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1)

(a) According to Rebbi Oshayah, when Rebbi says 'Hechyehu mi'Seh Af mi'Chedei Mekach' - he means that when a person declares his lamb a Korban Pesach, he actually retains some of the animal as Chulin, in order to be able to sell some of it for his own needs. Consequently, when someone pays for his portion with money that he has sanctified for this purpose, the money becomes Chulin and the Pesach, Hekdesh.

(b) Abaye maintains that, according to Rebbi, it is not the owner of the *lamb* who retains some of the animal as Chulin, but the owner of the *money*, who refrains from sanctifying it, in order to be able to buy a portion of Korban Pesach with it. In fact, he does not even buy his portion, but donates it to the owner of the Pesach as a gift - because it is not possible to redeem Kodshei Mizbei'ach that are not blemished.

(c) According to Abaye, when the Tana writes 'she'Al Menas Ken Hikdishu Yisrael es Pischeihen', he means 'she'Al Menas Ken Hikdishu Yisrael es *Ma'os* Pischeihen'.

(a) We learn from the Pasuk "*le'Chol* Neder" - that the Din of Esnan applies even to birds (i.e. doves and pigeons, which become invalidated as Korbanos, if given to a prostitute as an Esnan).

(b) We would otherwise have thought to preclude them from Esnan (and from Mechir Kelev) from a Kal va'Chomer from Hekdesh animals which become invalidated through a blemish (whereas birds *do* not).

(c) The Torah writes "le'Chol *Neder*" - to teach us that Esnan is only effective on something that is still subject to a Neder, but not to a Hekdesh, which is already Nadur.

(d) We need the Pasuk "le'Chol Neder" to preclude Kodshim from Esnan by someone who gives a prostitute his Pesach, according to Rebbi, who holds that a person's Pesach is considered his.

(a) 'Hechyehu mi'Seh Michedei Achilah, ve'Lo Michedei Mekach' - means that the owner is only permitted to accept money if it is needed to enhance the actual Pesach (i.e. to purchase fire-wood to roast it), but not for his own personal use (to make money on it, or even to re-gain his expenses).

(b) Rebbi holds 'Af Michedei Mekach ... u'Ma'os she'be'Yado Chulin, she'Al Menas Kein Hikdishu Yisrael es Pischeihen'.

(c) According to the opinion that both Tana'im agree that one may sell a portion of the Pesach in order to purchase fire-wood - the Rabbanan argue with Rebbi with regard to purchasing Matzah and Maror (which Rebbi permits on the grounds that they are also accessories of the Pesach, and which the Rabbanan forbid, because they are a separate entity, and not part of the actual Pesach itself).

(d) The other opinion holds that even the Rabbanan agree that one may purchase Matzah and Maror with the money for the Pesach, since they are considered accessories of the Pesach. What they argue over is whether one is permitted to purchase one's own personal requirements, and their Machlokes is based on the Pasuk "Miheyos mi'Seh", which the Rabbanan interpret to mean 'Hechyeihu *le'Seh*', and Rebbi, 'Hachyeh *Atzmecha mi'Seh*'.

(a) One may Shecht for a Zav who had *two* sightings on the *seventh* day (after he has Toveled and has become a Tevul-Yom) - even though he still remains Tamei until nightfall; and if he had *three* sightings, on the eighth.

(b) It does not matter that the latter has not yet brought his Korbanos, because a Mechusar Kipurim over-rides the Asei of Hashlamah (i.e. he may bring his Korbanos even after the Tamid shel Beis Ha'arbayim, in order to bring his Korban Pesach).

(c) One Shechts for a woman who had *one* sighting (during the eleven days between Nidah and Nidah) on the *second* day (the day that she is counting her one clean day); on the *third* day, for a woman who had *two* sightings, and on the *eighth* for a Zavah.

5)

(a) Rav maintains that one may Shecht a Korban Pesach and sprinkle its blood for a Tevul Yom and for a Mechusar Kipurim - because in the case of the former, nightfall arrives automatically, and in the case of the latter, it speaks when he has already handed his money to the Beis-Din of Kohanim; whereas a Tamei Sheretz still needs to Tovel, and who knows whether he will not be lax and fail to do so.

