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1) Rebbi Elazar again restricts Rebbi Eliezer's ruling ('Im Kareiv Kos Achas ... ') to bringing two cups at a time, and Rebbi Ya'akov establishes the Seifa 'Afilu Karvu Kulan Chutz me'Echad' to mean 'Zug Echad'. Having taught us the Machlokes between Rebbi Eliezer and the Chachamim with regard to ...

1. ... 'Eivarim', the Tana nevertheless finds it necessary to repeat it with regard to 'Kosos' - because otherwise, we might have confined Rebbi Eliezer's ruling ('Yikrevu Kol ha'Roshim') to 'Eivarim', where the main Kaparah has already been achieved be'Hechsher, but not to 'Kosos', which entails now achieving the Kaparah in a way that is not quite Kasher.
2. ... 'Kosos', the Tana needs to repeat it with regard to 'Eivarim' - to teach us that the Rabbanan disagree with Rebbi Eliezer even where the main Kaparah has already been achieved be'Hechsher.

(a) The Mishnah in Parah discusses a case where water falls into a jar containing Mei Chatas. Rebbi Eliezer holds 'Yazeh Sh'tei Haza'os' - by which he means that the Kohen should sprinkle the Tamei Meis with Mei Chatas twice.

(b) The Chachamim - invalidate the Mei Chatas.

(c) Assuming that the latter hold 'Yesh Bilah' (as we learned in our Mishnah), they will have to hold ...

1. ... 'Haza'ah Tzerichah Shiur'.
2. ... 'Ein Mitztarfin Haza'os'.

(a) We initially assume that Rebbi Eliezer holds 'Yesh Bilah' - because otherwise, what would be the point of sprinkling the Tamei Meis twice (perhaps both times it was the ordinary water that he sprinkled)?

(b) And we know that he holds 'Haza'ah Tzerichah Shiur' - because otherwise, why would the Kohen need to sprinkle the him twice? Why will once not suffice?

(c) He argues with the Chachamim - in that he holds 'Haza'os Mitztarfin'.

(d) The problem that remains is - that even if he does sprinkle twice, what guarantee is there that he will have sprinkled the full Shiur, and that both Haza'os were not from the ordinary water?

(a) Resh Lakish declares 'Hacha be'Mai Askinan, she'Nis'arvu Achas be'Achas', by which he means - that one Shi'ur Haza'ah of ordinary water became mixed up with one Shi'ur of Mei Haza'ah, in which case one of the two Haza'os must have been Mei Chatas.

(b) Rava maintains that Rebbi Eliezer holds 'Haza'ah Ein Tzerichah Shi'ur', and the second Haza'ah - is a K'nas (to deprive the Kohen of the pleasure of sprinkling with a lot of water).

(a) According to Rav Ashi, Rebbi Eliezer holds 'Ein Bilah' - and 'Haza'ah Einah Tzerichah Shiur' (like Rava).

(b) And he argues with Rava - inasmuch as he doesn't hold of the K'nas.

(c) He does not emulate Resh Lakish, and establish the case 'she'Nis'arvu Achas be'Achas' - because that conforms with Resh Lakish's opinion that Rebbi Eliezer holds 'Haza'ah Tzerichah Shi'ur', which he rejects, as we just explained.

(d) And we know, according to Rav Ashi, that the Tamei was actually sprinkled with the Mei Chatas - because seeing as only a Kol she'Hu of water fell into the Mei Chatas (as the Mishnah in Parah explicitly states), it is impossible that one of the Haza'os does not include the Mei Chatas.

(a) Rebbi in a Beraisa states that according to Rebbi Eliezer - who requires two Haza'os, 'Haza'ah Kol-she'Hu Metaheres'.

(b) The basis of Rebbi's statement is - the principle that 'Haza'ah Einah Tzerichah Shi'ur'.

(c) When Rebbi says 'Haza'ah Mechtzah Kasher, u'Mechtzah Pasul', he means - that not only does Haza'ah not require a Shiur, according to Rebbi Eliezer, but it doesn't even matter if it is mixed with something that is Pasul.

(d) This Beraisa poses a Kashya on Resh Lakish - who holds that, according to Rebbi Eliezer, 'Haza'ah Tzerichah Shi'ur'.

7)

(a) In another Beraisa, in connection with 'Nitnin Lema'alah she'Nis'arvu be'Nitnin Lematah' (e.g. the blood of a Chatas with the blood of an Olah), Rebbi Eliezer says 'Yiten Lema'alah, ve'Ro'in ... ve'ha'Tachtonim Alu Lo' (the excerpts from Beraisa, which we are about to quote, section by section, runs parallel with our Mishnah. See Tosfos DH 've'Od'). The last statement means - that when he places the Shirayim Lematah (as Shirayim of the Chatas), he will automatically be Yotze the Matanos of the Olah.

