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1)

(a) A Yotzei Dofen is not considered 'born', as regards both Tum'as Leidah and bringing a Korban.

(b) A Nidah is Temei'ah even if the blood has not yet emerged, whereas one can only become a Zav and a Ba'al Keri once the Tum'ah has emerged from the body.

(c) A Kohen who is about to have an emission whist he is eating Terumah is obligated to hold his Amah until he has swallowed what is in his mouth.

(a) The Rabbanan learn from "Ishah Ki Sazri'a ve'Yaldah Zachar" that a woman becomes Temei'ah only if she gives birth from the same place where she 'sows'.

(b) Rebbi Shimon learns from there that, even if a woman gives birth to a melted baby (like the seed that went in), she is Temei'ah.

(c) If not for the Pasuk, we would have thought when the Torah writes "Zachar", it means Zachar Vaday, and when it writes "Nekeivah", it means Nekeivah Vada'is. Consequently, when a woman gives birth to a Tumtum and an Androginus, she will not become Temei'ah.

(d) The Rabbanan learn from "le'Ven O le'Vas" that she is obligated to bring a Korban for each and every baby.

(a) We do not require a Pasuk to tell us that a Yoledes be'Zov needs to bring *two* Korbanos, any more than we do to tell us that a Yoledes who eats blood or Cheilev needs to bring two Korbanos.

(b) The Pasuk which permits her to bring one Korban for a number of births speaks when both births occurred within the Mel'os (within the eighty days); whereas the Pasuk which requires a Korban for each birth speaks when the subsequent baby was born after the Mel'os.

(c) If it were only for the Pasuk of "ve'Zos", we would have confined the latter Din to where there were *two* separate pregnancies; but in a case of two separate and distant births within *one* pregnancy (like the case of Yehudah and Chizkiyah), she will be Yotzei with one Korban. Consequently, we need the Pasuk of "le'Ven O le'Vas" to tell us that, here too, two Korbanos are required.

(a) If a Yotzei Dofen is not considered Kodshim, it means that they are only Kadosh Kedushas Damim, not Kedushas ha'Guf, and once they are redeemed, one is permitted to work with them and to shear them.

(b) Rebbi Shimon learns this Din by Kodshim with a Gezeirah Shavah "Leidah" "Leidah" (the Gemara concludes "Imo" "Imo").

(c) Rebbi Shimon chooses to learn Kodshim from Bechor (that a Yotzei Dofen is *not* considered a birth - to be Kadosh) rather than from Adam, where it *is*, simply because there are more reasons to compare a Kodshim animal to a Bechor than to an Adam.

5)

(a) The three cases of Hekdesh that are precluded from remaining on the Mizbei'ach from the Pasuk "Zos Toras ha'Olah" etc. (despite the fact that they are Pesulan ba'Kodesh), are: 1. A Korban that was Shechted at night-time. 2. A Korban which was Shechted correctly, but the blood spilt. 3. A Korban whose blood was taken outside the curtains of the Azarah.

(b) 'Lan' means a Korban whose blood was not sprinkled before nightfall ('Lan' of *the flesh* is equivalent to Nosar - see Tosfos d.h. 'ha'Lan'). 'Yotzei' is an Olah whose flesh was taken outside the Azarah.

(c) Rebbi Yehudah agrees with Rebbi Shimon in all the cases except for the three that he quoted above, that once they go up onto the Mizbei'ach, they are not taken down.

(a) When Rebbi Shimon mentions the case of Pesulin receiving or sprinkling the blood, he is referring for example, to a Ba'al Mum, who is permitted to Shecht Kodshim. That is why he cannot include Pesulin who Shechted Kodshim, since the Korban would then be Kasher.

(b) 'Nitnin le'Ma'alah she'Nasnan Lematah' refers to the blood of the Chatas Beheimah which is normally sprinkled above the Chut ha'Sikra, but was now sprinkled below it.

(c) 'ha'Nitnin bi'Fenim she'Nasnan ba'Chutz' refers to the blood of the Par He'elam Davar (of the Tzibur) and the bull of the Kohen Gadol (both Chata'os), which are normally sprinkled on the Mizbei'ach ha'Penimi, but the Kohen sprinkled them on the Mizbei'ach ha'Chitzon.

(d) It is only a Pesach and a Chatas which become Pasul if they are brought she'Lo li'Sheman, all other Korbanos are Kasher, although the owner will not have fulfilled his obligation.

(a) A Muktzeh is an animal which the owner designated (some say for seven years before it was to be sacrificed) for Avodah Zarah.

(b) The word "Zos" comes to exclude, whereas "Toras" comes to include. Therefore Rebbi Shimon (and Rebbi Yehudah agrees with him on principle) includes some Korbanos Pesulos in a list of those which remain on the Mizbei'ach if they were inadvertently brought up, and excludes others in a second list. He categorizes them logically, including those which became Pasul only after they entered the Azarah - known as Pesulan ba'Kodesh - and excluding those whose Pesul preceded their entry into the Azarah.

(a) The Gemara quoted this Beraisa to prove Rebbi Yochanan, who learnt above that Rebbi Shimon agrees that by Kodshim, a Yotzei Dofen is not considered a normal birth, and is therefore not Kadosh Kedushas ha'Guf. The Beraisa too, seems to bear this out, by including a Yotzei Dofen in the list of Kodshim which cannot remain on the Mizbei'ach.

(b) The Gemara initially rejects the proof, by establishing that the Beraisa is speaking about a Yotzei Dofen of a Bechor, but not of other Kodshim.