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(a) Having proved Rav Huna wrong, Rebbi Yochanan now explains the apparent discrepancy between Rebbi Yossi in our Mishnah, who considers the Sh'tei ha'Lechem as two entities, and in the Beraisa, where he combines the two as if they were one - by Darshening from two Pesukim that they do indeed contain both specifications: they are one entity inasmuch as they are both crucial, and they are two - inasmuch as they are prepared separately.
(b) Rebbi Yossi now learns from the Pasuk in Emor ...
1. ... "Tavi'u Lechem Tenufah" - that the two loaves are one entity (see Tosfos DH 'ha'Kasuv').
2. ... "Shetayim, Sh'nei Esronim" - that they are two entities.
(c) And what Rebbi Yochanan then means when he concludes ...
1. ... 'Arvinhu, Mis'arvin' is - that if the Kohen said 'K'zayis bein Sh'teihen ... ' then they are both Pigul (since the Torah made them one entity).
2. ... 'Palginhu, Mifl'gi' is - that if he said 'al-M'nas Le'echol es ha'Achas ... ', then only that one is Pigul (Seeing as the Torah divided them).
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(a) When Rebbi Yochanan asks ...
1. ... 'Pigal be'Lachmei Todah Mahu', he means to ask - whether, seeing as the Lachmei Todah too, contain four different kinds of loaves, Rebbi Yossi will also argue with the Rabbanan, and confine Pigul to the one which the Kohen specifically had in mind, or whether here he will concede to the Rabbanan that it is all considered one Korban. And we will explain his She'eilah ...
2. ... 'be'Ma'afeh Sanur Mahu', which contains two different kinds of loaves - in the same way.
(b) In response, Rav Tachlifa from Eretz Yisrael quoted Rebbi Yochanan a Beraisa, which states - 've'Chein Atah Omer be'Lachmei Todah, ve'Chein Atah Omer be'Minchas Ma'afeh'.
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(a) The Beraisa rules that if a Kohen thought during the Shechitah to eat half a k'Zayis of Basar, and during the Zerikah, to eat another half - the Korban is Pigul, because Shechitah and Zerikah combine.
(b) Some say that the same will not apply to a Machshavah of half a k'Zayis by the Kabalas ha'Dam, and half, by the Holachah - because it is only Shechitah and Zerikah, which are both Matirin, that combine, but not Kabalah and Holachah, which are not.
(c) Others say - that Kabalah and Holachah combine too.
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(a) We query all this from a Beraisa, quoted by Levi. The Tana states there the four Avodos, Shechitah, Zerikah, Kabalah and Holachah - do not combine to create Pigul.
(b) Rava establishes the first Beraisa like the Rabbanan, and the second, like Rebbi, who says - that if someone Shechted one of the Kivsei Atzeres having in mind to eat half a k'Zayis of one of the two loaves, and the other Keves, having in mind to eat a half a k'Zayis of the other loaf - they do not combine.
(c) Abaye claims however, that Rebbi's ruling differs from the case under discussion - in that whereas the latter is a case of 'Kulo Matir va'Chatzi Zayis', Rebbi's is one of 'Chatzi Matir and Chatzi Zayis'.
(d) What makes Shechitah and Zerikah a complete Matir, more than each of the two lambs is - the fact that Shechitah is Matir the Dam, and Zerikah the Basar.
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(a) Rava bar Rav Chanan attempts to answer this question on the grounds - that if Rebbi would hold Pigul by Kulo Matir, then he would decree a P'sul by Chatzi Matir.
(b) And he bases this on rulings by Rebbi Yossi and the Rabbanan - both of whom issue similar decrees, rendering Pasul cases that resemble those of Pigul.
(c) He proves from the opening Mishnah in the Perek ...
1. ... 'Lehaktir Levonasah le'Machar, Rebbi Yossi Omer Pasul ve'Ein bo Kareis' - that Rebbi Yossi decrees Lehaktir Kometz di'Levonah on account of Lehaktir Kometz de'Minchah.
2. ... 'Pigal be'Kometz ve'Lo bi'Levonah, bi'Levonah ve'Lo be'Kometz ... va'Chachamim Omrim, Ein bo Kareis ad she'Yefagel be'Chol ha'Matir' (implying that there is no Pigul, but that it is Pasul) - that the Rabbanan decree Kometz de'Minchah on account of Kometz de'Minchas Chotei, and Levonah de'Minchah on account of Levonah de'Bazichin.
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(a) But Abaye rejects Rava bar Rav Chanan's Kashya. We explained why Rebbi Yossi decreed above in the case of the Kometz di'Levonah, and the Rabbanan in the case of Kometz and Levonah de'Minchah. The Rabbanan, in a later Mishnah, will issue a decree rendering Pasul a Machshavah on one Keves to eat the two loaves the next day, and on one Bazach, to eat the two rows of Lechem ha'Panim the next day - on account of the second Keves and the second Bazach.
(b) There is no reason though, for Rebbi to similarly decree in the case of Keves Echad and Chatzi Zayis - since there is no other case of Chatzi Matir and Chatzi Achilah which is subject to Pigul, on whose account he might decree.
(c) The Mishnah later concludes that the Rabbanan concede to Rebbi Meir that in the case of a Minchas Chotei and a Minchas Kena'os, Pigal be'Kometz renders the Minchah Pigul, and whoever eats it is Chayav Kareis. The problem with this statement is - that seeing as there is no other Matir, it seems obvious that this is a standard case of Pigul, so why does the Tana find it necessary to mention it?
(d) However, the fact that the Tana deemed fit to mention it - proves that the Rabbanan's reason for rendering Pasul 'Pigal be'Kometz ve'Lo bi'Levonah' in the Reisha is due to a decree on account of a Minchas Chotei, as we just explained.
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(a) If one of the Sh'tei ha'Lechem or of the rows of Lechem ha'Panim became Tamei, Rebbi Yehudah in our Mishnah rules that both loaves and rows must go to the Beis ha'Sereifah - because he holds 'Ein Korban Tzibur Chaluk' a Korban Tzibur cannot be divided into two; either the loaves are all eaten or they are all burned).
(b) The Chachamim - permit the Kohanim to eat the second loaf and the second row.
(c) Rebbi Elazar qualifies the Machlokes - Rebbi Yehudah will concede, he says, that in the event that the loaf became Tamei after the Zerikas ha'Dam, then only it is burned.
(d) Rav Papa establishes the basis of their Machlokes as to whether the Tzitz atones for Achilos (the Rabbanan) or not (Rebbi Yehudah). This means - that, according to the Rabbanan, the Tzitz worn by the Kohen Gadol atones for the Korban that became Pasul through Tum'ah, permitting the Kohanim to eat it, but not the loaf which is actually Tamei, since the Tzitz does not have the power to remove the La'av of eating Kodshim be'Tum'ah.
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