Towards the bottom of the daf the Gemoro finally proves its Din for Shinui Koidesh and Shinui Baalim from the Possuk to do with Shelomim. Then the Gemoro says Ashkechon Shelomim but how do you know other Korbonos and then says a Vechi Teimoh and then comes onto a Hekesh of Zos Toras.
Why at this stage does not the Gemoro say a Poshuter Kal Vechomer "Mah Shelomim which is Kodshei Kalim the Din is like this then certainly by Kodshei Kodshim the Din will be like this" and Vechi Taimoh to me that a Kal Vechomer has to have a Mesoiroh from Har Sinai Ho Gufoh why is this not a good Kal Vechoimer.
Secondly, on the Heikesh itself do you think its a case of that the word Shelomim is at the end of the Possuk so we learn all the Korbonos listed before are like that or do you think that it has to do with the word Zevach in front of Shelomim or Stam they are all in 1 Possuk. What is the Etzem Heikesh.
So in fact my question has 2 points.
1. Why not have this Kal Vechoimer
2. What is the actual "Lomdus" of the Hekesh.
Kol Tuv,
Boruch Kahan, London England
1) The Gemara itself asks a similar question to yours: "v'Chi Teima Neilaf mi'Shelamim" -- why do we not learn from Shelamim?
The Gemara answers that we could not learn from Shelamim because Shelamim has the special Dinim of Semichah, Nesachim, and Tenufas Chazeh v'Shok. For the same reason we could not make a Kal va'Chomer from Shelamim to Kodshei Kodshim because we would have a Pircha on this Kal v'Chomer, that Shelamim has some Ma'alos that even Kodshei Kodshim do not have. Rashi (DH she'Ken) writes that Chatas and Asham (even though they are Kodshei Kodshim) do not require Nesachim, and in addition Shelamim has something that no other Korban has: Tenufas Chazeh v'Shok.
2) (a) The simple understanding is that the fact that all these Korbanos are in the same verse is what makes the Hekesh. This is the usual meaning of a Hekesh: that the Dinim are mentioned in the same verse. The opinion of Tosfos in Sukah (31a, DH v'Rebbi Yehudah) is that one can make a Hekesh between two things compared in the same verse, even if one does not possess a tradition to do so from one's Rebbi.
(b) The Torah Temimah (Vayikra 7:142) suggests that there might be an additional reason for this Hekesh. This is because the entire verse cited by the Gemara here, "Zos ha'Torah...," seems to be superfluos since the Dinim of every Korban have already been elaborated on in its own special Parshah. Therefore, we learn from the fact that the Torah gave us this extra verse that we should compare the different Dinim of the Korbanos to each other.
(See also Tosfos to Menachos 2a, DH Kol, who writes that Menachos are also derived from this Hekesh to Shelamim, which suggests that it is quite a strong Hekesh.)
Kol Tuv,
Dovid Bloom