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Kollel Iyun Hadaf, Jerusalem
(a) We learn the concession of Tum'ah be'Tzibur from the Pasuk in Beha'aloscha "*Ish* Ki Yihyeh Tamei la'Nefesh" - 'Ish Nidcheh le'Pesach Sheini, ve'Ein Tzibur Nidachin'.2)
(a) Rav Sheishes proves that 'Tum'ah Dechuyah Hi be'Tzibur', from a Beraisa in Menachos which rules that a Kohen who was bringing the Minchas ha'Omer when it became Tamei, must bring another one (if this is possible) - something which would not be necessary if 'Tum'ah Hutrah be'Tzibur.3)
(a) Rav Sheishes then brings proof from another Beraisa there, which issues an equivalent ruling with regard to a Kohen who was bringing a Minchas Parim, ve'Eilim u'Kevasim', even though they are not eaten (because he thinks that the Tana is referring to the Minchas Parim, ve'Eilim u'Kevasim' of the Musaf of Yom-Tov, which is fixed (indicating that 'Tum'ah Dechuyah be'Tzibur).4) When the Kohen comes to report that the Minchas ha'Omer or the already Shechted animals became Tamei, and there is no other barley (that was cut for the Mitzvah) or prepared animals, available - we tell him to be prudent and remain silent.
(a) 'Dam she'Nitma, ve'Zarko, be'Shogeg Hurtzah, *be'Meizid, Lo Hurtzah'* means that although min ha'Torah Ritzuy Tzitz (the atonement of the Tzitz) permits the Korban even to be eaten, Chazal decreed on a case where the blood became Tamei be'Meizid, that it may not be eaten.6)
(a) Rav Nachman establishes the Beraisa (which appears to makes no distinction between Shogeg and Meizid, Yachid and Tzibur, the Tzitz always atones for the blood, the flesh and the Cheilev that became Tamei) with regard to the *Kashrus* of the Korban. The *Tzitz* is only needed to atone for a Korban *Yachid* - a Korban *Tzibur* which is Tamei does not require the Tzitz to atone for it.7)
(a) The Pasuk of "ve'Nasa Aharon es Avon ha'Kodashim" (which is speaking about Ritzuy Tzitz), cannot be referring to the sin of Pigul i.e. (the *thought* of Shechting the Korban in the *wrong location*) or to that of Nosar (Shechting it in order to eat it outside the allotted *time* - which is normally referred to as Pigul).
(a) Rebbi Shimon holds that the Tzitz atones for Kodshim which became Tamei, whether they became Tamei whilst the Kohen Gadol was wearing it or not. According to Rebbi Yehudah, it will only atone as long as the Kohen Gadol is actually wearing it.9) Rebbi Yehudah holds 'Tum'ah Hutrah hi be'Tzibur' (which is why he does not require the Tzitz on Yom Kipur); whereas Rebbi Shimon holds 'Tum'ah Dechuyah Hi be'Tzibur' (and he is therefore forced to say that the Tzitz would atone even when the Kohen Gadol was not wearing it).
(a) Rebbi Yehudah learns from "ve'Hayah *Al Metzach Aharon, ve'Nasa* ... " - that the Tzitz atoned only when the Kohen Gadol is *actually wearing* it; Rebbi Shimon from "ve'Hayah Al Mitzcho *Tamid, le'Ratzon* ... " - that it atoned at all times, even when he was *not*.Next daf