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1) ANALYZING THE TANA KAMA AND R. SHIMON

(a) Question: How do the Tana Kama and R. Shimon (who use the repeated listing of the three festivals to set the period for Bal T'acher) know that Shavuos has an extended period for Tashlumin?
(b) Answer: They learn it from Rabah bar Shmuel's exegesis that the period for Korbanos is one of the units of counting.

1. Question: If so, maybe Shavuos only has a one-day period for Tashlumin?
2. Answer: Shavuos is counted in weeks as well as days; and it is called "the festival of weeks."

(c) Question: The Korban Pesach cannot be brought later than the fourteenth of Nisan (so why allot three festivals as the period in which to avoid Bal T'acher)!?
(d) Answer (R. Chisda): The Korban Pesach shouldn't have been listed in the Beraisa.
(e) Answer (R. Sheshes): It refers to the Korban Shelamim of Pesach.

1. Question: Wouldn't that be included in the category of Shelamim?
2. Answer: Separate categories are used for Shelamim which are due to Pesach (with which one might think that one transgresses Bal T'acher with the onset of the first festival) and ordinary Shelamim.

2) THE SOURCE OF BAL T'ACHER FOR THE ITEMS LISTED

(a) Question: How do we know that there is a transgression of Bal T'acher for all these things?
(b) Answer: Each one is derived from a word in the Pasuk (as listed).

(a) Question: What does "it, and not its substitutes" come to exclude from the sin of Bal T'acher?

1. Answer: It means substitutes of Olah or Shelamim.
2. Question: But those are brought as the original Korban in every aspect (and there cannot be any difference in law)!?
3. Answer: It means the substitute for a Chatas.
4. Question: But that is left to die!?

(b) Answer: It refers to the substitute for a Todah.

1. R. Chiya taught that if a Todah is mixed up with its substitute and one dies, there is no solution for the remaining animal.
2. It can't be brought as a Korban with the requisite bread, as it might be the substituted animal and it can't be brought without the bread, as it might be the original Korban.

(c) Question: But if it can't be brought as a Korban anyway, why do we need a Pasuk to exclude it from Bal T'acher?
(d) Answer (R. Sheshes): It is really the substitutes of Olah and Shelamim that are being excluded; it refers to a case where, after two festivals had passed the animal became blemished and disqualified, and the replacement animal was not brought until after another festival had elapsed.

1. One might think to consider them together and judge that three festivals have passed.
2. The Pasuk therefore comes to teach us that this case is not a transgression of Bal T'acher.

(e) Question: According to R. Meir's view that Bal T'acher is transgressed after one festival has passed, what is the Pasuk excluding from Bal T'acher?
(f) Answer (Rava): It refers to a case where in the middle of the festival, the animal became blemished and disqualified, and the replacement animal was not brought until after the festival had elapsed.

1. One might think to consider them together and judge that a whole festival has passed.
2. The Pasuk therefore comes to teach us that this case is not a transgression of Bal T'acher.

(a) Question: Surely " 'Vehayah B'cha Chait' - that the sin is in the person, but the Korban is not disqualified" - is learned from the Acheirim:

1. One might think that a Bechor which isn't brought before a year has elapsed is disqualified like a blemished Korban!
2. The Pasuk therefore connects Bechor (as a Hekesh) with Ma'aser, to teach that it is not invalidated by the passage of time (and thus there is no Bal T'acher).

(b) Answer: One might think that only Bechor is thereby exempted from Bal T'acher, since Bechor is not needed as an endearment to Hashem in the way that other Korbanos are. Hence, we need "Vehayah B'cha Chait."