Zevachim Daf 11 זבחים דַף 11

In a Mishnah, Rebbe Akiva says: כל דמים שנכנסו להיכל לכפר פסולים – all [korbanos whose] blood entered the היכל are invalid. The Chochomim say this only applies to a חטאת, and Rebbe Eliezer says it applies to an אשם as well, based on the היקש he makes between חטאת and אשם. The Gemara concludes that the Rabbonon derive their opinion from the exclusionary word "דמה" – “its” blood written by chatas, teaching this law only applies to דמה של זו ולא דמה של אחר – the blood of this [korban, a chatas], but not to the blood of another [korban]. Rebbe Eliezer darshens this word to teach דמה ולא בשרה – this law applies if its blood entered the היכל, but not if its meat was brought there. The Rabbonon agree with this derashah, but darshen the extra "ה" of "מדמה", and Rebbe Eliezer does not.

A passuk says that a מנחה is "כחטאת וכאשם" – like a chatas and like an asham. Rebbe Shimon interprets this to teach that one type of מנחה is like a חטאת, and another is like an אשם: A מנחת חוטא – sinner’s minchah is like a חטאת; therefore, if the קמיצה was performed שלא לשמה, it is invalid. A מנחת נדבה – donated minchah is like an אשם, and so remains valid even if its קמיצה was שלא לשמה. The Gemara asks, according to Rebbe Eliezer who holds an אשם shechted שלא לשמו is also פסול, for what halachah was a מנחה compared to both a חטאת and an אשם? It answers that he derives another ruling of Rebbe Shimon’s: in a Mishnah, the Tanna Kamma says that a מנחה whose קומץ was not placed into a כלי שרת is invalid, but Rebbe Shimon says it is valid. This is derived from the above hekesh: בא לעובדה ביד – if he comes to offer it by hand (without a כלי שרת), עובדה בימין כחטאת – he offers it with his right hand, like a chatas (whose blood is applied with the right hand); בכלי – if he comes to offer it in a vessel, עובדה בשמאל כאשם – he can offer it even with his left hand, like an אשם.

The next Mishnah discusses a korban pesach shechted שלא לשמו on the morning of Erev Pesach. Rebbe Yehoshua says it is valid, like a pesach shechted שלא לשמו on the thirteenth (i.e., שלא בזמנו, when it is considered a שלמים). Ben Beseira says it is פסול, as if it was shechted שלא לשמו in the afternoon. Rebbe Oshaya explained that Ben Beseira holds that a pesach which is shechted לשמו in the morning of Erev Pesach is valid, דכוליה יומא זימניה הוא – because he holds the entire day is its time, not just the afternoon. Therefore, it is פסול if it is shechted שלא לשמו, like a pesach shechted in the afternoon. Although "בין הערבים" ordinarily means the afternoon, Ben Beseira interprets this here as בין שני ערבים – between two darknesses, i.e., between the nights of the thirteenth and fourteenth of Nissan. On the next Daf, Rebbe Oshaya’s interpretation of Ben Beseira is refuted, and Rebbe Yochanan concludes that although Ben Beseira agrees that a pesach cannot be shechted in the morning, it is still invalidated if shechted then שלא לשמו, הואיל ומקצתו ראוי – since part of [that day] is fit for shechting the pesach.