to Yehoyariv] before Zerikah, so this is called "Milvad Eil ha'Kipurim Asher Yechaper Bo", since he did not atone yet. Therefore, it is not considered Pasul before Zerikah.

Question: Since there is a Pasul in the blood, what is the difference if it is before or after Zerikah?

Answer: This is like if it was found to be Tereifah in the intestines, according to R. Chanina Segan ha'Kohanim, since the Pesul was not recognized before Hefshet according to Rebbi, and before Zerikah according to R. Eliezer, it is Meratzeh for the hide.

Question: A Tosefta in Bava Kama (10:18) teaches that if he brought his Asham before [the money] of his theft, one may not mix the blood until he brings his theft. Rather, after Ibur Tzurah (we wait until it is Nosar) it is burned in Beis ha'Sereifah.

Inference: There is no solution to bring the theft after Shechitah.

Suggestion: Perhaps this is mid'Rabanan (but mid'Oraisa, one may bring it even after Shechitah)!

Rejection: The Seifa teaches regarding a Metzora "if he [slaughtered] his Chatas before his Asham, one may not stir the blood (until offering the Asham). Rather, after Ibur Tzurah it is burned in Beis ha'Sereifah."

From here we learn from in Menachos (5a) that Mechusar Zman applies on the same day;

Even though it is Pasul mid'Oraisa, it requires Ibur Tzurah, like a Beraisa teaches in Pesachim (82b) "any Pesul b'Gufo (in the Korban itself) is burned immediately. [If the Pesul is] in the owner, it requires Ibur Tzurah;

Pesul b'Gufo is like Pigul, Tereifah or Neveilah, but not if it was offered too early. This is from R. Baruch.