(b) The Beis-Din of Kohanim were guaranteed 'not to get up from there before they had used up all the money in the Shofros' (which contained the money of the Mechusrei Kipurim) - meaning that they would see to it that those boxes were emptied immediately, and their contents used to purchase the relevant sacrifices.

7)

(a) From Rav's words (in 5a.) it appears that even *he* agrees that min ha'Torah, Shochtin ve'Zorkin le'Tamei Sheretz, and it is the Rabbanan who say Ein Shochtin ve'Zorkin. In other words, he considers a Tamei Sheretz to be *eligible* to bring the Pesach. But did he not say above (on 80a) that, by Mechtzah Al Mechtzah, one is Metamei one of them with a Sheretz in order to render him *unfit*?

(b) Rav derives that a Tamei Sheretz is unfit to bring the Pesach from the Pasuk "Ish Ish Ki Yihye Tamei la'Nefesh" - because the Pasuk could well be speaking about a Tamei Mes whose seventh day falls on Erev Pesach (who will be eligible to eat the Pesach that night - just like a Tamei Sheretz), yet the Torah forbids him to eat the Pesach that night (even if a Sheli'ach Shechts it on his behalf).

(c) This is borne out by the continuation of the Pasuk "ve'Lo Yochlu La'asos ha'Pasach *ba'Yom Hahu*" - which implies that on the following day, they were able to bring the Pesach, just as we just explained Rav.

(a) If the case in our Mishnah "Zav she'Ra'ah Ba'al Shetei Re'iyos, Shochtin Alav ba'Shevi'i', speaks when he Toveled, then the Chidush will be that, it does not matter that the sun has yet to set, (he is nevertheless considered eligible to bring the Pesach), seeing as it sets automatically.

(b) The Gemara attempts to prove this from the continuation of the Mishnah 'Ra'ah Shalosh Re'iyos, Shochtin Alav ba'Shemini'. If the Reisha speaks when he already Toveled, as we explained, then the Chidush in the Seifa will be that, even though there, an act still needs to be performed (i.e. that his Korban still needs to be brought), he is nevertheless considered eligible (since he already handed his money to the Beis-Din combined with the Chazakah of the Kohanim, as we explained earlier). But if the Reisha speaks when he has not yet Toveled, then what additional Chidush is there in the Seifa?

(c) The Gemara concludes that, even if 'Sh'tei Re'iyos' speaks when he did *not* Tovel, there will still be a Chidush in the Seifa - because it needs to inform us that, even though in the Seifa, bringing his Korban is not in his hands (as is the Tevilah in the Reisha), he is nevertheless considered eligible, because of the Chazakah of the Kohanim.

(a) Rav Ada Bar Ahavah corrected the Beraisa expert, who quoted 've'ha'Zavah Shochtin Alah ba'Shevi'i she'Lah' - because even according to those who hold 'Shochtin ve'Zorkin Al Tamei Sheretz', it would not be possible to Shecht for a Zavah on her seventh day, before she has brought (or at least designated) her Korbanos on the eighth.

(b) The Chidush of 'Shochtin Alah bi'Shemini she'Lah' - will be as we stated above: i.e. that, although she is still a Mechuseres Kaparah, assuming that she handed the money for her Korbanos to the Beis-Din, we can rely on the Chazakah of the Kohanim.

(a) One cannot bring a Pesach for a Nidah on her seventh day (even if we hold Shochtin ve'Zorkin) - because (unlike a Zavah on *her* seventh day) a Nidah cannot Tovel until night-time, when she will become a Tevul-Yom, and will only be eligible to eat her Pesach on the following night.

(b) We should have known that one can Shecht for a Nidah on her eighth day (who is *not* obligated to bring Korbanos) from a Kal va'Chomer from a Zavah (who *is*).

(c) The Tana needs to inform us that one may Shecht for a Nidah on her eighth day - for the inference 'but not on the seventh', to let us know that a Nidah cannot Tovel before the night of the eighth day.

(d) We learn from the Pasuk in Tazri'a "Shiv'as Yamim Tihyeh be'Nidasah" - the Din currently under discussion; namely, that she must remain Temei'ah for the full seven days and may only Tovel after nightfall.