There is a debate regarding why during the sacrificing of the Pashal sacrifices, the drain was plugged to that the blood would stay in the azara. What parts of the animal are susceptible to pigul? Rabbi Elezar says that certain cases where a thought regarding a part of the animal (like a fetus) will not cause the part or the animal’s meat to become pigul but a thought regarding the animal that would render the animals’meat pigul would also render the fetus pigul. Several sources are brought to prove his opinion and also an attempt to contradict his opinion.
Various debates of Rabbi Yochanan and Reish Lakish are brought regarding impurities in the mikdash. How does the mishna allow for some mistakes to be rectified?
Three different versions are brought regarding what Reish Lakish said. Questions (and possible support) are brought regarding two of the versions.
Who is allowed to slaughter the animal for a sacrifice? The mishna words it in a way that sounds like it is only post facto allowed – however this contradicts another source which indicates it is permitted ab initio. The mishna also indicated that if an impure person slaughtered. it is allowed, however another source contradicts and seems to indicate it is not allowed. Ula explains that an impure person who even puts a bit of one’s body into the azara of the mikdash it is forbidden. A question is brought from a tannatic source against him and a potential proof is brought. Both are rejected.
Different cases are discussed where there is some combination of time and place pigul and the question is does one get karet for them or not even according to Rabbi Yehuda’s approach? Different inferences are made from one line in the mishna in order to answer various questions.
If one did have multiple “bad” intents during the sacrificial rites, it is not considered pigul that one would receive karet. Rabbi Yehuda disagrees in a particular case. Rabbi Yochanan and Ilfa disagree as to which case exactly does Rabbi Yehuda disagree. A debate in tmura regarding a similar situation is brought as a comparison.
The mishna discusses the cases of incorrect intention called pigul. Details regarding the skin of the tail is mentioned. Three explanations are brought to explain what the case regarding the tail is referring to. Then the gemara struggles to find a source for why pigul relating to time is disqualified and the person gets punished by karet but if one has intent for the wrong location, it is disqualified but the person doesn’t get karet.
Three explanations are given for the mishna which disqualifies a sacrifice whose blood was sprinkled in the wrong place on the altar or the wrong altar. Each explanation is analyzed and questions are raised in light of other sources.
Different possible disqualifications are discussed.
The collection of the blood is discussed. What blood? How was it collected? What happens if it spilled on the floor? Are items that enter the airspace above a vessel considered as if they are already in the vessel? What if the animal becomes blemished after the slaughtering but before the blood is collected in the vessel or before bringing the blood to the altar or pouring the blood?