From where do we derive the halacha that a tvul yom who does one of the 3 sacrificial rites, his sacrifice will be disqualified? Sources are also brought for the disqualification if performed by a kohen who isn’t wearing all of the clothes a kohen is supposed to wear.
The mishna lists various cases where one of the 3 sacrificial rites (after slaughtering) were done in a way that disqualifies the dsacrifice. The gemara starts with the first 2 – a non-kohen and a kohen who is an onen, (after the death and before the burial of a close relative) and for each one various proofs are brought to show from where we learn that these cases are disqualified. Rava suggests that the disqualification of onen is only for a private sacrifice but his suggestion is rejected.
Rabbi Shimon holds that intent during the act of walking the blood does not disqualify the sacrifice because walking is not a necessary act. This opinion is discussed in various directions.
Does the wrong intent (in a sin offering and Pesach offering) during the time of walking the blood to the altar disqualify the sacrifice? What about during accepting the blood? Is there a difference in these laws between pigul (intent to eat the sacrifice at the wrong time) and intent for the wrong sacrifice? Details of pigul are also analyzed – in which actions is intent problematic and about which actions is it problematic? In the case of the sin offering brought in the inner part of the Temple, is there pigul during the act of the kohen dipping his finger into the blood in order to sprinkle it?
What is the status of the 14th of Nissan in the morning – is it considered the time of Pesach or not? Ben BEteira holds it is considered the time of Pesach. Two approaches to his opinion are brought – does he also mean the Korban Pesach can be slaughtered in the morning? A new opinion is brought regarding sacrifices that can be disqualified – Ben Azai says even a burnt offering that is brought with the wrong intent is disqualified.
Rabbi Eliezer and the other opinions in the mishna are explained. What are the sources for their opinions?
Statements (and different versions of those statements) are brought regarding the similarities and differences between the different types of sin offerings – are they considered the same type for laws regarding intent or not? The is a debate regarding one who slaughters the animal with the intent that the blood be sprinkled for a different sacrifice. In a sin offering, would disqualify the sacrifice or not? Do we learn from laws of pigul or not? A proof is brought for each side of the debate. Rabbi Eliezer holds that a guilt (asham) offering is also disqualified like a sin offering if it is brought with the wrong intent. He brings several proofs for his position as some of them are knocked out by Rabbi Yehoshua.
A Pesach slaughtered not in its proper time with the intent for some other offering gets sacrificed as a shlamim (peace) offering (regardless of what actual type of sacrifice the intent was for). Fromwhere is this halacha derived? A statement of Mavog is brought regarding a sin offering brought with other intentions but it is not clear what intentions he is referring to and what his psak is.
There is a debate regarding a Toda that is sacrificed for someone else who needs to bring a Toda offering. Rava brings a number of halachot regarding problems with intentions during the sacrifical rites. From where is the halacha derived that a Pesach sacrifice that is done with the intention of being a different type of sacrifice or for the wrong people it is entirely disqualified (like the sin offering)?
The gemara continues the question regarding the sacrifice that is no longer good because it was done with the wrong intent and yet still gets sacrificed. Can a burnt offering provide atonement for positive commandments one did not fulfill between the time the animal was designated to be sacrificed until the time it was slaughtered or only for those before the animal was designated?