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1) "AVODAH" MUST BE "LISHMAH"

(a) Question: What is the source that slaughter must be l'Shem ha'Korban (with intention for that Korban, e.g. Olah)?
(b) Answer: "V'Im Zevach Shelamim" - he must Zove'ach (slaughter) it l'Shem Shelamim.
(c) Question: Perhaps it is called 'Zevach', the word does not teach about its slaughter!
(d) Answer: It says "Ha'Makriv Es Dam ha'Shelamim", "Ha'Zorek Es Dam ha'Shelamim" - this shows that 'Zevach' is not part of its name.
(e) Question: What is the source that the other Avodos must be Lishmah?

1. Suggestion: We learn from slaughter.
2. Rejection: We cannot learn from slaughter, it has a stringency, slaughter of a Korban Pesach on behalf of people who cannot eat from it is Pasul.

(f) Partial answer: "Ha'Makriv Es Dam ha'Shelamim" - this teaches that the blood must be received l'Shem Shelamim.

1. Question: Since the Torah had to teach about Kabalah, why did it need "V'Im Zevach Shelamim" to teach that slaughter must be Lishmah?
2. Answer: We cannot learn from Kabalah (to slaughter), it has a stringency, a Zar (non-Kohen) or a female Kohen cannot receive the blood.

(g) Question: We have learned that slaughter and Kabalah must be Lishmah - what is the source for Zerikah?

1. Suggestion: We learn from slaughter and Kabalah.
2. Rejection: We cannot learn from these, they have stringencies, they can only be done in the north half of the Azarah (regarding Kodshei Kodoshim), and they apply to inner Chata'os (which are always Kosher without Zerikah on the outer Altar).

(h) Answer: "Ha'Zorek Es Dam ha'Shelamim" - this teaches that the blood must be thrown l'Shem Shelamim.

1. Question: Since the Torah had to teach about Zerikah, why did it need verses to teach about slaughter and Kabalah?
2. Answer: We cannot learn from Zerikah, it has a stringency, a Zar that does Zerikah is Chayav Misah.

(i) Question: We have learned all the Avodos except Holachah (taking the blood to the Altar) - what is the source for Holachah?

1. Suggestion: We learn from the other Avodos.
2. Rejection: We cannot learn from them, they are indispensable, but sometimes Holachah is not necessary (if slaughter was done right by the Altar).

(j) Answer: "V'Hikriv ha'Kohen Es ha'Kol v'Hiktir ha'Mizbechah" - this refers to taking the limbs (of an Olah) to the ramp (of the Mizbeach);

1. (Beraisa): "V'Hikrivu" - this refers to Kabalah the blood;

i. The Torah expressed this in the language of Holachah to teach that Holachah has the laws of Kabalah.

(a) Question: We have shown that Shinuy Kodesh (intent for the wrong Korban) is forbidden;

1. What is the source to forbid Shinuy Ba'alim (intent to atone (i.e. to throw the blood) for someone other than the owner)?

(b) Answer (Rav Pinchus brei d'Rav Ami): "U'Vesar Zevach Todas Shelamav" - the Zevichah (slaughter) should be with intention for a Todah;

1. Since we already learned this (above), we use this verse to forbid Shinuy Ba'alim.

(c) Question: But this verse is used to teach another law!

1. (Beraisa - Aba Chavin): "U''Vesar Zevach Todas Shelamav" - this teaches that if a Todah was slaughtered l'Shem Shelamim, it is Kosher; if a Shelamim was slaughtered l'Shem Todah, it is Pasul.
2. Question: What is the difference between the cases?
3. Answer: Todah is called a Shelamim (it is a type of Shelamim), a (regular) Shelamim is not called a Todah.

(d) Answer: "Todas Shelamav" teaches that Todah is called a Shelamim; we learn Shinuy Ba'alim from "Zevach".
(e) Question: Still, the verse is used to teach another law!

1. Question: What is the source that Chatas and Asham may only be eaten for one day and the following night?
2. Answer: "Zevach".

(f) Answer: If the Torah only wanted to teach that law, it would have said 'U''Vesar Todas Shelamav Zevach';

1. Rather, it says 'Zevach' before Todah to teach about Lishmah also.

(g) Question: We have shown that Shinuy Ba'alim applies to slaughter;

1. What is the source that it applies to all the Avodos?
2. Suggestion: We learn from slaughter.
3. Rejection: We cannot learn from slaughter, it has a stringency, slaughter of a Korban Pesach on behalf of people who cannot eat from it is Pasul.

(h) Answer #1: The Torah teaches that Shinuy Kodesh applies to slaughter, and also to all four Avodos;

1. Likewise, the Torah teaches that Shinuy Ba'alim applies to slaughter, and also to all four Avodos.

(i) Objection: We cannot learn from Shinuy Kodesh, if is more stringent than Shinuy Ba'alim!

1. Shinuy Kodesh is a disqualification in the Korban itself, it *intrinsically* applies to all four Avodos (whereas Shinuy Ba'alim only applies if an Avodah was done with intent to do Zerikah for the wrong owner), it applies after the owner died, and it applies to Korbanos Tzibur (i.e. of the congregation) as well as Korbanos of individuals.

2. Even though two of these stringencies can be refuted (we will do so immediately), the other two cannot, so we cannot learn from Shinuy Kodesh!
3. Objection #1: Surely, we say that Shinuy Ba'alim is not a disqualification in the Korban itself because it is merely improper intention - the same applies to Shinuy Kodesh!
4. Objection #2: According to Rav Pinchus brei d'Rav Mari, who says that Shinuy Ba'alim applies after the owner died, Shinuy Kodesh is not more stringent in this respect!
5. Two of the stringencies remain, so we cannot learn from Shinuy Kodesh.

