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1. According to Rebbi Shimon, Parim and Se'irim ha'Nisrafim are burned in the east of Yerushalayim. According to the Rabanan they are burned in the north of Yerushalayim.
2. Rebbi Yosi ha'Glili says that there must be ashes from the Mizbe'ach in the place where the Parim and Se'irim ha'Nisrafim are burned. The Tana Kama disagrees.
3. According to the Tana Kama of the Beraisa, the clothing of the people who are involved in any stage of the burning of the Parim and Se'irim ha'Nisrafim, until the animals turn to ashes, becomes Tamei. The clothing of the person who lights the fire or arranges the firewood is Tahor.
4. Rebbi Shimon maintains that when the Parim or Se'irim ha'Nisrafim are burned to the point of being charred, they no longer are Metamei the clothing of the people who are involved in burning them.
5. If one slaughters a Korban and offers it outside the Azarah, he is Chayav twice. Rebbi Yosi ha'Glili says that he is Chayav only for the Shechitah.
6. If a Tamei person eats Kodshim which is Tamei, he is Chayav a Chatas, according to the Tana Kama. Rebbi Yosi ha'Glili disagrees.
7. If a Tahor person eats Kodshim which is Tamei, he is not Chayav a Chatas.
8. One who slaughters a Korban to the idol of Markulis is Chayav.
9. A person who consecrated an animal as a Korban when private Bamos were permitted, who then offered the Korban outside the Mishkan after the Bamos were forbidden, transgresses an Aseh and a Lo Sa'aseh.
10. The Mitzvos of Korban Pesach and Bris Milah are the only Mitzvos Aseh which carry the punishment of Kares.
A BIT MORE
1. According to Rebbi Shimon, the place of the burning of the Parim and Se'irim ha'Nisrafim is derived from the Parah Adumah, which is burned in the east of Yerushalayim. According to the Rabanan, they are burned in the north of Yerushalayim because the Torah calls them a "Chatas," and the Avodos of a Chatas are done in the north.
2. Rebbi Eliezer ben Yakov says that the place where the Parim and Se'irim ha'Nisrafim are burned must be an incline.
3. The Tana Kama of the Beraisa agrees with Rebbi Shimon that the clothing of the people who burn the Par becomes Tamei only after the fire takes hold of the majority of the animal.
4. Rebbi Shimon disagrees with the Tana Kama of the Beraisa who says that the clothing of the people who burn the Par are Tamei until it turns into ashes.
5. According to Rebbi Yosi ha'Glili, since a Korban slaughtered outside the Azarah is Pasul and may not be brought on the Mizbe'ach in the Azarah, there is no Chiyuv Chatas for offering it outside the Azarah. However, if the Shechitah was done inside the Azarah, there is a Chiyuv Chatas for offering it outside the Azarah.
6. According to Rebbi Yosi ha'Glili, since the Kodshim is Tamei there is no Chiyuv for eating it b'Tum'as ha'Guf. According to the Tana Kama, every time a Tamei eats Kodshim Tahor the Kodshim becomes Tamei when he touches it, and even so he is Chayav. Therefore, even if the Kodshim was Tamei previously, he is Chayav for eating it with Tum'as ha'Guf.
7. The Chiyuv of Tum'ah applies only to Tum'as ha'Guf, which is a Tum'ah which can be removed (with immersion), as opposed to Tum'ah of the Kodshim which cannot be removed.
8. Although the manner in which the idol of Markulis was worshipped was with the disgraceful act of throwing stones, a Gezeiras ha'Kasuv teaches that if the idol of Markulis is worshipped in an honorable manner by means of slaughtering a Korban to it, the person is Chayav.
9. However, a Gezeiras ha'Kasuv teaches that he is not Chayav Kares since he was Makdish the Korban while the Bamos were permitted.
10. However, if one accidentally (b'Shogeg) fails to bring a Korban Pesach or to perform a Bris Milah, there is no obligation to bring a Korban Chatas, because a Chatas is not brought for a Mitzvas Aseh.
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