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1. The prohibitions of Pigul, Nosar, Tum'ah and Me'ilah do not apply to the blood of a Korban.
2. Once the Mitzvah has already been performed with an item of Kodshim, the Chiyuv of Me'ilah no longer applies to it, with the exception of the Terumas ha'Deshen.
3. The four garments worn by a Kohen Gadol when he performs the Avodah on Yom Kippur in the Kodesh ha'Kodashim may not be used again by the Kohen Gadol. There is a disagreement about whether it may be used by a Kohen Hedyot.
4. It is forbidden to benefit from an Eglah Arufah. It must be buried after the Arifah.
5. Rebbi Shimon and the Rabanan disagree about whether there is a Chiyuv Malkus for one who is Tamei who eats inedible Kodshim, such as Etzim, Ketores, and Levonah.
6. According to Rav Tavyomi, Rebbi Yochanan and Reish Lakish argue with Rebbi Elazar and Rebbi Yosi b'Rebbi Chanina about whether the disagreement between the Rabanan and Rebbi Shimon applies only when the Etzim or Levonah are Tamei, or even when the person is Tamei.
7. According to Rav Kahana, Rebbi Yochanan and Reish Lakish argue with Rebbi Elazar and Rebbi Yosi b'Rebbi Chanina about whether Rebbi Shimon agrees with the Rabanan that when the Etzim or Levonah are Tamei, one who eats them is Chayav Malkus.
8. A Korban must be slaughtered with intent for that particular Korban, the owner of the Korban, the fire, the Rei'ach, Nicho'ach, in the name of Hashem, and a Chatas in the name of the sin.
9. If the flesh of a Korban is roasted on coals before it is placed on the Mizbe'ach, there is no Rei'ach.
10. A Chatas slaughtered in the name of an Olah is Pasul, but a Chatas slaughtered in the name of Chulin is valid.
A BIT MORE
1. Pigul does not apply to blood because it is a Matir. A Gezeiras ha'Kasuv teaches that the prohibitions of Nosar, Tum'ah, and Me'ilah also do not apply to blood.
2. Every day, the Kohen gathers some of the ash from the Mizbe'ach and places it to the east of the ramp of the Mizbe'ach. Even after the Mitzvah has been done with the ashes, if someone benefits from them he is Chayav for Me'ilah.
3. The four garments worn by a Kohen Gadol on Yom Kippur are the same four garments worn by a Kohen Hedyot on all other days. According to the Chachamim, the garments worn by the Kohen Gadol on Yom Kippur may not be worn again even by a Kohen Hedyot. Rebbi Dosa maintains that the garments may not be worn again by the Kohen Gadol on Yom Kippur, but they may be worn by a Kohen Hedyot.
4. Although the Mitzvah has already been done with the Eglah Arufah, it is forbidden to derive benefit from it.
5. According to the Rabanan, one who is Tamei is liable for eating such items, even though they are inedible. Rebbi Shimon disagrees.
6. According to the Rabanan, if the Etzim or Levonah are Tamei, the person who eats them is Chayav Malkus. If the person is Tamei and the Etzim or Levonah are Tahor, the Amora'im disagree about whether the Rabanan maintain that the person is Chayav Malkus in that case as well.
7. According to the Rabanan, if the person is Tamei and the Etzim or Levonah are Tahor, or vice versa, he is Chayav Malkus. There is a disagreement about whether Rebbi Shimon agrees with the Rabanan that there is a Chiyuv Malkus when the Etzim or Levonah are Tamei.
8. Rebbi Yosi says even if a Korban is slaughtered with no particular intent in mind ("Stam"), it is valid. It is a stipulation of Beis Din that a Korban be slaughtered Stam in order to avoid the possibility that it will be slaughtered she'Lo Lishmah.
9. Since the flesh of the Korban was roasted first, it does not produce an aroma when it is burned on the Mizbe'ach, and thus it does not fulfill the requirement of the verse that a Korban be "Rei'ach Nicho'ach."
10. However, if the slaughterer thought that the Chatas was Chulin at the time of the Shechitah, the act is regarded as Mis'asek and it is Pasul.
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