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1) SOMEONE ELSE'S INTENT

(a) (Mishnah): Everything depends on the intent of the Oved.
(b) Our Mishnah is not like R. Elazar b'Rebbi Yosi.

1. (Beraisa - R. Elazar b'Rebbi Yosi): Intent (Chutz) of the owner of a Korban is Mefagel.

(c) (Rava): He learns from "V'Hikriv ha'Makriv" (the owner is considered a Makriv, i.e. an Oved).
(d) (Abaye): All the following Tana'im are concerned for the intent of one who is not doing the action - R. Elazar b'Rebbi Yosi (as we explained), R. Eliezer and R. Shimon ben Elazar.

1. (Mishnah): One who slaughters for an idolater - the slaughter is valid;

i. R. Eliezer says, it is invalid (we assume that the idolater intended that the slaughter be for idolatry.)

2. (Beraisa - R. Shimon ben Elazar): The general rule is - if Reuven stored away something which most people would not store away (because it is repulsive, or too small to bother storing), and Shimon took it from Reshus ha'Yachid to Reshus ha'Rabim on Shabbos, he is liable (even if he considers it worthless) on account of Reuven's intention.

(e) R. Eliezer and R. Shimon ben Elazar both agree with R. Elazar b'Rebbi Yosi's law - they are concerned for a passive party's intent in Chulin, all the more so regarding Kodshim, in which a verse teaches that the owner's intent counts!

1. (Perhaps) R. Elazar b'Rebbi Yosi argues with the laws of R. Eliezer and R. Shimon ben Elazar - he only discussed Kodshim, for which we have a verse;
2. R. Shimon ben Elazar agrees with R. Eliezer's law - R. Elazar considers the intent regarding Shabbos, all the more so regarding idolatry, for which one is liable for the Avodos of Kodshim!
3. R. Eliezer argues with R. Shimon's law - laws of idolatry resemble Avodas ha'Mikdash, but the Torah only forbids (on Shabbos) Melachah with intent!

2) SLAUGHTER AND "MATANOS" OF "KODSHEI KODOSHIM"

(a) (Mishnah): Kodshei Kodoshim are slaughtered in Tzafon (the north half of the Azarah):

1. The Par and Sa'ir (inner Chata'os) of Yom Kipur are slaughtered in Tzafon, Kabalah must be in a Kli Shares in Tzafon;
2. The blood must be sprinkled between the staves of the Aron, on the Paroches, and on the inner Mizbe'ach - all of these are Me'akev;

i. The leftover blood is poured on the Yesod on the west side of the outer Mizbe'ach - this is not Me'akev Kaparah.

3. Parim and Se'irim ha'Nisrafim (inner Chata'os of a Mashu'ach or He'elam Davar) are slaughtered in Tzafon, Kabalah must be in a Kli Shares in Tzafon;
4. The blood must be sprinkled on the Paroches and on the inner Mizbe'ach - all these Matirim are Me'akev;

i. The leftover blood is poured on the Yesod on the west side of the outer Mizbe'ach - this is not Me'akev.

5. All of these (inner Chata'os) are burned in Beis ha'Deshen (a place to the east of Yerushalayim where the ashes of the inner Mizbe'ach are deposited).

(a) (Gemara) Question: When the Tana gave the general rule of Kodshei Kodoshim (they are slaughtered in Tzafon), why didn't he also teach that Kabalah must be in a Kli Shares in Tzafon (as he teaches regarding each particular Korban of Kodshei Kodoshim)?
(b) Answer: He omitted this because it is not always true - the blood of Asham Metzora is received in the hand.
(c) Objection: This is wrong!

1. (Mishnah): ...The Asham of a Nazir or Metzora...is slaughtered in Tzafon, Kabalah must be in a Kli Shares in Tzafon...

(d) Answer: Initially, the Tana thought that all the blood is received in the hand, so he omitted Kabalah in a Kli Shares from the general rule;

1. Later, he concluded that some of the blood is received in a Kli Shares, so he taught this in the Mishnah of Ashamos.
2. (Beraisa) Suggestion: "V'Lakach" - perhaps he receives the blood (of Asham Metzora) in a vessel!
3. Rejection: "V'Nosan" - just as the Kohen puts the blood (on the Metzora) himself (with his finger), he receives it himself (in his hand).
4. Suggestion: Perhaps he also receives in his hand the blood that will be put on the Mizbe'ach!
5. Rejection: "Ka'Chatas ha'Asham" - just as Kabalah of a Chatas must be in a Kli Shares, also of an Asham.
6. Conclusion: Two Kohanim must receive the blood of Asham Metzora, one with his hand, one in a vessel;

i. The former puts the blood (that he received) on the Metzora, the latter puts the blood on the Mizbe'ach.