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1) AN "KORBAN" TAKEN PARTIALLY OUTSIDE THE "AZARAH"

(a) (R. Ami): If a sacrifice is inside the Azarah but its foot is outside:

1. If he cut the foot off and then slaughtered, it is Kosher; if he slaughtered and then cut the foot, it is Pasul.

(b) Question: If he slaughtered after cutting off the foot, it is blemished!
(c) Answer #1 - Correction: Rather, if he cut the foot off (after slaughter) and then did Kabalah, it is Kosher; if he Kibel and then cut the foot, it is Pasul.
(d) Objection: But R. Zeira taught, if one nicked the ear before Kabalah, it is Pasul - "V'Lakach...mi'Dam ha'Par", the bull must be intact.
(e) Answer #2 (Rav Chisda): He only cut the flesh of the foot, not the bone (this is not a blemish).
(f) Inference: (If Kabalah is done before it is cut, it is Pasul) - this teaches that the blood absorbed in limbs (e.g. the leg) is considered blood (to become Pasul if it leaves the Azarah. Rashi - and also, one who eats it is Chayav Kares; Tosfos - and Me'ilah and Pigul do not apply to it).
(g) Rejection: No, perhaps the Pesul is because the blood absorbs fat from the leg, and this enters the Mizrak.
(h) Inference: (Since the absorption is Posel the blood,) this teaches that the meat of Kodshim Kalim which leaves the Azarah before Zerikah is Pasul (even though it may be taken to be eaten anywhere in Yerushalayim after Zerikah)!
(i) Rejection: Perhaps R. Ami discusses Kodshei Kodoshim.
(j) (Beraisa): Kodshei Kodoshim must be slaughtered in the north (half of the Azarah), Kabalah of their blood must be in a Kli Shares in the north;

1. If someone was in the south and stuck his hand into the north and slaughtered, it is Kosher;
2. If Kabalah was done this way, it is Pasul.
3. If he entered his head and the majority of his body (into the north), it is as if he is entirely there (the Kabalah is Kosher).
4. If the animal quivered after slaughter and moved to the south and returned to the north, it is Kosher.
5. Kodshim Kalim must be slaughtered in the Azarah, Kabalah must be in a Kli Shares in the Azarah;

i. If someone was outside (the Azarah) and stuck his hand in and slaughtered, it is Kosher;
ii. If Kabalah was done this way, it is Pasul.
iii. If he entered his head and the majority of his body, this does not help.
iv. If the animal quivered after slaughter and left the Azarah and returned, it is Pasul.

(k) Inference: This teaches that the meat of Kodshim Kalim which leaves the Azarah before Zerikah is Pasul.
(l) Rejection: Perhaps it is Pasul because the tail (if it is a sheep) or the kidneys left (these are Eimurim offered on the Mizbe'ach, they are never allowed to leave the Azarah - but meat, which can leave after Zerikah, perhaps it can leave even before Zerikah).
(m) Question (Shmuel's father): May one slaughter l'Chatchilah if the animal is inside the Azarah, only its feet are outside?
(n) Answer (Shmuel): "Vehevi'um la'Sh-m" - it must be entirely in front of Hash-m.

(a) Question (Shmuel's father): If one slaughtered it while it was hanging (in the air), what is the law?
(b) Answer #1 (Shmuel): It is Kosher.
(c) Rejection (and Answer #2 - Shmuel's father): No, we require "Al Yerech ha'Mizbe'ach" (it must be on the floor).
(d) Question (Shmuel's father): If one slaughtered it while *he* was hanging, what is the law?
(e) Answer #1 (Shmuel): It is Pasul.
(f) Rejection (and Answer #2 - Shmuel's father): No, the slaughter (i.e. the animal) must be "Al Yerech ha'Mizbe'ach" the slaughterer need not be.
(g) Question (Shmuel's father): If one did Kabalah while he was hanging, what is the law?
(h) Answer #1 (Shmuel): It is Kosher.
(i) Rejection (and Answer #2 - Shmuel's father): No, this is not the proper way to do Avodah.
(j) Question (Shmuel's father): If one did Kabalah while it was hanging, what is the law?
(k) Answer #1 (Shmuel): It is Pasul.
(l) Rejection (and Answer #2 - Shmuel's father): No, we require slaughter "Al Yerech ha'Mizbe'ach", not Kabalah.
(m) (Abaye): Regarding Kodshei Kodoshim, each of these is Pasul, except for one who slaughtered when he was hanging;

1. Regarding Kodshim Kalim, each of these is Kosher, except for one who Kibel while he was hanging.

(n) Objection (Rava): You are Machshir Kodshim Kalim that are hanging, because (hanging in) the air above the Azarah is like (resting on) the Azarah;

1. Likewise, you should Machshir Kodshei Kodoshim that are hanging, because (hanging in) the air above the north (half of the Azarah) is like (resting in) the north!

