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1) FOR WHICH TRANSGRESSIONS DO "KORBANOS" ATONE? (Cont.)

(a) Answer #3 - Question (R. Yirmeyah): If the goats (of the Tzibur) of Shavu'os were slaughtered at the same time and their blood was received in different vessels, after throwing the blood of one, why do we throw the blood of the other?

1. Answer (R. Zeira): It atones for Tum'ah that occurred in between the two Zerikos.
2. R. Yirmeyah only asked whether a Korban (i.e. the second) can atone for a transgression after it was slaughtered - implying, he was sure that it can atone for a transgression after it was Hukdash!

(b) Rejection: Perhaps R. Yirmeyah was also unsure about that;

1. He asked, if you will say that that it can atone for a transgression after it was Hukdash, can it atone for a transgression after it was slaughtered?

(a) (Rabah): If Reuven's Todah was slaughtered l'Shem Shimon (who was Makdish a Todah for himself), it is Kosher (and Reuven fulfilled his obligation - Shinuy Ba'alim only disqualifies if it was on condition to do Zerikah for someone else);
(b) (Rav Chisda): It is Pasul (he did not fulfill his obligation, but the Korban is Kosher).
(c) Support (Rabah for himself - Beraisa - Aba Chavin): "U'Vesar Zevach Todas Shelamav" - this teaches that if a Todah was slaughtered l'Shem Shelamim, it is Kosher; if a Shelamim was slaughtered l'Shem Todah, it is Pasul.

1. Question: What is the difference between the cases?
2. Answer: Todah is called a Shelamim (it is a type of Shelamim), a (regular) Shelamim is not called a Todah.
3. Inference: If a Shelamim was slaughtered l'Shem Todah, it is Pasul - but a Todah slaughtered l'Shem a different Todah is Kosher!
4. Suggestion: This means that if Reuven's Todah was slaughtered l'Shem Shimon's Todah, it is Kosher.

(d) Rejection: No, it means that Reuven's Todah was slaughtered l'Shem a different Todah of his (e.g. for a different salvation).
(e) Question: If you will say that if Reuven's Todah was slaughtered l'Shem Shimon's Todah it is Pasul, the Beraisa should have taught this, all the more so we would know that a Shelamim slaughtered l'Shem Todah is Pasul!
(f) Answer: It needed to teach about a Shelamim that was slaughtered l'Shem Todah;

1. One might have thought, since Todah is called Shelamim, also Shelamim is called Todah - the Beraisa teaches, this is not so.

(g) (Rava): If Reuven's Chatas was slaughtered l'Shem Chatas (Rashi - his own Chatas for a different transgression; R. Tam - Shimon's Chatas), it is Kosher (and Reuven fulfilled his obligation);

1. If it was slaughtered l'Shem Olah, it is Pasul.

(h) Question: What is the reason?
(i) Answer: "V'Shachat Osah l'Chatas" - as long as it was slaughtered l'Shem Chatas, it is fully Kosher, but not if it was slaughtered l'Shem Olah.
(j) (Rava): If Reuven's Chatas was slaughtered on behalf of Shimon, and Shimon must bring a Chatas, it is (totally) Pasul;

1. If Shimon is obligated to bring (Rashi - and already was Makdish) an Olah, it is Kosher (but Reuven did not fulfill his obligation).

(k) Question: What is the reason?
(l) Answer: "V'Chiper Alav" - not for someone else;

1. (Intent for) the other person only disqualifies the Korban if he resembles Reuven, i.e. he needs the same atonement. (Shimon does not need atonement from a Chatas, his Olah will atone for him.)

(m) (Rava): If Reuven's *Chatas* (our text; some texts say 'Olah') was slaughtered on behalf of Shimon, and Shimon (thinks that he) need not bring any Korban, it is (totally) Pasul;

1. Surely, Shimon once was Mevatel an Ase (but since he does not know this, he will not bring an Olah), so a Chatas could atone for him (as Rava taught).

(n) (Rava): A Korban Chatas atones for Bitul Ase.

1. A Kal va'Chomer teaches this - it atones for Chayavei Kerisus, all the more so, it atones for Bitul Ase!

(o) Question: Since Chatas also atones for Bitul Ase, why did Rava say that if a Chatas was slaughtered on behalf of someone obligated to bring a Chatas, it is Pasul; on behalf of someone obligated to bring an Olah (i.e. he was Mevatel an Ase), it is Kosher?!

(p) Answer: Chatas gives a small atonement for Bitul Ase, not a major atonement.
(q) (Rava): If an Olah was slaughtered Lo Lishmah, it is forbidden to throw the blood Lo Lishmah.
(r) We can learn from reasoning or a verse.

