1) KEDUSHAH OF THE “LISHKOS”

(a) (Rav Yehudah): Liability for a entering the Mikdash (b’Tum’ah) is only for (entering the Azarah, a rectangle) 187 Amos by 135 Amos.
(b) (A reciter of Beraisos): The entire Azarah was 187 Amos by 135 Amos.
(c) (Rav Nachman): My father taught that this is the place where Kodshei Kodoshim may be eaten, where Kodshim Kalim may be slaughtered, and for which one is liable for entering b’Tum’ah.
(d) Question: What does this come to exclude?
1. Suggestion: He excludes the windows, doors and the thickness of the walls of the Azarah.
2. Rejection: A Mishnah teaches that they have Kedushas Azarah!
i. (Mishnah): The windows, and the thickness of the walls of the Azarah are like the inside of the Azarah.
(e) Answer: He excludes Lishkos (chambers in the walls of the Azarah).
(f) Question: He cannot exclude them if they are built outside the Azarah but their only opening is to the Azarah!
1. (Mishnah): (The inside of) a chamber built in Chol (i.e. outside the Azarah) whose only opening is to the Azarah is Kodesh (like the Azarah).
(g) Answer: He does exclude them (mid’Oraisa), the law of that Mishnah is mid’Rabanan.
(h) Question: It is mid’Oraisa!
1. (Beraisa) Question: What is the source that Kohanim may eat the remainder of Menachos (after Kemitzah) and Kodshei Kodoshim inside a chamber built in Chol open (only) to the Azarah?
2. Answer: “Ba’Chatzer Ohel Mo’ed Yochluha” – (since it already said “B’Makom Kadosh”), this is extra to permit eating in many Chatzeros.
(i) Answer (Rava): The law of eating is different (on account of this verse).
(j) Question: Also regarding Tum’ah they are Kodesh!
1. (Beraisa): The following apply inside a chamber built in Chol open to the Azarah:
i. Kodshei Kodoshim may be eaten, Kodshim Kalim may not be slaughtered, and one is liable for entering b’Tum’ah.
(k) Answer: We must correct the Beraisa – just as it says that Kodshim Kalim may not be slaughtered, it should say that one is *not* liable for entering b’Tum’ah:
(l) Question: We understand why one may not slaughter there – (even though if it is Kodesh,) it does not face the Pesach (of Ohel Mo’ed);
1. Why should one be exempt for Tum’ah?
2. Counter-question: The Beraisa forbids slaughter even from a part of the chamber (e.g. the opening) that faces Pesach Ohel Mo’ed!
i. If it did not, there would be no Chidush, slaughter always must face the Pesach!
3. Answer: You must say, even from a part that faces the Pesach, one may not slaughter, because it is not Kodesh;
(m) Answer: Likewise, one is exempt for Tum’ah for this reason.
(n) Question: Eating also requires facing the Pesach!
1. (Beraisa – R. Yosi b’Rebbi Yehudah): There were two openings in Beis ha’Chalifos eight Amos tall, to permit eating Kodshei Kodoshim and slaughter of Kodshim Kalim in the entire Azarah.
(o) Answer (Ravina): We must delete ‘eating Kodshei Kodoshim’ from the text.
(p) Question: But it says “Bashlu Es ha’Basar Pesach Ohel Mo’ed v’Sham Tochlu Oso”!
(q) Answer: That was a special law of Korbanos ha’Milu’im, it does not apply to all generations.
2) BLOOD IS DISQUALIFIED AT SUNDOWN
(a) Question (R. Yitzchak bar Avodimi): What is the source that blood becomes Pasul at sundown (Tosfos – even though for all other laws of the Torah, the day ends later, at Tzeis ha’Kochavim; Rashi – here, also, sundown refers to Tzeis ha’Kochavim)?
(b) Answer: “B’Yom Hakrivo Es Zivcho Ye’achel” – you can offer (the blood) only on the same day of the slaughter.
