|(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)
 Rashi 71a DH Ketzirah [the third one]:
 Rashi 71a DH Hevi Korban *Chulei:* shek'she'Hifrisho:
 Rashi 71b DH v'Chazar v'Noda Lo:
 Rashi 71b DH Hachi Garsinan [at the end]:
1) [line 1] KETZIRAH GORERES KETZIRAH, U'TCHINAH GORERES TECHINAH - the Chatas brought for the first harvesting and grinding atones for the second harvesting and grinding also
2) [line 3] KETZIRAH GORERES KETZIRAH U'TCHINAH SHE'IMAH - the Chatas brought for the second harvesting atones for the first harvesting and grinding
3) [line 4] U'TECHINAH SHE'KENEGDAH BI'MKOMAH OMEDES - the second grinding remains without atonement
4) [line 6] GEREIRAH - a process whereby a sin that requires a Korban Chatas is atoned for by the Korban for a different sin (whether different in name or in He'elem, i.e. period of forgetfulness). For example, the Korban brought specifically for the second Isur of Ketzirah which automatically atones for the first Isur of Ketzirah should atone for (lit. drag along with it) the Isur of Techinah that took place in the same He'elem as the first Ketzirah
5) [line 15] SAVRAH - he changed his opinion, accepting the law of Gereirah
*7*) [line 20] KATZAR V'TACHAN CHATZI GROGERES B'SHIGEGAS SHABBOS - see Insights
8) [line 27] NOSAR
(b) If someone eats Nosar intentionally he is Chayav Kares, as it states (ibid. 19:8) "... v'Ochlav Avono Yisa ... v'Nichresah ha'Nefesh ha'Hi me'Ameha." - ("... anyone who eats it shall bear his iniquity ... and that soul will be cut off from his nation.") If he eats it unintentionally, he must bring a Korban Chatas. (Sefer ha'Chinuch Mitzvah 215)
9) [line 27] PIGUL
(b) If a person eats Pigul intentionally he is Chayav Kares as it states (ibid.) "... veha'Nefesh ha'Ocheles Mimenu Avonah Yisa." - ("... any person who eats it will bear his iniquity.") If he eats it unintentionally he must bring a Korban Chatas. (Sefer ha'Chinuch Mitzvah 144)
10) [line 31] V'HAVINAN BAH - and we ask about it
12) [line 33] TAMCHUYIN MECHALKIN
13) [line 4] EIN YEDI'AH L'CHATZI SHI'UR
(b) If the same case occurred but the person ate *less* than a k'Zayis each time, the actions are not split up by the knowledge of the sin. He must bring a Korban Chatas if the total was more than a k'Zayis. RAMBAM (Hilchos Shegagos 6:1) stipulates that in order for the amounts of less than a k'Zayis to be counted together, they must be eaten in less than the amount of time that it takes to eat three k'Beitzim (between three and nine minutes, based upon differing opinions).
14) [line 16] D'ISYADA LEI KODEM HAFRASHAH PELIGI - Do they argue in a case where he found out about the second sin before separating a Korban for the first
15) [line 17] YEDI'OS MECHALKOS
(b) If he finds out at different times about his separate transgressions, there is a question in the Gemara as to whether he must bring a separate Korban for each transgression. According to one ruling, he must bring separate Korbanos since the separate *knowledge* of each transgression is enough to cause each to be considered a separate sin, with regard to Korbanos.
16) [line 18] HAFRASHOS MECHALKOS
(b) If he finds out at different times about his separate transgressions, and separates a Korban for the first sin, before finding out about the second, there is a question in the Gemara as to whether he must bring a separate Korban for each transgression. According to one ruling, he is required to bring separate Korbanos since the *separation of a Korban* for a specific transgression causes it to be considered a separate sin, with regard to Korbanos.
17) [line 22] KAPAROS MECHALKOS
(b) If he finds out at different times about his separate transgressions, and offers a Korban for the first sin, before finding out about the second, he must bring separate Korbanos for each additional transgression.
18) [line 31] HEICHI MUKI LEI LI'KRA? B'KEZAYIS U'MECHETZEH! - to which case does he (Rebbi Yochanan) explain that the verse (me'Chataso) is referring? To the case of 1 1/2 k'Zeisim!
19) [last line] ASHAM VADAI (a) The Torah specifies five cases where the Korban Asham Vadai is brought. The animal offered is usually a ram that costs at least two Sela'im. The first three involve transgressions:
(1) ASHAM ME'ILOS: a person who has benefit from Hekdesh b'Shogeg must bring a Korban Asham, besides paying the amount he benefited plus a fine of Chomesh. (Vayikra 5:14-16)(b) An ASHAM TALUY is also a ram worth two Sela'im, which is offered in the case where a person is in doubt as to whether he committed a transgression for which he must bring a Korban Chatas. If he later discovers that he did indeed sin, he must offer a Korban Chatas. The Asham Taluy only provides temporary atonement during the period of doubt.
(c) Rebbi Akiva, Chachamim and Rebbi Tarfon argue whether an Asham Taluy is brought in a case where a person is in doubt as to whether he committed a transgression for which he must bring an Asham Vadai (Mishnah Kerisus 22a). Chachamim rule that he is exempt.
(d) Rebbi Akiva and Rebbi Tarfon rule that he must offer the Asham Taluy, however they disagree whether it may be brought *conditionally*. Since both Asham Vadai and Asham Taluy require the same animal, Rebbi Tarfon rules that a person may offer a ram conditionally, stating that if he later finds out that he *did* sin, the animal should be his Asham Vadai and if he does *not*, it is his Asham Taluy. Rebbi Akiva rules that the animal must be brought as an unconditional Asham Taluy. If he later discovers that he did indeed sin, he must offer another animal as an Asham Vadai (RASHI - see TOSFOS and RAMBAM). They disagree as to whether a person needs to know for certain that he sinned in order to bring an Asham Vadai. Rebbi Tarfon, who allows such a condition to be made, does not require a person to know for certain that he sinned in order to bring an Asham Vadai.