1. A verse - "...V'Asisa Ka'asher Nadarta...Nedavah" (if you did as you vowed, i.e. the Zevach was slaughtered Lishmah, it is a Neder; if not, it is a Nedavah - a Nedavah may not be offered Lo Lishmah)!
2. Reasoning - because it was (improperly) slaughtered Lo Lishmah, should we do another Avodah Lo Lishmah?!

(a) (Rava): If heirs inherited an Olah and it was offered b'Shinuy Kodesh, it is Pasul (it is Kosher, but the heirs must bring another Korban); if it was offered b'Shinuy Ba'alim, it is (fully) Kosher;
(b) (Rav Pinchus brei d'Rav Ami): Shinuy Ba'alim applies even after the owner died.
(c) Rav Ashi: Do you argue with Rava, and say that the heirs must bring another Korban?

1. Or, do you just mean that (if the heirs were Mevatel an Ase,) if it was offered properly, they get atonement; b'Shinuy Ba'alim, it does not atone for them?

(d) Rav Pinchus: I argue with Rava.
(e) (Rava): An Olah is a gift (even though it is brought for Bitul Ase, its essence is not a Korban of atonement):

1. If the owner did not repent - "Zevach Resha'im To'evah"!
2. If he repented, he already got atonement!

i. (Beraisa): If one transgressed an Ase and repented, Hash-m immediately pardons him!

3. We conclude that an Olah is merely a gift.

(f) Support (Beraisa - R. Shimon) Question: Why is a Chatas brought?

1. Objection: Surely, a Chatas comes to atone!
2. Correction: Rather, (if someone obligated to bring a Chatas and an Olah,) why is the Chatas brought before the Olah?
3. Answer: It is proper that if someone sinned against the king, first an advocate appeases the king, then the sinner sends a gift.

(a) (Mishnah): (Any Zevach slaughtered Lo Lishmah is Kosher) except for Pesach or Chatas...
(b) Question: What is the source that Pesach (Lo Lishmah) is Pasul?
(c) Answer: "Shamor...*V'Asisa* Pesach" - all its Asiyos (actions) must be l'Shem Pesach.
(d) Question: This teaches Shinuy Kodesh; what is the source for Shinuy Ba'alim?
(e) Answer: "Va'Amartem Zevach Pesach Hu" - it must be Zavu'ach (slaughtered) l'Shem Pesach;

1. Since we do not need this to teach about Shinuy Kodesh (since we know this from the previous verse), we use it to teach about Shinuy Ba'alim.

(f) Question: This teaches that Shinuy Kodesh and Shinuy Ba'alim are forbidden - what is the source that they Posel a Pesach?
(g) Answer #1: "V'Zavachta Pesach".
(h) Question (Rav Safra): This verse teaches a different law!

1. (Rav Nachman): Mosar Pesach is offered like a Shelamim - "V'Zavachta Pesach...Tzon u'Vakar";

i. Question: Korban Pesach cannot be Bakar (cattle), only a lamb or goat!
ii. Answer: Rather, it teaches that Mosar Pesach becomes a Korban that can be (any, i.e. male or female) cattle or flock, i.e. Shelamim.

(i) Answer #2 (Rav Safra): Rather, "V'Zavachta Pesach..." teaches Rav Nachman's law;

1. "Shamor...V'Asisa Pesach" - forbids Shinuy Kodesh l'Chatchilah;
2. "Va'Amartem Zevach Pesach" forbids Shinuy Ba'alim l'Chatchilah;
3. "Hu" disqualifies the Korban in either case (Shinuy Kodesh or Ba'alim).

(j) Question: This teaches about a Shinuy in slaughter - what is the source for Shinuy in the other Avodos?
(k) Answer #1: Since the Torah taught about slaughter, we say that the same applies to the other Avodos.
(l) Objection: (Rav Ashi): We do not say this!
(m) Answer #2 (Rav Ashi): Rather, "Zos ha'Torah la'Olah...(ul'Zevach ha'Shelamim)";

1. (Beraisa): "B'Yom Tzavoso...Korbeneihem" (the following verse) - this comes to include Bechor, Ma'aser and Pesach.
2. The Torah equates Pesach to Shelamim: just as Shinuy Kodesh and Ba'alim are forbidden in Shelamim, also in Pesach;
3. Just as Shinuy is forbidden l'Chatchilah in all Avodos of Shelamim, it disqualifies a Pesach in all Avodos.

(n) Question: If so, what do we learn from "Hu"?
(o) Answer (Beraisa): It says "Hu" regarding the slaughter of Pesach to Posel it (if it was Lo Lishmah);

1. Regarding Asham, it only says "Hu" after the Eimurim are burned,

i. (A Korban is not Pasul if the Eimurim are burned Lo Lishmah -) even if they are not burned at all, the Korban is Kosher!