Zevachim Daf 46 זבחים דַף 46

The Mishnah on the previous Daf taught that דם is uniquely exempt from liability for נותר and tumah. The Gemara presents three derashos excluding blood from me’ilah, two of which are superfluous, and are used to exclude דם from liability for נותר and tumah: (1) The passuk says "ואני נתתיו לכם" – and I have given it to you (on the מזבח to atone), teaching: שלכם יהא – it shall be yours, and excluded from me’ilah. (2) "לכפר" – to atone teaches: לכפרה נתתיו ולא למעילה – I have given [the blood] for atonement, but not for me’ilah. (3) "הוא" – “it is” teaches: הוא לפני כפרה כלאחר כפרה – it is the same before atonement as after atonement; just as after כפרה, it is not subject to מעילה, the same holds true before כפרה. We do not say the reverse, that just as before כפרה it is subject to me’ilah, the same applies after כפרה, because אין לך דבר שנעשית מצותו ומועלין בו – you never have something whose mitzvah has been performed and one still transgresses me’ilah with it. The Gemara proceeds to discuss exceptions to this principle.

In the Mishnah on the previous Daf, the Tanna Kamma said one is liable for eating any kodashim with tumah (even those not subject to פיגול), but Rebbe Shimon said one is only liable for items which are normally eaten, but not for eating wood, etc. Amoraim debate the case of the machlokes. According to one opinion, they argue only about טומאת בשר – tumah of “meat” (or, in this case, wood), which is where the derashah including inedible materials is written, but for טומאת הגוף – tumah of the eater’s body, the Tanna Kamma would agree there is no malkus. According to another opinion, they argue even in the case of טומאת הגוף, because the Tanna Kamma holds that since he is liable for טומאת בשר, he is also liable for טומאת הגוף. In another version, some Amoraim say that Rebbe Shimon only exempts one who eats inedible kodashim in a case of טומאת הגוף, but concedes there is malkus for טומאת בשר (where the derashah is written). Others say Rebbe Shimon even exempts from malkus in a case of טומאת בשר. Accordingly, the derashah including wood, etc., is לפסולא בעלמא – for the mere invalidation of the materials (Rashi says this is a Rabbinical stringency).

The next Mishnah states: לשם ששה דברים הזבח נזבח – a korban is shechted for the sake of six things: (1) לשם זבח – for the sake of the [type of] korban, (2) לשם זובח – for the offerer’s sake, (3) לשם השם – for Hashem’s sake (as the Gemara explains, לשם מי שאמר והיה העולם – for the sake of He Who spoke and the world came into existence), (4) לשם אשים – for the sake of the fires (to burn the pieces, and not merely roast them), (5) לשם ריח – for the sake of creating an aroma (not to roast them and then bring them onto the מזבח), (6) לשם ניחוח – for the sake of pleasing, meaning לשם הנחת רוח – for the sake of causing Hashem satisfaction for fulfilling His commandment. Additionally, a חטאת and אשם must be shechted לשם חטא – for the sake of the owner’s specific sin. Rebbe Yose says that even one who did not intend to shecht for any of these purposes, it is valid, because Beis Din instituted to shecht without declaring specific intent, שאין המחשבה הולכת אלא אחר העובד – because the intent only follows the one performing the avodah. Therefore, there is a concern that the one shechting may inadvertently state the wrong intent (e.g., שלא לשמה), and the owner’s intent that it should be לשמה is ineffective.