(c) Question: The verse is needed to teach about eating, it is not extra to expound other laws!
56b—————————————56b

(d) Answer: If so, it should have said ‘b’Yom Zivcho Ye’achel’;
1. “Hakrivo” is extra to teach about the blood.
(e) Question: Perhaps the Torah teaches that if the blood is offered today, the meat may be eaten today and tomorrow; if it is offered tomorrow, the meat may be eaten tomorrow and the following day!
(f) Answer: If so, it should have said ‘B’Yom Hakrivo Ye’achel’;
1. “Zivcho” is extra to teach the blood must be offered on the day of slaughter.
(g) (Chizkiyah): If an Avodah was done with intent to eat the meat (of a Korban eaten for two days) on the night (after this) preceding the third day, the Korban is Kosher;
(h) (R. Yochanan): It is Pigul.
1. Chizkiyah says that it is Kosher because he did not intend for the time when the Nosar must be burned;
2. R. Yochanan says that it is Pigul because he intended for a time when it may not be eaten.
(i) (Chizkiyah): If one ate meat (of a Korban eaten for two days) on the night before the third day, he is exempt (from Kares (if Mezid) or a Chatas);
(j) (R. Yochanan): He is liable.
1. Chizkiyah exempts because it was not yet time for the meat to be burned;
2. R. Yochanan obligates because the permitted time to eat elapsed.
(k) Support (for R. Yochanan – Beraisa): Intent (Chutz li’Zmano) for Kodshim that may be eaten for one day is to throw the blood after sundown or to eat the meat or offer the Eimurim after Amud ha’Shachar;
1. Chutz li’Zmano for Kodshim eaten for two days is to throw the blood after sundown, to offer the Eimurim after Amud ha’Shachar, to eat the meat after sundown of the second day.
(l) (Beraisa) Suggestion: We should say that the meat (of Kodshim eaten for two days) may be eaten the following night!
1. We learn from Kodshim eaten for one day, the following night is permitted – the same should apply to Kodshim eaten for two days!
(m) Rejection: “Veha’Nosar Ad Yom (ha’Shelishi)” – it may be eaten (only) Ad Yom while it is still day (Rashi; Tosfos – it may be eaten Ad (up to, but not including) Yom ha’Shelishi).
(n) Suggestion: We should say that it is burned immediately (at the start of the third night)!
1. We learn from Kodshim eaten for one day, they are burned right after they are forbidden to eat (after Amud ha’Shachar) – the following night is permitted – the same should apply to Kodshim eaten for two days!
(o) Rejection: “Ba’Yom ha’Shelishi ba’Esh Yisaref” (Vayikra 7:17) – we burn Kodshim by day, not at night.
3) “BECHOR”, “MA’ASER” AND “PESACH”
(a) (Mishnah): Bechor, Ma’aser and Pesach are Kodshim Kalim, they may be slaughtered anywhere in the Azarah,
1. One Matanah of blood is required, it must be above the Yesod.
(b) The laws of eating them are different:
1. Bechor is eaten by Kohanim, anyone may eat Ma’aser, they are eaten within Yerushalayim, cooked in any way, for two days and the night in between;
2. Pesach is only eaten until night, and only until midnight, only by those Manuyim on it (i.e. that have a monetary stake in it), and only roasted.
(c) (Gemara) Question: Who is the Tana of the Mishnah (who equates Matanas Dam of Bechor (Rashi, according to Shitah Mekubetzes – which requires Zerikah, as opposed to pouring) to that of Ma’aser and Pesach)?
(d) Answer (Rav Chisda): It is R. Yosi ha’Galili.
1. (Beraisa – R. Yosi ha’Galili): (Regarding Bechor) it does not say ‘Damo’ and ‘Cheblo’, rather, “Damam” and “Chelbam” (*their* blood and Chalavim) – this teaches that the blood and Eimurim of Ma’aser and Pesach is put on the Mizbe’ach (like Bechor).