- לשמו ולא לשמו פסול – בעבודה אחת או בשתי עבודות
The Mishnah on the bottom of Daf 59b stated that if one shechted a korban Pesach לשמו ולא לשמו פסול – for its own sake as a pesach, and then with the kavanah for a different korban, it is passul. Rav Pappa asked whether the Mishnah meant that the person had both kavanas בעבודה אחת או בשתי עבודות, - during one avodah or during two different avodos. If it meant the two kavanos were expressed during one avodah, it is in accordance with Rebbe Yose who says, אף בגמר דבריו אדם נתפס – a person’s final words are binding as well, thereby making the korban passul. It would not be in accordance with Rebbe Meir who holds תפוס לשון ראשון – only one's first expression is binding, and therefore, since the Kohen began the avodah with the proper kavanah the offering would be valid, and the subsequent improper intention is not legally recognized. If the Mishnah meant the two kavanos were expressed during two avodos, then it could also accord according to Rebbe Meir. Rashi explains that since improper kavanah during any of the four avodos can invalidate the pesach, the fact that an earlier avodah was performed lishmah, has no bearing if a subsequent avodah was performed shelo lishmah. The Gemara will make four attempts to resolve this question.
- דקאי בשחיטה וקא מחשב בזריקה
The Gemara attempts to prove that the Mishnah is discussing a case where both intents were expressed during the same avodah, for if it were dealing with a case where it was expressed during two avodos, it would be redundant. The reisha of the Mishnah already stated that if one did one of the avodas lo lishma the korban is passul? The Gemara rejects this proof, saying that this case is also dealing with two kavanos expressed during two avodos. The difference between the two cases of the Mishnah, is that the reisha was dealing with a case, דקאי בשחיטה וקא מחשב בשחיטה – where he is standing at the shechita and having kavanah about the shechita, or he is standing at the zerikah and having kavanah about the zerika, whereas the seifa refers to a case, דקאי בשחיטה וקחשיב בזריקה – where he is standing at the shechitah and having kavanah about the zerikah, that he says, הריני שוחט את הפסח לשמו לזרוק דמו שלא לשמו – “I am hereby shechting the pesach for its own sake in order to do zerikah shelo lishmo.” The Mishnah is coming to teach us דמחשבין מעבודה לעבודה – that one can effectively intend from one avodah to another avodah, and is an answer to Rav Pappa, who questioned in Zevachim if this is so.
- פסח ששחטו בשאר ימות השנה לשמו ולא לשמו
The Gemara inquires, פסח ששחטו בשאר ימות השנה לשמו ולא לשמו מהו – A pesach that was shechted during the rest of the year as a pesach and for a shelamim, what is the halachah? During the rest of the year a pesach brought as a pesach is passul, but if it is brought as a shelamim it is valid. Does the lo lishmo come and remove it from the status as a korban brought lishmo and machshir it, or not? Rav Dimi related that he stated the following argument before Rebbe Yirmiyah. He said, that just as a pesach brought on the 14th lo lishmo v’lishmo, the lishmo does not remove the status of lo lishmo, similarly a pesach brought the rest of the year, lishmo v’lo lishmo, the lo lishmo does not remove the lishmo status and it remains passul. Rebbe Yirmiyah told him that this is not a good comparison. Lo lishmo is an invalidating kavanah by all the zevachim, whereas lishmo is only an invalidating kavanah for a pesach. Rashi explains that perhaps, therefore, a subsequent shelo lishimah can supersede this weaker, less encompassing pessul.
