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1) THE RIGHT HAND IS NEEDED FOR "KEMITZAH"

(a) Question: Rava taught, the following Gezeros Shavah (from Metzora) teach that the right hand (or foot or ear) is required: "Yad-Yad" regarding Kemitzah, "Regel-Regel" regarding Chalitzah, "Ozen-Ozen" regarding piercing the ear (of a slave who does not want to go free);

1. Why is a Gezerah Shavah necessary (for Kemitzah), we can learn from Rabah bar bar Chanah's rule!

(b) Answer: We need one source to teach about taking the Kometz, and one for putting the Kometz in a (second) Kli Shares.
(c) Question: What do we learn from "Yad-Yad" according to R. Shimon, who does not require putting it in a Kli Shares?

1. We can also ask according to the opinion that he requires it, for he says that if it was done with the left hand it is Kosher!
2. We cannot say that it teaches about Kemitzah itself (even though R. Shimon does not learn from Rabah bar bar Chanah's rule, since it only says 'Kehunah'), we learn this from Rav Yehudah brei d'R. Chiya!

i. (Rav Yehudah brei d'R. Chiya): R. Shimon learns from "Kodesh Kodoshim Hi ka'Chatas veka'Asham": if the Kohen wants to throw the Kometz on the fire (on the Altar) with his hand, he must use his right hand, as he uses to throw the blood of Chatas;
ii. If he wants to put the Kometz in a Kli Shares, he may take it to the Altar and throw it with his left hand, just as he may carry and throw blood of an Asham in a Kli Shares in his left hand.

(d) Answer: He uses it to teach about the Kometz of a Minchas Chotei.

1. Since R. Shimon says, it does not require oil or frankincense, in order that a sinner not have a beautiful Korban, one might have thought that also it is Kosher with the left hand - "Yad-Yad" teaches, this is not so.

(a) (Mishnah): If the blood spilled on the floor (it was never received in a vessel) and it was gathered, it is Pasul.
(b) (Gemara - Beraisa): "Mi'Dam ha'Par" - from Dam ha'Nefesh (blood that exudes when the animal is dying), not from blood of the skin, nor Dam Tamtzis (blood that exudes before or after the animal dies);

1. "Mi'Dam ha'Par" - he must receive the blood from the bull.
2. Question: Why not explain simply, *from* (i.e. part of) the blood?
3. Answer: Rav taught, one who slaughters must (try to) receive all the Dam (ha'Nefesh) - "V'Es Kol Dam ha'Par Yishpoch".

i. Rather, we must expound as if it said 'Dam meha'Par'.

4. Question: But Rav's verse discusses the remaining blood (after throwing the blood in the Kodesh ha'Kodoshim), not all the blood of the bull!
5. Answer: Since it cannot teach that all the blood received is spilled on the outer Mizbe'ach (since some is thrown inside), we use it to teach that he must receive all the blood.

(c) (Rav Yehudah): One who slaughters must lift the knife (in order that blood from the knife will not fall into the Mizrak (the vessel in which blood is received) - "V'Lakach Mi'Dam ha'Par", not blood coming from the bull and something else (the knife).
(d) Question: What do we use to clean the blood off the knife?
(e) Answer (Abaye): He wipes it on the outer edge of the Mizrak - "Kefori Zahav".
(f) (Rav Chisda and Rav Asi): One who slaughters must put the veins and arteries into the Mizrak.

3) THE AIRSPACE OF A VESSEL

(a) Version #1 - Rav Yosef - Question (Rav Asi): If the bottom of the Mizrak fell off while the blood was falling to the Mizrak but did not yet reach the airspace (inside) of the Mizrak, what is the law?

1. Do we consider (blood in the) airspace in which it will not rest (i.e. because the bottom fell off) as if it already rested in the vessel (and therefore, it may later be collected from the floor), or not?

(b) Answer (R. Yochanan - Beraisa): If a stream of water flowed from a pipe through the air and into a barrel, or even in its airspace (i.e. above the interior) it is Pasul for Mei Chatas (one may not put a vessel there to collect water to be Mekudash with ashes of the Parah Adumah). (We consider the water to be in the barrel from the time it enters the airspace, this is not considered "Mayim Chayim" (running water));

1. If the pipe ended at the mouth of the barrel, water in the barrel is Pasul, water in the airspace (i.e. in the pipe) is Kosher.

(c) Objection: Rav Asi asked about water that will not come to rest (in the vessel), R. Yochanan's answer discusses water that will come to rest!
(d) Answer: Rav Asi asked two questions: If you will say that water that will not come to rest is not considered to be in the vessel, what is the law of water that will come to rest? (R. Yochanan only answered the latter question.)
(e) Version #2 - Rav Kahana: Rav Asi asked the law of water flowing into a barrel (he did not know the Beraisa), R. Yochanan told him the Beraisa.
(f) Version #3 - Rabah: Rav Asi asked the law of water flowing into a barrel, R. Yochanan answered from blood collected in a Mizrak:

1. Since the blood must come directly from the animal to the Mizrak, we must consider the airspace to be like the Mizrak (if not, the blood comes through an intermediary, i.e. the air).

(g) (Mishnah): If one put his hand or foot or vegetable leaves to divert a flow of water into a vessel, the water is Pasul for Mei Chatas; if he used shells of reeds or shells of nuts, it is Kosher;

1. The general rule is: if he uses something that receives Tum'ah, it is Pasul; something that does not receive Tum'ah, it is Kosher.
2. Question: What is the source of this?
3. Answer (R. Yochanan): "Ach Mayan u'Vor Mikve Mayim Yihyeh Tahor" - any collection of water for Taharah must be via things that are (always) Tahor.

(h) (R. Chiya bar Aba): This teaches that the airspace above a vessel is considered like part of the vessel (if not, the water would not be disqualified because it was diverted by something Tamei before reaching the barrel).
(i) Question (R. Zeira): Perhaps it goes directly from his hand into the barrel!
(j) Answer (R. Chiya bar Aba): The Mishnah says, 'to divert a flow' - this implies, it does not pass directly into the barrel.
(k) (R. Chiya bar Aba): This Mishnah is like R. Eliezer bar Tzadok.

1. (Mishnah - R. Eliezer bar Tzadok): If flowing water was diverted by shells of reeds or shells of nuts, it is Kosher;
2. A case occurred, the Great Sanhedrin in the Lishkas ha'Gazis ruled that it is Kosher.

(a) (R. Zeira): If one nicked the ear of a sacrifice (this is a blemish) before Kabalah, it is Pasul - "V'Lakach...mi'Dam ha'Par", the bull must be intact.
(b) Question: The verse discusses Kodshei Kodoshim - what is the source for Kodshim Kalim?
(c) Answer (Rava - Beraisa): "Seh Samim Zachar Ben Shanah Yihyeh" - it must be unblemished and one year old (i.e. within its first year) at the time of slaughter.
(d) Question: What is the source that it must be so at the time of the other Avodos?
(e) Answer: "Yihyeh" - all its Avodos must be when it is unblemished and one year old.
(f) Question (Abaye - Beraisa - R. Yehoshua): If a k'Zayis (olive's worth) of the meat or Chelev of a sacrifice remains, we may throw the blood (if only a k'Zayis remains, this is the ultimate blemish!)
(g) Answer: We must say, "Yihyeh" only teaches that all its Avodos must be when it is one year old (but it may be blemished).
(h) Question: If it was one year old at the time of slaughter, how could it be two years old at the time of Zerikah (the last Avodah - this must be the same day)?
(i) Answer (Rava): This teaches that we calculate the age of sacrifices from hour to hour.