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(a) Rebbi Asi asked Rebbi Yochanan whether if the bottom of the bowl fell out before the blood reached its air-space - it is considered as if it was already lying in the vessel, even though it was not destined to do so, or not.
(b) Based on what we learned in our Mishnah (to differentiate between blood that spills directly from the bull's neck onto the floor and blood that that spills from the bowl), the ramifications of the She'eilah are - whether the Kohen is now permitted to scoop up the blood from the floor of the Azarah, or not.
(c) If the bottom of the bowl fell out after the blood had reached the bowl's air-space, but before it came to rest in the bowl - it would be considered as if it was already resting in the vessel.
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(a) Rebbi Yochanan answered with a Beraisa which discusses a case where water is flowing down a slope via a pipe into a barrel at the bottom of the slope - that was not placed there for Kidush Mei Parah. The barrel (because if it had been, there would be no reason to disqualify the water for Kidush Mei Parah).
(b) The problem with the water is that if it is considered lying in the barrel, it is no longer 'Mayim Chayim' (spring water), and the Torah writes in Chukas (in connection with Mei Parah) "Mayim Chayim el Keli".
(c) Regarding the water that has not yet reached the level of the barrel, in a case where the barrel is ...
1. ... still a distance from the flowing water - the Tana invalidates the water for Mei Parah (because 'Mayim she'Sofo La'nu'ach ke'Munach Dami').
2. ... still in the pipe - he rules that it is permitted (since the water is still in the pipe, and cannot therefore be considered to be in the barrel).
(d) We explain the fact that Rebbi Asi asked about a case where the blood is not destined to rest at the bottom of the bowl (since it had fallen out), whereas Rebbi Yochanan answered him from a case where it is - by turning Rebbi Asi's She'eilah into two She'eilos. After the She'eilah that we cited, he added that even assuming that 'Avir she'Ein Sofo la'Nu'ach Ein ke'Munach Dami', what will be the Din in a case of 'Avir she'Sofo la'Nu'ach' (and that is the She'eilah that Rebbi Yochanan answered him).
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(a) The current version of Rebbi Asi's She'eilah and Rebbi Yochanan's answer, is that of Rav Yosef. According to Rav Kahana, he asked him about Chavis, and he answered him from 'Mizrak' (the bowl with which the Kohen receives the blood following the Shechitah) - from the fact that when one Shechts a Korban into the Mizrak, the blood does not just flow gently into the bowl, but squirts into different parts of it. Consequently, if 'Avir she'Sofo la'Nu'ach La'av ke'Munach Dami', it would not be considered straight from the bull into the bowl but from wherever it initially spurts (See Tosfos DH 'Zos Omeres').
(b) The Mishnah in Parah rules that, in the case of Chavis (where the water was not flowing directly into the barrel and) where, in order to divert the flowing water into it, someone places ...
1. ... his hand, his foot or vegetable leaves next to the barrel - the water is Pasul for Kidush Mei Parah.
2. ... cane leaves or the green, outer shell of a nut next to the barrel - it is Kasher.
(c) The reason for the difference is due to the fact that - whereas the former are subject to Tum'ah, the latter are not.
(d) The difference is based on Rebbi Yochanan quoting Rebbi Yossi bar Aba's interpretation of the Pasuk in Shemini "Ach Ma'ayan u'Bor Mikveh Mayim Yih'yeh Tahor" - from which he extrapolates that a Mikvah or water that is needed for Kidush, must be prepared by using only things that are Tahor.
(e) Rebbi Yochanan has now proved from this Mishnah that 'Avir K'li ki'Cheli Dami' - because otherwise, bearing in mind that the water entered the vessel from the air, why should the water be Pasul in the Reisha? Why should it be any different than touching the water when it is ten Amos away from the barrel?
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(a) Rebbi Chiya bar Aba tries to refute Rebbi Yochanan's proof - by suggesting that the Mishnah speaks where the water fell directly from his hand into the barrel, without falling through the air first (and we learned above, that whatever is within the walls of the vessel is definitely considered as if it is resting in the vessel).
(b) But Rebbi Yochanan was not impressed with his Talmid's comment, and referred to him as 'Tarda' - which means 'a hasty fool'.
(c) He inferred from the Lashon of the Mishnah 'K'dei she'Ya'avru Mayim le'Chavis' - that the water flowed into the barrel from a distance (and not directly).
(d) Rebbi Chiya bar Aba Amar Rebbi Yochanan cited the source of the Mishnah in Parah as Rebbi Tzadok, who testified in a Mishnah in Iduyos - that water that flows over the green, outer shell of nuts is Kasher for Mei Parah.
(e) When such a case occurred in Ohalaya - it came before the Sanhedrin in the Lishkas ha'Gazis, who ruled that it was Kasher.
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(a) Rebbi Zeira Amar Rebbi Yochanan learns that if a Kohen makes a notch in the ears of a bull of Kodshim before receiving its blood, it is Pasul - from the Pasuk "Velakach mi'Dam ha'Par", implying that it must be the same unblemished bull at the time of Kabalah as at the time of Shechitah.
(b) This Pasuk refers to Kodshei Kodshim - and according to Rava's initial interpretation of a Beraisa, it pertains to Kodshim Kalim as well (as we shall now see).
(c) Rava cites a Beraisa which comments on the Pasuk in Bo (in connection with the Korban Pesach, which is Kodshim Kalim) ''Seh Tamim Zachar ben Shanah Yih'yeh Lachem". The Tana learns from "Yih'yeh" - that 'Tamim' and 'ben Shanah' extend to Kabalah, Holachah and Zerikah, too ...
(d) ... a proof that Rebbi Yochanan's ruling pertains to Kodshim Kalim as well.
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(a) Abaye queries Rava however, from a Beraisa, where Rebbi Yehoshua - validates all Zevachim of which a k'Zayis of Basar or Cheilev remains at the time of the Zerikah.
(b) Bearing in mind that an animal of which only a k'Zayis Basar remains is the biggest Ba'al-Mum imaginable, this proves - that Kodshim Kalim do not need to be without blemish at the time of Kabalah, Holachah and Zerikah ...
(c) ... and when the Beraisa says ''be'Kabalah, be'Holachah, bi'Zerikah Minayin" - it is referring to 'ben Shanah' (which immediately precedes "Yih'yeh" in the Pasuk), but not to "Tamim".
(d) It is possible for an animal to be in its first year when it is Shechted, and one year old when its blood is taken to the Mizbe'ach and sprinkled - when we bear in mind that in the realm of Kodshim, we reckon the years, not only from the day that it is born, but from the time that it is born, too.
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