- A tamei who eats kodashim before זריקה vs. a טהור who eats tamei kodashim before זריקה
The Gemara says: טמא שאכל בשר קדש לפני זריקת דמים – if a tamei person ate kodashim meat before the זריקה of the [korban’s] blood, Reish Lakish says he receives malkus, because "בכל קדש לא תגע" prohibits a טמא from eating kodashim, whether before or after זריקה. Rebbe Yochanan disagrees, because he derives the אזהרה for eating kodashim while טמא from a gezeirah shavah from the word "טומאתו", which is discussing kodashim permitted to a טהור (i.e., after זריקה). Abaye says this machlokes only applies to טומאת הגוף – bodily tumah (i.e., a tamei person eating kodashim before זריקה), but regarding טומאת בשר – meat of kodashim which was tamei and eaten by a tahor person, everyone agrees there is malkus, because a derashah teaches that even inedible kodashim, such as עצים ולבונה – wood and frankincense, can become tamei and are prohibited in consumption, so meat before זריקה (which is not yet permitted) is likewise prohibited to eat when it is tamei. Rava says the exact opposite, that regarding טומאת בשר, everyone agrees there is no malkus, because since the passuk teaching כרת, which is specifically after זריקה, does not apply to it, neither does the nearby passuk prohibiting eating tamei kodashim.
- Does a פסול make שיריים; does one כוס makes others שיריים?
Reish Lakish asked Rebbe Yochanan: פסול מהו שיעשה שירים – does a disqualified person who was מקבל and then זורק blood render the animal’s remaining blood “remnants,” which cannot be used for a valid זריקה? Rebbe Yochanan answered that the only invalid זריקה which makes the remaining blood שיריים is one with an intent of חוץ לזמנו or חוץ למקומו (which is considered "זריקה" for effecting פיגול). In another version, Reish Lakish asked if the זריקה of כוס פסול – an invalid cup of blood (e.g., it left the עזרה) renders the remaining blood שיריים. Rebbe Yochanan responded that its law is the same as the זריקה of a פסול person. In a third version, Abaye asked: כוס מהו שיעשה את חבירו דחוי או שירים – does one cup of blood which was used for זריקה render the other cup of blood “rejected” blood, or “remnants”? Is the second cup spilled out as rejected blood, or poured into the יסוד – base of the מזבח, like the extra blood in the first cup? Rabbah presented a Baraisa, which teaches that if the four blood applications were performed from four cups, all their remnants are poured into the יסוד, but if all four מתנות were performed from one cup, Tannaim disagree if the other three are spilled out, or poured into the יסוד.
- כל שבידו לא הוי דחוי
The Mishnah on Daf 32a taught that if a כשר person was מקבל the blood and handed it to a פסול, or to his left hand, or poured it into כלי חול – a non-sacred vessel, or it spilled on the floor, it is returned to its place to perform זריקה. The Gemara asks that the blood should become דחוי – rejected by being in an invalid state, and remain permanently disqualified from זריקה!? Rava answered that our Mishnah follows חנן המצרי, who does not hold that something becomes disqualified through a temporary דיחוי (he ruled that if the שעיר לעזאזל dies, even after the שעיר לה' is shechted and its blood received, the שעיר לעזאזל is replaced, and the received blood of the שעיר לה' is still valid). Rav Ashi answers: כל שבידו לא הוי דחוי – any [disqualification] which is in his power to rectify is not considered rejected, and becomes valid when feasible. This is proven from the fact that Rebbe Yehudah, the Tanna who ascribes to the principle of permanent דיחוי, still holds that received blood which spilled onto the floor may be gathered up and used for זריקה.