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1) DO HEIRS ACQUIRE A "KORBAN"?

(a) Question (R. Yakov of Nehar Pekod): "V'Im Ga'ol Yig'al" - this includes an heir (he can redeem Ma'aser Sheni he inherited, he adds a fifth).

1. Will we likewise expound that one heir can redeem, but two heirs cannot?!

(b) Answer: Ma'aser Sheni is different, for their father himself could have redeemed it if he jointly owned it with a partner (whereas partners cannot make Temurah).
(c) Question (Rav Asi): Temurah proves that heirs acquire a Korban!

1. If they acquire, we understand why an heir can make Temurah;
2. If they do not acquire, why can an heir make Temurah?

i. (R. Yochanan): If the one who was Makdish an animal (even if it was to fulfill someone else's obligation) redeems it (after it became blemished), he adds a fifth;
ii. Only the one who will get atonement from a Korban makes Temurah from it (in any case, it is forbidden to do so);
iii. If Reuven makes his produce Terumah to exempt Shimon's Tevel, Reuven has Tovas Hana'ah (he decides which Kohen receives the Terumah).

(d) Answer (Rav Ashi): No - heirs get only a faint atonement from a Korban they inherited (and this is enough to enable them to make Temurah).

(a) Question: If a Korban was slaughtered Lo Lishmah, does it atone?
(b) Answer (Rav Shisha brei d'Rav Idi): Presumably, it does not atone - if it does, why must he bring a second Korban?
(c) Objection: But if it does not atone, why do we throw the blood?
(d) Correction (Rav Ashi): Rav Shisha asked the following - if it does not atone, we understand why we do Zerikah (since it was originally Lishmah (i.e. when it was made Hekdesh)), and why a second Korban is needed (to atone);

1. But if it does atone, why do we need a second Korban?

(a) Question: (An Olah atones for certain transgressions, e.g. Bitul Ase) - does an Olah atone for transgressions done after it was Hukdash?

1. Is it like a Chatas, which only atones for transgressions before it was Hukdash?
2. Or, perhaps it is different, because one Chatas can only atone for one transgression, but one Olah can atone for many?

(b) Answer #1 (Beraisa) Question: (Regarding an Olah) "V'Samach...v'Nirtzah" - Semichah does not atone, Zerikah does - "Ki ha'Dam Hu ba'Nefesh Yechaper"!

1. Answer: It says "V'Samach...v'Nirtzah" to teach that if he treated Semichah like a remnant of the Mitzvah (i.e. omitted it), the Torah considers it as if he did not atone.
2. Suggestion: This means, it atoned for Mitzvos Ase (that he failed to do) before he was Makdish it, but not for (omitting) Semichah, which was after the Hekdesh.

(c) Rejection (Rava): This does not answer our question - the reason it does not atone for Semichah is because Semichah could have been done until slaughter;

1. He does not transgress until slaughter; it is no Chidush that a Korban does not atone for transgressions after slaughter.

(d) Question (Rav Huna bar Yehudah): Why don't we say that he gets full atonement, but the Mitzvah was not done properly!

1. (Mishnah - R. Akiva): "Veha'Nosar Min ha'Shemen (will be put on the Tzaru'a's head)...Lechaper Alav" - if he put it, he atoned, if not, he did not atone.
2. R. Yochanan ben Nuri says, this is a remnant of a Mitzvah, whether or not he put it he atoned, but the Torah considers it as if he did not atone.
3. Question: What does it mean 'as if he did not atone'?

i. Suggestion: He must bring another Korban.
ii. Rejection: He said, whether or not he put he atoned!

4. Answer #1: Rather, he gets full atonement, but the Mitzvah was not done properly.
5. Summation of question: Likewise, one who omitted Semichah gets full atonement, but the Mitzvah was not done properly!

(e) Answer (and Answer #2 to Question d:3): No, he (Tosfos - properly) fulfilled the Mitzvah of putting the blood on the Behonos (ear, thumb and toe), he did not (Tosfos - properly) fulfill the Mitzvah of putting the blood on the head.
(f) Answer #2 (to Question (a) - Beraisa - R. Shimon) Question: Why does the Tzibur bring special sheep on Shavu'os?

1. Interjection: Those are Shelamim of the Tzibur (they permit bringing new grain in the Mikdash - but R. Shimon will answer that they atone for Tum'ah)!
2. Correction - Question: Why does the Tzibur bring (two) goats on Shavu'os?
3. Answer: They atone for Tamei people who entered the Mikdash or ate Kodshim.
4. Question: Why is the second needed?
5. Answer: The second atones for Tum'ah after the first was offered.

i. This shows that it is fitting for Yisrael to constantly bring Korbanos (in order that there will be immediate atonement for transgressions); we do not, because the Torah does not impose too great an obligation.

6. Summation of answer: The second atones for Tum'ah after the first was offered, which was after the second was Hukdash!

(g) Rejection: Indeed, if the second was Hukdash before the first was offered, we would not throw its blood (for it would not atone for anything)!

1. However, the case is, the second was Hukdash after the first was offered.

(h) Objection: It is unreasonable to say that the Torah commands to Makdish the second after the first was offered!
(i) Answer (Rav Papa): Korbanos Tzibur are made Hekdesh on condition (Rashi - it is as if the second was Hukdash just before its slaughter, in order that it can atone for Tum'ah in between);

1. Version #1 - Rashi [The following does not belong in our text, only in Shavu'os - (Shmuel): If a Korban Tzibur is not needed for what it was Hukdash (e.g. a Tamid which will not be needed this year) and was slaughtered Stam, it is Kosher for what it was destined to become (in this case, Kitz ha'Mizbe'ach).]
2. Version #2 - Tosfos - (Shmuel): Gizbarim buy Korbanos Tzibur on condition that they are not Hekdesh for any particular Korban until they are slaughtered (at that moment, they become Hekdesh for the particular Korban needed).

(j) Rejection (Rav Yosef brei d'Rav Shmuel): R. Shimon does not say that Gizbarim buy Korbanos Tzibur on condition!

1. (Rav Idi bar Avin): According to R. Shimon, Temidim which will not be needed this year cannot be redeemed (in order to buy them back with next year's Shekalim to use for Temidim of next year) without a blemish; according to Chachamim, they can be redeemed without a blemish!