Question: The blood that spilled is mixed with a much greater quantity of Dam Tamtzis (blood that exudes before or after the animal dies). It is Batel!

Answer: R. Yehudah holds that Dam Tamtzis is also considered blood.

(Beraisa): A Lav forbids Dam Tamtzis;

R. Yehudah says, it is Chayvei Kerisus.

Question: R. Elazar taught that R. Yehudah admits that Dam Tamtzis is not Mechaper!

"B'Nefesh Yechaper" - only Dam ha'Nefesh (that exudes when the animal is dying) is Mechaper.

Answer: We know (from elsewhere) that R. Yehudah holds that blood is not Mevatel blood (because it is Min b'Mino).

R. Yehudah: According to you, why do they plug up the Azarah (to keep the blood inside)?

Chachamim: This shows the praise of Kohanim. They are up to their knees in blood.

Question: The blood is a Chatzitzah between the Kohen and the floor!

Answer: It is wet, so it is not a Chatzitzah.

(Mishnah): The following are a Chatzitzah if they are dry, not if they are wet - blood, ink, honey, and milk.

Question: The Bigdei Kehunah will get dirty!

(Mishnah): If a Kohen served with dirty clothes, the Avodah is Pasul.

Suggestion: The Kohanim lift their garments.

Rejection: "Mido" - his garments must be like his Midah (size). They cannot be too long or short.

Answer #1: Their clothes may be dirty when they take the limbs to the ramp. This is not Avodah.

Rejection (Beraisa): "V'Hikriv ha'Kohen Es ha'Kol" refers to taking limbs to the ramp. (It is called Hakravah, which is Avodah!)

Answer #2: Rather, their clothes may be dirty when they bring wood to the Ma'arachah (the pile on the Mizbe'ach). This is not Avodah.

Question: The Kohanim who do Avodah must keep their garments clean. How can they do this (if they are up to their knees in blood)?!

Answer: They stand on platforms. (They are like the floor, so they are not Chatzizos.)

(Mishnah): If one slaughtered a Korban with intent to eat (or to be Lehaktir) something not normally eaten (or burned on the Mizbe'ach) Chutz li'Zmano or Chutz li'Mkomo, the Korban is Kosher;

R. Eliezer says, it is Pasul (if he intended Chutz li'Zmano, it is Pigul).

If he intended to eat (or burn) less than a k'Zayis of something normally eaten (or burned), it is Kosher;

If he intended to eat half a k'Zayis and to be Lehaktir half a k'Zayis, it is Kosher, for eating and burning do not join.

If one slaughtered a Korban with intent to eat a k'Zayis of any of the following, it is Kosher (for they are not normally eaten, or they are not considered to be the Korban itself);

The skin, Rotev (sauce in which it was cooked), Kipah (spices and bits of meat that collect at the bottom of the pot), Alal (Rashi - a hard sinew in the neck; Tosfos - meat that comes off when flaying the animal), bones, sinews, horns and hooves.

Pigul, Nosar and Tamei do not apply to these.

If one slaughtered a (female) Korban with intent to eat the fetus or fetal sac (Chutz...), it is Kosher (because some people eat it)

(To offer a bird, in place of Shechitah, Melikah is done. The Kohen presses his thumbnail to cut the Simanim.) If one did Melikah with intent to eat the eggs (Chutz...), it is Kosher;

Pigul, Nosar and Tamei do not apply to eggs and milk.

(Gemara - R. Elazar): If a Korban became Pigul, (the Lav and Kares for) Pigul applies to the fetus and fetal sac;

If one was Mefagel in (intended to eat (or to be Lehaktir) Chutz li'Zmano) a fetus or fetal sac, the Korban does not become Pigul (because most people do not eat it).

If one was Mefagel in Alal, Pigul applies to the bird's crop. If he was Mefagel in crop, Pigul does not apply to Alal.

If one was Mefagel in the Eimurim (of Parim ha'Nisrafim, i.e. bulls that are totally burned), Pigul applies to the meat. If he was Mefagel in the meat, Pigul does not apply to the Eimurim.

Support (Beraisa): (R. Shimon and Chachamim) both agree that if one was Mefagel in the meat of Parim ha'Nisrafim, this does not take effect (because the meat is not eaten).

Inference: If he was Mefagel in the Eimurim, Pigul applies to the meat!