(j) Answer (Rav Ashi): "V'Nirtzah Lo Lechaper Alav" - not to atone (Zorek) for someone else.
(k) Question: But this verse is used to teach the following!

1. (Beraisa - R. Shimon): "V'Nirtzah Lo Lechaper *Alav*" - a person has Acharayos for a Korban that is Alav (on him, i.e. a Neder, 'it is Alai to bring...'; if it becomes lost or stolen or blemished, he must bring another);
2. If it is not Alav (a Nedavah, 'This is an Olah'), he has no Acharayos.
3. (R. Yitzchak bar Avdimi): When he says Alai, he accepts responsibility to bring it no matter what happens.

(l) Answer: Rav Ashi learned from "V'Nirtzah Lo Lechaper" (without 'Alav').

(a) Question: We have learned that Shinuy Ba'alim applies to slaughter and Zerikah - what is the source for Kabalah?

1. Suggestion: We learn from slaughter and Zerikah.
2. Rejection: We cannot learn from these, they have a stringency, one who does them (to a Korban) outside the Mikdash is Chayav Kares!

(b) Answer (Rav Ashi): We learn from Ayil (the ram of a) Nazir - "Ya'aseh Zevach Shelamim" - it must be *Asuy* (offered) like a Shelamim;

1. If we do not need it to teach about Shinuy Kodesh, we use it to teach about Shinuy Ba'alim.

(c) Question (Rav Acha bar Aba): We should say that 'Ya'aseh' is a Klal (general term), 'Zevach' is a Prat (specific term), from a Klal and Prat we only learn the Prat, Zevichah (slaughter)!
(d) Answer #1 (Rava): Had it said 'Ya'aseh Shelamim Zevach', that would be correct;

1. Since it rather says "Ya'aseh Zevach Shelamim", the Prat (Zevach) interrupts the Klal (before the Klal was explained, i.e. how it should be offered), in such a case the rule of Klal and Prat does not apply.

(e) Answer #2 (Ravina): Really, we expound such a Klal and Prat;

1. Here, "La'Sh-m" is a closing Klal...

i. Interjection (Rav Acha mi'Difti): But the opening and closing Klalim are dissimilar! The opening Klal (Ya'aseh) only teaches Asiyos (the four Avodos, i.e. slaughter, Kabalah, Holachah and Zerikah), the closing Klal (la'Sh-m) teaches all Avodos to Hash-m, even pouring the extra blood on the base of the Mizbeach, and burning Chelev on the Mizbeach!
ii. Answer: The Tana is Tana d'vei R. Yishmael, who expounds such a Klal Prat u'Klal.

2. Conclusion of answer: From a Klal Prat u'Klal we learn everything similar to the Prat;

i. The Prat is an Avodah, and it must be done Lishmah - likewise, all four Avodos must be done Lishmah!

(f) Objection #1: The Prat is an Avodah for which one is Chayav Kares outside the Mikdash, we can only learn to another such Avodah (Zerikah), but not to Kabalah and Holachah!
(g) Objection #2: The Prat is an Avodah which (for Kodshei Kodoshim) must be done in the north half of the Azarah and applies to inner Chata'os, we can only learn other such Avodos (Kabalah), but not to Zerikah!
(h) Version #1 - Conclusion: Since both objections are equally valid, there is no reason to learn one more than the other, therefore we learn both (Zerikah and Kabalah; Kabalah includes Holachah).
(i) Version #2 - Conclusion: Both objections are equally valid, we cannot learn both, therefore we do not learn either.
(j) Version #3 - Conclusion: We already learned Zerikah from Rav Ashi, therefore the Klal Prat u'Klal comes to teach about Kabalah.

(a) Question: We have shown that Shinuy Kodesh and Shinuy Ba'alim apply to Eyl Nazir.

1. What is the source for other Korbanos?
2. Suggestion: We learn from Eyl Nazir.
3. Rejection: We cannot, for it has a stringency, other Korbanos are brought with it (a Chatas and Olah).

(b) Answer: Had the Torah said "(Ya'aseh Zevach) Shelamav", we would only learn Eyl Nazir;

1. Rather, it says "Shelamim", to include all Shelamim.

(c) Question: We have shown that Shinuy Kodesh applies to Shelamim;

1. What is the source for other Korbanos?
2. Suggestion: We learn from Shelamim.
3. Rejection: We cannot learn from Shelamim, for it requires Semichah, N'sochim and Tenufah (waving) of the chest and foreleg.

(d) Answer: "Zos ha'Torah la'Olah la'Minchah vela'Chatas vela'Asham vela'Milu'im ul'Zevach ha'Shelamim" - the Torah equates all Korbanos to Shelamim;

1. Just as Shinuy Kodesh and Shinuy Ba'alim apply to Shelamim, also to all Korbanos.

(e) Suggestion: Perhaps they are Pasul if slaughtered Lo Lishman!
(f) Rejection "Motza Sefasecha Tishmor v'Asisa Ka'asher Nadarta...Nedavah";

1. Question: Why does the Torah call a Neder 'Nedavah'?
2. Answer: If you did as you Nadar (i.e. the Zevach was offered Lishmah), it is a Neder (you fulfilled your obligation); if not, it is a Nedavah (you did not fulfill your vow).

(g) The Torah must teach both verses.

1. If it only said "Motza Sefasecha...", we would not know that Avodah Lo Lishmah is not considered doing as vowed, therefore it also says "Zos ha'Torah...";
2. If it only said "Zos ha'Torah...", one might have thought that Avodah Lo Lishmah disqualifies all Korbanos - therefore, it also says "Motza Sefasecha...".