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Zevachim Chart #12

ZevachimDaf 101a-101b

THE BURNING OF THE SE'IR CHATAS OF ROSH CHODESH
ON THE EIGHTH DAY OF THE MILU'IM
  (A)
WHAT WAS PERMITTED ON THAT DAY?
("KI CHEN TZUVEISI")		 (B)
IN WHAT DID MOSHE ERR?
("DAROSH DARASH MOSHE") 		(C)
WHY INDEED WAS IT BURNED?
("V'ACHALTI CHATAS HA'YOM")
1) R. YEHUDAH,
R. SHIMON		 Aninus of night for all Kodshim
(on that day) 		1. He permitted Aninus (on that day)
2. He thought that it became Tamei due to Aharon's negligence(1)		 It became Tamei through an Ones
2) R. NECHEMYAH (2) Aninus for Kodshei Sha'ah(3)
(on that day)		 He permitted Aninus even for Kodshei Doros(4)
(on that day)		 Because of Aninus(5)
3a) R. NECHEMYAH ACCORDING TO SHMUEL
(RASHI)		 The eating of a Minchas Tzibur
(on that day)		 He forgot the Isur of Aninus for Kodshim Because of Aninus(6)
3b) R. NECHEMYAH ACCORDING TO SHMUEL
(TOSFOS)		 Aninus of night for Kodshei Sha'ah(3)
(on that day)		 He permitted Aninus of night even for Kodshei Doros(4)
(on that day)		 Because of Aninus(5)
==========
FOOTNOTES:
==========
 (1) This is the reason for the double wording of "Darosh Darash Moshe" (Vayikra 10:16). It teaches that Moshe inquired concerning the "Munachos" (the Korbanos that were left alone and not eaten), asking why they were not eaten during the day, and he inquired concerning the Korban that was burned, asking why it was not eaten even during the night. (These two errors are related to each other. Since Moshe thought that it was permitted to eat the Korban during the day and nevertheless Aharon had not eaten it, he suspected that Aharon might have pushed off eating them due to his anguish, and, if so, Aharon probably also removed his mind from them due to his anguish and they thereby became Tamei.)
(2) This is the view of Rebbi Nechemyah according to Rava's explanation (101a). (The rest of the Sugya follows the explanation of Rava when it discusses the words of Rebbi Nechemyah.)
(3) This refers to the Minchas Tzibur, the Se'ir ha'Milu'im, and the Se'ir of Nachshon that were brought on that day.
(4) This refers to the Se'ir Chatas of Rosh Chodesh Nisan that was brought on that day.
(5) According to this explanation, Rebbi Nechemyah maintains that Aninus of night is d'Oraisa, and, for this reason, the eating of the Se'ir of Rosh Chodesh (which is Kodshei Doros) was not permitted even at night (101b).
(6) According to this, it appears that they indeed burned all three of the Se'irim (see Tosfos DH u'Reminhu). Again, Rebbi Nechemyah will maintain that Aninus of night is d'Oraisa.

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