1) “HAKRAVAH” INSIDE AND OUTSIDE (cont.)

(a) (Gemara) Question: We understand when some blood was thrown outside and then some inside – he is liable, for all the blood is Kosher for Zerikah inside;
1. But when some was thrown inside and then some outside, why is he liable – after Zerikah inside, the remaining blood is Shirayim!
(b) Answer: Our Mishnah is R. Nechemyah, who is Mechayev for Zerikah of Shirayim b’Chutz.
(c) Question (later in the Mishnah): If the blood was received in two buckets…if one was thrown inside and then the other outside, he is exempt.
1. R. Nechemyah is Mechayev for Shirayim b’Chutz!
(d) Answer: The Mishnah is like Chachamim who argue with R. Elazar b’Rebbi Shimon, they say that Zerikah of one bucket makes the other Dachuy (Pasul).
(e) (Mishnah): This is similar to one who Hikdish his Chatas, lost it, Hikdish another, then found the first…
(f) Question: Why do we need this clause?
(g) Answer: The Mishnah is like Rebbi, who says that if the first Chatas was lost at the time the second was Hukdash, whichever is not offered must die;
1. We infer, the Mishnah exempts (if he slaughtered one inside and then the other outside) only when one was lost, but if two animals were separated for Acharayos, it is as if he made one of them an Olah from the beginning (he is liable for offering the second outside).
2. This is like Rav Huna.
3. (Rav Huna): If an Asham was Nitak to graze and slaughtered without intent for any particular Korban, it is Kosher.
(h) Objection: This is not like Rav Huna’s case – an Asham is a male, it itself is Kosher to be (offered like) an Olah;
1. A Chatas is a female, it cannot be an Olah!
(i) Answer (R. Chiya of Yostina): The Mishnah discusses the Chatas of a Nasi, which is a male.
***** PEREK PARAS CHATAS ****
2) LIABILITY FOR “SHECHUTEI CHUTZ”

(a) (Mishnah): If one burned (Rashi’s text – slaughtered) the Parah Adumah outside its pit, or offered the Se’ir ha’Mishtale’ach outside (mkij nbm?]), he is exempt – “V’El Pesach Ohel Mo’ed Lo Hevi’o”, one is exempt for anything not fitting to be offered Pesach Ohel Mo’ed.
(b) One is exempt for any of the following (if offered outside the Mikdash):
1. Rove’a or Nirva (an animal that had relations with a person), Muktzeh (an animal designated for idolatry), Ne’evad (one that was worshipped), Mechir (Kelev, i.e. an animal sold for a dog), Esnan (wages of a harlot), Kilayim (a crossbreed), Treifah, and Yotzei Dofen;
2. We learn from “Lifne Mishkan Hash-m”, one is exempt for anything not fitting for the Mishkan.
(c) One is exempt for a Ba’al Mum, whether the Mum was permanent or temporary
112b—————————————112b