Rejection: No, if he was Mefagel in the Eimurim, Pigul applies to the Eimurim.

Support (for R. Elazar - Beraisa): Me'ilah applies to Parim and Se'irim ha'Nisrafim from the time they are made Hekdesh;

After Shechitah, they have full Kedushas Mizbe'ach. They become Teme'im if a Tevul Yom or Mechusar Kipurim touched them. Linah (being left overnight) disqualifies them.

Suggestion: Because Linah of the meat disqualifies the meat, similarly, intent to do Linah (i.e. Pigul) in the meat also disqualifies it!

Rejection: No, the Beraisa discusses Linah of the Eimurim.

Question (Seifa): Me'ilah applies to them even in Beis ha'Deshen, until the meat melts.

Since the Seifa discusses the meat, also the Reisha!

Rejection: No, the Seifa discusses the meat, but the Reisha discusses the Eimurim.

Question (Rabah - Beraisa): (Improper intents in) the following do not make a Korban Pigul, and they do not become (forbidden due to) Pigul:

Wool on the head of a sheep, hair in a goat's beard, skin, Rotev, Kipah, Alal, crop, bones, sinews, horns, hooves, a fetus, a fetal sac, milk and eggs.

They do not make Pigul, they do not become Pigul, and one is not liable for them for Pigul, Nosar and Tamei.

One who offers from (any of) these outside the Mikdash is exempt.

Suggestion: The Beraisa teaches that intent for any of these does not make the Korban Pigul. If the Korban became Pigul (e.g. through intent in the meat), the Isur of Pigul does not apply to them!

Answer: No, it teaches that intent for any of them does not make the Korban Pigul, and even the matter he intended for is not Pigul. (However, if he was Mefagel in the meat, the entire Korban is Pigul, including these things.)

Question: The Seifa repeats 'they do not make Pigul, and they do not become Pigul.' Surely, this is to teach that even if the Korban is Pigul, Pigul does not apply to them!

Counter-question: Why does the Seifa repeat 'one is not liable for them for Pigul, Nosar and Tamei'?

Answer: You must say that since the Tana had to teach that one is not liable for Nosar and Tamei, he also taught Pigul;

Answer: Likewise, since he had to teach that one is exempt for offering them outside the Mikdash, he repeated 'they do not make Pigul, and they do not become Pigul.'

Support (for R. Elazar - Rava - our Mishnah): If one was Mefagel in a fetus or fetal sac during Shechitah, it is Kosher. If one was Mefagel in eggs during Melikah, it is Kosher;

Pigul, Nosar and Tamei do not apply to eggs and milk.

Inference: Pigul, Nosar and Tamei do apply to a fetus or fetal sac.

Conclusion: He is Chayav for eating a fetus or fetal sac if the Korban became Pigul; intent for any of them does not make the Korban Pigul.

(Mishnah): If a Ba'al Mum was brought up on the Mizbe'ach, we take it down;

R. Akiva is Machshir (we offer it).

(R. Chiya bar Aba): R. Akiva allows this only regarding Dukin (a film over the eye) (or other small blemishes), for a bird with this may be brought l'Chatchilah;

This is only if it became blemished after it was Hukdash. (If he was Makdish a Ba'al Mum, it is not Kodesh like a Korban.)

R. Akiva admits about a female that was Hukdash for an Olah, for the Pesul preceded the Hekdesh.

Question (R. Zeira - Beraisa): If one offered from these (among them, a fetus or fetal sac) outside the Mikdash, he is exempt.

Inference: (This is because they are not considered part of the mother.) If he offered (meat of) the mother outside the Mikdash, he would be liable! (The mother must be an Olah, for one is liable only for something acceptable in the Mikdash.)

If R. Akiva is Machshir a female Hukdash to be an Olah, we could establish the Beraisa to be R. Akiva;

However, if he disqualifies it, like whom is the Beraisa?

Answer #1: Rather, we infer, if he offered the Eimurim of the mother outside the Mikdash, he would be liable. (The Beraisa discusses Korbanos that can be females. Their Eimurim are offered in the Mikdash.)

Rejection: The Beraisa says `if one offered (any part) from these outside the Mikdash, he is exempt.' Correspondingly, he is liable for (any part of) the mother!

Answer #2: The Beraisa exempts for offering (even) the Eimurim of a fetus or fetal sac outside. We infer that if he offered the Eimurim of the mother outside the Mikdash, he would be liable