Zevachim Daf 44 זבחים דַף 44

A Baraisa derives all the items which obligate כרת when they are פיגול and excludes those without another מתיר. The Baraisa includes even the לוג שמן of a מצורע, which reflects Rebbe Meir’s opinion in our Mishnah. However, the Gemara objects that the סיפא excludes מנחת נסכים – a libation-minchah, which is the Rabbonon’s opinion who argue: Rebbe Meir says one is liable for פיגול for נסכים of an animal korban, מפני שדם הזבח מתירן ליקרב – because the blood of the korban permits them to be offered. The Chochomim object: והלא אדם מביא את זבחיו היום – but a person may bring his korbanos today, ונסכין מיכן עד עשרה ימים – and bring their requisite נסכין up to ten days later, proving that the korban’s blood cannot be their מתיר!? Rebbe Meir replies: אף אני לא אמרתי אלא בבאין עם הזבח – I too only said that נסכים are liable when they are brought together with the korban, in which case the blood is their מתיר. Thus, our Baraisa contradicts itself!? Rebbe Yirmiyah removes the word "נסכים" from the סיפא. Abaye answers that the "לוג שמן" which is liable is where it comes together with the metzora’s אשם, and the same applies to נסכים brought with the korban. The נסכים in the סיפא which are exempt is where they are brought separately from the korban, and the same applies to a לוג שמן brought separately.

A Baraisa discusses the sources for numerous offerings eaten by Kohanim: "כל קרבנם" – all their offerings comes to include the לוג שמן of the מצורע. Although a passuk implies that only remainders "מן האש" – from the fire are eaten by Kohanim, this derashah teaches that they also receive the לוג שמן. "לכל מנחתם" – all their menachos includes even the מנחת העומר, and the מנחת הקנאות (of a סוטה), teaching that although the passuk says "אשר כופר בהם" – [those] who were atoned through them, and the מנחת העומר is only להתיר – to permit (new grain), and the מנחת קנאות comes לברר עון – to determine if a sin was committed, these are also eaten by Kohanim. "ולכל חטאתם" – and all their חטאות includes a חטאת העוף, which would otherwise be prohibited in consumption as a נבילה, since it is killed through מליקה, not שחיטה. "לכל אשמם" – for all their אשמות includes an אשם of a nazir who became tamei, that although it comes להכשיר – to qualify him to restart his nezirus, it is eaten by Kohanim, like an אשם מצורע. The Baraisa adds that something stolen from a גר who died without heirs is given to Kohanim and is their property even to be מקדש a woman.

In the Mishnah on the previous Daf, the Tanna Kamma says one is liable for eating פיגול of פרים הנשרפים ושעירים הנשרפים – bulls which are burned and goats which are burned, but Rebbe Shimon says one is not liable for any korban which is not offered on the מזבח החיצון (like a שלמים). In a Baraisa, Rebbe Yose states a third opinion: פיגל בדבר הנעשה בחוץ – if he had פיגול intent with something done outside the היכל (like a שלמים), it is פיגול, but not if he had פיגול intent with something done inside the היכל. He illustrates: if he stood outside the היכל and shechted with the intent to sprinkle its blood on the מזבח הפנימי the next day, it is not פיגול, since he had intent outside about something done inside. Similarly, if he stood inside the היכל, and sprinkled the blood with the intent to burn the אימורין or pour the שירים (on the מזבח החיצון) the next day, it is not פיגול, because there was intent inside about something done outside. However, if he shechted outside intending to pour the שירים or burn the אימורין the next day, it is piggul, שמחשבה בחוץ בדבר הנעשה בחוץ – because there is intent outside about something done outside.