Please note that unless otherwise indicated, we follow the explanation of Rashi. Consequently, our notes and comments do not necessarily have any bearing on the practical Halachah.

1)

(a) Our Mishnah informs us that all Korbanos that are Shechted 'she'Lo li'Sheman' are Kasher.
What is the snag?

(b) What are then the ramifications of 'Kasher'?

(c) What does 'she'Lo Lisheman' mean?

(d) Which are the two exceptions?

(e) When is a Pesach considered she'Lo bi'Zemano? What is its status?

(a) Which third Korban does Rebbi Eliezer add to the list of exceptions?

(b) What is his reason?

(c) Under what circumstances does Yossi ben Choni render Pasul even an Olah and a Shelamim that are brought she'Lo li'Sheman?

(a) Shimon Achi Azaryah presents a different principle.
Why was he called by that name?

(b) What does he mean when he refers to ...

1. ... 'Namuch le'Shem Gavohah'?
2. ... 'Gavohah le'Shem Namuch'?

(c) What does he rule in a case where they Shechted ...

1. ... Kodshim Kalim as Kodshei Kodshim?
2. ... Kodshei Kodshim as Kodshim Kalim?

(d) And he adds that if one Shechted a Bechor or Ma'aser Beheimah as a Shelamim it is Kasher, but not vice-versa.
Why not?

(a) We ask why the Tana adds the word 'Ela', why he did not simply say 've'Lo Alu le'Ba'alim le'Shem Chovah'.
What is the basis of this Kashya?

(b) We answer with a statement of Rava.
What does Rava say about an Olah that is Shechted she'Lo Lishmah vis-a-vis the Zerikah (the sprinkling of the blood)?

(c) How does that answer our Kashya?

(a) We ascribe Rava's statement to both a S'vara and a Pasuk.
What is the S'vara?

(b) And he derives it from the Pasuk in Ki Seitzei "Motza Sefasecha Tishmor ve'Asisa Ka'asher Nadarta ... Nedavah".
What is strange about the word "Nedavah"?

(c) How does Rava explain it?

(d) Seeing as one is not responsible to replace a Nedavah, from where do we know that one is forbidden to bring it she'Lo li'Shemah?

6)

(a) Ravina thought it a pity that Rav Papa was not present in Bei Charmach, when Rava asked a good Kashya one Shabbos and answered it.
Why indeed was he not there?

(b) Rava interprets the Mishnah in Gitin 'Kol ha'Get she'Nichtav she'Lo le'Shem Ishah Pasul' to incorporate 'Stam'.
What will then be the case?

(c) Why does that Mishnah appear to clash with our Mishnah?

(d) What intrinsic distinction does he draw between Get and Kodshim to explain the difference?

(a) How do we initially try to infer from the Lashon of our Mishnah ('Kol ha'Zevachim she'Nizbechu she'Lo li'Sheman ... ') that 'S'tama ke'li'Sheman'?
What should the Tana otherwise have said?

(b) On what grounds do we reject this suggestion? What does the Mishnah in Gitin say?

(c) So we cite the Mishnah later 'Keitzad li'Sheman ve'she'Lo li'Sheman; le'Shem Pesach u'le'Shem Shelamim'.
How do we initially deduce from there that 'S'taman ke'li'Sheman Dami'?

(d) On what basis do we reject ...

1. ... this proof? Why might this case be different than a regular case of S'tam?
2. ... a similar proof from the Seifa of that Mishnah, where we infer the same from 'Keitzad she'Lo li'Sheman ve'Lisheman; le'Shem Shelamim ve'le'Shem Pesach' as we did from the Reisha ('Ha S'tama u'she'Shem Pesach Kasher')?

(a) We finally prove our point from a Mishnah later (in Beis Shamai). The Tana Kama lists six things that the Kohen must have in mind when bringing a Korban ('le'Shem Zevach, le'Shem Zove'ach, le'Shem Hashem ... ').
What does Rebbi Yossi say?

(b) Which 'T'nai Beis-Din' is he referring to?

(c) How do we prove from there that 'S'tama ke'Lishmah Dami'?

Next daf