- Does Rebbe Shimon permit shortening terumah’s consumption even לכתחילה?
On the previous Daf, a Baraisa prohibited purchasing terumah with proceeds from sold shemittah produce, because it limits the terumah’s consumption (until such shemittah produce must be destroyed). This apparently disagrees with Rebbe Shimon, who permits limiting consumption of kodashim. However, Rava said that Rebbe Shimon’s leniency only applies דאיעבד – after the fact, where the korbanos of different time allotments were already mixed, but he would not permit doing so לכתחילה. Abaye challenged Rava from a Mishnah where Rebbe Shimon said that Kohanim may eat kodashim however they like (cooked, roasted, etc.), and may add spices of chullin or terumah, thereby limiting the terumah’s consumption to the korban’s time allotment!? Rava answered: הנח לתרומת תבלין דרבנן – leave terumah of spices, which is only Rabbinically [terumah], so Rebbe Shimon permits limiting its consumption. Abaye challenged Rava further from a Mishnah which prohibits purchasing terumah from maaser sheni money, because it limits the terumah’s consumption (to be eaten in Yerushalayim), but Rebbe Shimon permits it!? אישתיק ליה – [Rava] was silent to him and did not respond.
- The אשם of a ספק מצורע
Abaye challenged Rava again from a Baraisa about someone who was uncertain if he was a מצורע מוחלט – confirmed metzora, who would be obligated to bring (among other korbanos) an אשם, and a לוג of oil (which is sprinkled in the Beis Hamikdash and applied to his body). Rebbe Shimon says that he may bring these items conditionally, and say that if he was a מצורע, these should be sanctified as the requisite אשם and לוג שמן of a מצורע, and if not, the "אשם" should instead be שלמי נדבה – a donated shelamim. Because of this uncertainty, this korban has the restrictions of both: it must be shechted in צפון, its blood must be applied to the מצורע’s body, and it requires סמיכה, נסכים of wine and oil, and waving of the חזה ושוק, like a שלמים, and may only be eaten for one day and night, like an אשם. This proves Rebbe Shimon permits restricting a possible shelamim with the laws of אשם!? The Gemara answers: תקוני גברא שאני – the remedy of a person is different, and allows for restricting a korban’s consumption in order to complete his purification and permit him to eat kodashim.
- How the לוג שמן of a ספק מצורע is brought
The Gemara explains the procedure with the לוג שמן for a ספק מצורע. He stipulates that if he is not a מצורע, this oil should be a donated oil offering. Because this would be a minchah, he must perform קמיצה with it. However, since he may have been a מצורע, the שמן requires מתן שבע – a sevenfold application (i.e., sprinkling towards the קדש הקדשים). The Gemara asks that since some was removed for קמיצה, the שמן is deficient, and the מתן שבע requires the full לוג. It answers: דמייתי פורתא ומלי ליה – he brings a little more oil and refills it to a לוג. Since it may be a נדבה, the removed קומץ must be burned on the מזבח. However, the Gemara asks: if this was done after the מתנות שבע, the "שיריים" of this נדבה were diminished before the הקטרה, in which case the קומץ cannot be burned!? If he burned it before the מתנות שבע, he cannot perform the מתנות שבע with the remainder, because כל שממנו לאישים הרי הוא בבל תקטירו – anything of which part is placed on the מזבח fires is subject to the prohibition not to burn any of its remainder (because the oil’s הזאה corresponds to הקטרה)!? The Gemara answers: דמסיק להו לשם עצים – he offers them for the sake of wood for the מזבח’s fire (or in this case, that the sprinkled oil should be like mere water).