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Zevachim Chart #5

Zevachim Daf 9b

THE LAW OF A KORBAN CHATAS THAT IS SLAUGHTERED
WITH A "SHINUY KODESH" OR A "SHINUY BA'ALIM"
  (A)
A CHATAS CHELEV(1) SLAUGHTERED WITH INTENT THAT IT BE BROUGHT AS A ...		 (B)
A CHATAS CHELEV(1) SLAUGHTERED WITH INTENT THAT IT BE BROUGHT FOR A PERSON WHO IS OBLIGATED IN A ...
1) CHATAS DAM,
CHATAS AVODAH ZARAH(2) 		1st version: Kosher(3)
Rav Acha: Pasul(4)		 Pasul
2) CHATAS TUMAS MIKDASH V'KODASHAV 1st version: Safek(5)
Rav Acha: Pasul(4) 		Safek(6)
3) CHATAS NAZIR,
CHATAS METZORA,
CHATAS NACHSHON 		Pasul(7) Kosher(8)
4) OLAH Pasul Kosher(9)
==========
FOOTNOTES:
==========
 (1) A Chatas Chelev (a Chatas that one must bring for an inadvertent transgression of the Isur of Chelev) is an example of an ordinary Chatas brought for an inadvertent transgression of an Isur Kares. Obviously, the same would apply to a Chatas brought for another such Isur.
(2) The Chatas Avodah Zarah is a Se'irah (a she-goat), while the Chatas brought for all other Chayavei Kerisus is a Se'irah *or* a Kisbah (ewe). Nevertheless, for our purposes, their laws are the same.
(3) Rava says that the Korban is valid based on a logical reason: since both (the Chatas Chelev and the Chatas Dam) have the title of an ordinary Korban Chatas, and they both serve to atone for an Isur Kares that was transgressed accidentally, it is not considered a Shinuy Kodesh (RASHI DH Ta'ama).
(4) Rav Acha brei d'Rava invalidates every type of Shinuy Kodesh of Chatas, even in a case in which one has intention that his Chatas Chelev should be brought as a Chatas Dam. He derives this ruling from the verse, "v'Shachat Osah l'Chatas" (Vayikra 4:29), which he understands to mean that the Chatas must be slaughtered for *that* Chatas -- "*l'Osah* Chatas."
(5) We are in doubt whether the Chatas is valid -- because the Chatas for Tum'as Mikdash v'Kodashav is similar to a Chatas Chelev in that it is also brought to atone for an Isur Kares (like a Chatas Dam), or whether the Chatas is not valid -- because it is not similar to a Chatas Chelev in that it is not a Chatas Kavu'a, but rather an Oleh v'Yored.
(6) Rav Acha (and presumably the first version as well) is in doubt whether the person who is obligated to bring a Chatas for Tum'as Mikdash v'Kodashav is considered similar to the one who is obligated to bring a Chatas Chelev (since both are an Isur Kares), and thus the Shinuy Ba'alim invalidates the Korban, or whether he is not similar, and thus the Shinuy Ba'alim in this case does not invalidate the Korban. (See below, footnote #8)
(7) Chatas Nazir and the other Korbanos listed here are considered a Shinuy Kodesh, since they are not brought to atone for any sin, but rather to enable the person to attain a certain status ("l'Hachshir"), and thus they are not similar to a Chatas Chelev.
(8) A Shinuy Ba'alim invalidates the Korban only when the Korban is slaughtered with intent to be offered for a person who is obligated to attain *a similar atonement* as the owner of this Korban. The person who is obligated to bring a Chatas Nazir (or Chatas Metzora, etc.) has no obligation to attain Kaparah (see previous footnote), and is not similar to the owner of a Chatas Chelev.
One may question this based on what we have learned (7a) that if one slaughters his Chatas Chelev with intention that it atone for a person who is obligated to attain atonement for transgressing a Mitzvas Aseh, such an intention *does* invalidate his Chatas with Shinuy Ba'alim. Presumably, the Nazir and Metzora also need atonement for Mitzvos Aseh, so why, then, does the Shinuy Ba'alim in this case not invalidate the Chatas? The answer is that the Nazir and Metzora (and Nesi'im) also bring Olos which attain atonement for transgressing Mitzvos Aseh, and thus the Nazir and Metzora have no obligation to attain atonement even for Mitzvos Aseh when they bring their Chatas. Hence, bringing a Chatas Chelev with the intention that it atone for one of these people is not a Shinuy Ba'alim.
(9) Gemara 7a.

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