(d) R. Shimon says, one is exempt for a permanent Mum, one transgresses a Lav for a temporary Mum.
(e) One is exempt for Torim (pigeons) too young to be offered and for Benei Yonah (doves) too old to be offered;
(f) R. Shimon says, one is exempt for Benei Yonah that are too old, one transgresses a Lav for Torim that are too young.
(g) One is exempt for Oso v’Es Beno (an animal whose mother or child was slaughtered today) or Mechusar Zeman (an animal not fitting to be offered yet);
(h) R. Shimon says, one transgresses a Lav for these – anything fitting to be offered later, one transgresses a Lav, there is no Kares;
(i) Chachamim say, whenever there is no Kares, one does not transgress the Lav.
(j) ‘Mechusar Zeman’ can apply to the Korban (it is too young to be offered, e.g. an animal less than eight days old), or the owner (he is not ready to bring the Korban);
1. Mechusar Zeman of the owner – if a Zav, Zavah or Yoledes (or Metzora – Rashi deletes this from the Mishnah) offered his (or her) Chatas or Asham (before waiting the necessary amount of days), he is exempt;
2. If he offered his Olah or Shelamim, he is liable (for these may be brought for Nedavah).
(k) One is exempt for offering any of the following (for they should be eaten, not offered):
1. Meat of a Chatas, Asham, (other) Kodshei Kodoshim (that are eaten, i.e. Shalmei Tzibur), Kodshim Kalim;
2. The remains of the Omer or of a Minchah (after Kemitzah), Shtei ha’Lechem, Lechem ha’Panim;
(l) One is exempt for the following Avodos outside the Mikdash:
1. Pouring oil (on a Minchah), breaking a Minchah into pieces, mixing (the flour with oil), salting, Tenufah, Hagashah, arranging the Lechem ha’Panim on the Shulchan, Dishun ha’Menorah, Kemitzah, and Kabalah;
2. If any of the following people did one of these Avodos in the Mikdash, he is exempt:
i. A Zar, Tamei, Mechushar Begadim, one who did not Mekadesh (wash his hands and feet).
3) CHANGES IN THE “AVODAH”
(a) (Continuation of the Mishnah): Before the Mishkan was erected, Bamos were permitted, and Avodah was done by the firstborns;
(b) After the Mishkan was erected, Bamos were forbidden, and Avodah was done by Kohanim;
1. Kodshei Kodoshim were eaten within the Kela’im (curtains around Chatzer ha’Mishkan), Kodshim Kalim were eaten within Machaneh Yisrael;
(c) When the Mishkan was in Gilgal (during the conquest and division of Eretz Yisrael), Bamos were permitted, Kodshei Kodoshim were eaten within the Kela’im, Kodshim Kalim could be eaten anywhere;
(d) When a Mikdash was built in Shilo, Bamos were forbidden;
1. It was a stone building without a (solid) roof, only curtains on top; this was “Menuchah” (“Ki Lo Vasem Ad Ata El *ha’Menuchah* v’El ha’Nachalah”)
2. Kodshei Kodoshim were eaten within the Kela’im, Kodshim Kalim and Ma’aser Sheni could be eaten anywhere from which Shilo could be seen.
(e) When the Mishkan was set up in Nov and (later in) Giv’on, Bamos were permitted, Kodshei Kodoshim were eaten within the Kela’im, Kodshim Kalim (Rashi’s text – and Ma’aser Sheni) could be eaten in any city in Eretz Yisrael;
(f) When the Beis ha’Mikdash was built in Yerushalayim, Bamos were forbidden forever, this was “Nachalah”;
1. Kodshei Kodoshim are eaten in the Azarah (the Mishnah says ‘Kela’im’, for the Azarah corresponds to Chatzer ha’Mishkan which was within the Kela’im; alternatively, when the Mikdash was being built, Kela’im delineated the extent of the Azarah), Kodshim Kalim and Ma’aser Sheni are eaten within the walls (of Yerushalayim).
(g) If a Korban was Hukdash at a time when Bamos were forbidden and one offered it (outside) when Bamos were forbidden, he transgresses an Ase, a Lav, and is Chayav Kares;
(h) If it was Hukdash when Bamos were permitted and offered when Bamos were forbidden, he transgresses an Ase and a Lav, there is no Kares;
(i) If it was Hukdash when Bamos were forbidden and offered when Bamos were permitted, he transgresses only an Ase.
(j) The following Korbanos must be offered in the Mishkan:
1. A Korban Hukdash to be offered in the Mishkan (even if Bamos are permitted, e.g. when the Mishkan was in Gilgal) and Korbanos Tzibur;
(k) A Korban Yachid may be offered on a Bamah;
1. If one specified to offer a Korban Yachid in the Mishkan, he must do so;
2. If he offered it on a Bamah, he is exempt.
(l) The following are the differences between a Bamas Yachid and a Bamas Tzibur (they apply only to a Bamas Tzibur (and all the more so, in the Mikdash)):
1. Semichah, slaughter (of Kodshei Kodoshim) in the north, Zerikah Soviv (two Matanos that are like four), and Tenufah and Hagashah of Menachos;
i. R. Yehudah says, (Tenufah and Hagashah do not apply, for) a Minchah is not offered on a Bamah.
2. Kehunah, Bigdei Shares (Bigdei Kehunah), Klei Shares, Re’ach Nicho’ach (Haktarah must give off a nice smell, limbs may not be roasted beforehand), a separation of (upper and lower) blood, washing hands and feet;
(m) Intent Chutz li’Zmano, Nosar and Tamei are the same in both.