(b) This proves - that 'Yesh Bilah'. Otherwise, why is he Yotze either Korban? How does he know that he is not placing the blood of the Chatas below and that of the Olah above?

(c) ... a Kashya on Rav Ashi, in whose opinion Rebbi Eliezer holds 'Ein Bilah'.

(d) To refute this Kashya, we establish the Beraisa when the majority of the blood was from the Chatas, and the Kohen placed above the Chut ha'Sikra - the Shi'ur of the Matanos of the Olah plus a Mashehu.

(a) The problem with the Seifa of the Beraisa 've'ha'Tachtonim Alu Lo' is - that seeing as he placed the entire Shi'ur of the blood of the Olah plus a Mashehu above the Chut ha'Sikra, how can he be Yotze the Olah with what he subsequently places , Lematah (seeing as, in all likelihood, he placed all the blood of the Olah above the Chut ha'Sikra)?

(b) When we answer 'le'Shem Shirayim', we mean - that 've'ha'Tachtonim Alu Lo' is not referring to the Olah, but to the Shirayim of the Chatas.

(c) The Beraisa continues 'Nasan le'Matah ve'Lo Nimlach (without asking advice), Rebbi Eliezer Omer Yachzor ve'Yiten Lema'alah ... '. Had the Kohen asked, he would have been told - to place the Matanos above first (since the Matanos above the Chut ha'Sikra take precedence).

(d) The Rabbanan disagree with Rebbi Eliezer. According to them, the remainder of the blood must be poured into the Amah - because it is forbidden to abuse the blood of an Olah, even if it is to accommodate Matanos of a Chatas (by means of 'Ro'in').

(a) This Beraisa poses on Rav Ashi on Rav Ashi - in that, having sprinkled the Matanos Lematah, placing the rest Lema'alah will only make sense if the Tana holds 'Yesh Bilah'.

(b) We answer - like we answered in the previous case, by establishing the Beraisa when the majority of the blood was from the Chatas, and the Kohen subsequently placed the Shiur of blood from the Olah plus a Mashehu above the Chut ha'Sikra.

(c) The Seifa 've'ha'Tachtonim Alu Lo' - refers (not to the blood of the Olah, but to the Shirayim of the Chatas [as we explained above] though it is unclear how it is possible for the Shirayim to precede the Matanos).

(a) The Beraisa continues 'Nasnan Lema'alah ... Eilu va'Eilu Modim she'Yachzor Veyiten Lematah'. This time, even the Rabbanan (who rule in the previous case 'Yishafech le'Amah') agree with Rebbi Eliezer - since in any case, the remainder of the blood needs to be placed below the Chut, irrespective of whether it is from the Olah or from the Chatas

(b) Here too, according to Rav Ashi, we establish the case where the majority of the blood was from the Chatas ... . According to ...

1. ... Rebbi Eliezer - who holds 'Ein Bilah', only the Chatas is Kasher (as we explained earlier).
2. ... the Rabbanan - who hold 'Yesh Bilah', both Korbanos are Kasher.

(c) And the Seifa (which does not say 'Eilu va'Eilu Modim', but) 'Eilu va'Eilu Alu Lo' - goes according to the Rabbanan.

(a) We learned in our Mishnah 'ha'Nitnin be'Matanah Achas she'Nis'arvu be'Matanah Achas, Yinasnu be'Matanah Achas ... Matan Arba be'Matan Arba, Yinasnu be'Matan Arba'. We know that Rebbi Eliezer agrees with these rulings - because he speaks in the Seifa, and we can assume that, since he makes no comment in the Reisha, he agrees with the Tana Kama.

(b) Rav Ashi, who holds 'Ein Bilah' (according to Rebbi Eliezer) explains ...

1. ... the Reisha - when sufficient blood for one Matanah became mixed up with the same amount of blood.
2. ... the Seifa - when sufficient blood for four became mixed up with the same amount of blood.

(c) We ask the same Kashya on Rav Ashi from the Seifa 'Matan Arba be'Matan Achas, Rebbi Eliezer Omer Yinasnu be'Matan Arba'. We suggest that maybe here too, the Mishnah speaks 'be'Nis'arev be'Achas', by which we mean - that sufficient blood for the one Matanah of a Bechor became mixed up with sufficient blood for the four Matanos of an Olah or a Shelamim.

(d) We reject this answer however - because if, all in all, there is only enough blood for five Matanos, how will we explain the 'bal Tosif' of Rebbi Yehoshua.