(o) (Rava): Rather, for any Korban, each of these is Kosher, except for Kodshei Kodoshim which were hanging (even though it is as if it is in the north, this is not Al Yerech) and a hanging Kohen that Kibel (any Korban).
(p) Question (R. Yirmeyah): If the Kohen is in the Azarah, only his hair is outside, what is the law?
(q) Answer (R. Zeira): Just as we expound "Vehevi'um la'Sh-m" the animal must be entirely in front of Hash-m, we expound "B'Vo'am El Ohel Mo'ed", the Kohen must be entirely in the Ohel Mo'ed.

(a) (Mishnah): In the following cases, the Korban is Pasul, there is no Kares (this will be explained):

1. The blood was put on the ramp, or on a part of the Mizbe'ach not above the Yesod (a base surrounding half of the Mizbe'ach);
2. Blood of a sacrifice that should be put on (the Keranos) on top was put on the bottom, or vice-versa;
3. Blood of a sacrifice that should be put on the inner Mizbe'ach was put on the outer Mizbe'ach, or vice-versa.

(b) (Gemara - Shmuel): The meat is Pasul (forbidden), but the owner fulfilled his obligation.
(c) Question: What is the reason?
(d) Answer: "Va'Ani Nesativ Lachem Al ha'Mizbe'ach Lechaper" - once blood reaches the Mizbe'ach, there is atonement.

1. Question: If so, the meat should be permitted!
2. Answer: "Lechaper" - the rest of the Mizbe'ach is Kosher for atonement, not for other things.

(e) Inference: Shmuel holds that (putting blood in) the wrong place is like (putting it in) the right place.
(f) Question (Mishnah #1): In the following cases, if Dam ha'Nefesh remains, a Kosher Kohen should receive it (to do a proper Zerikah):

1. The blood was put on the ramp, or on a part of the Mizbe'ach not above the Yesod;
2. Blood that should be put on top was put on bottom, or vice-versa;
3. Blood that should be put on the inner Mizbe'ach was put on the outer Mizbe'ach, or vice-versa.

i. If (putting in) the wrong place is like the right place, why is another Zerikah needed?

(g) Answer #1: We do a proper Zerikah to permit eating the meat.
(h) Objection: Since the Korban already atoned, another Zerikah does not permit the meat!
(i) Answer: No, the Korban did not atone - the case is, a Pasul Kohen did the first Zerikah.
(j) Question: If so, the Korban was Nidcheh (permanently disqualified)!

1. (Mishnah #2): If Kabalah was done (with intent to eat or Lizrok) Chutz li'Zmano or Chutz li'Mkomo, if Dam ha'Nefesh remains, a Kosher Kohen should do a proper Kabalah.
2. Inference: An improper Kabalah can be fixed, not an improper Zerikah.

i. Suggestion: An improper Zerikah cannot be fixed on account of Dichuy!

(k) Answer #1: No, (it was not Nidcheh,) the Zerikah cannot be fixed because it was done with improper intent.
(l) Rejection #1: If so, also an improper Kabalah cannot be fixed!
(m) Rejection #2: Improper intent of someone unfit to serve is not Posel!

1. (Rava): Intent is Posel only if the Oved is fit to serve, on something fit for the Avodah, in a place fit for the Avodah.

(n) Answer #2: No, also an improper Zerikah can be fixed;

1. The correct inference from Mishnah #2 is that an improper Kabalah can be fixed, not an improper slaughter.

(o) Question: This teaches that intention is Pasul - a Mishnah teaches this!

1. (Mishnah): (Because Pesulim may slaughter,) they Posel through improper intention.

(p) Answer: The Chidush is, they do not Pasul Kabalah (or later Avodos), as Rava taught (since Kesherim are required).