Talking Talmud

What happens in the case of a person who needs purification from tzara'at - a whole process - where the order of the tasks may make a difference in terms of validity - in the goal of using the case of tzara'at to answer the question the grain-offering, and ultimately rejecting it. Also, another parallel to animal sacrifices... in terms of paving the way for the sanctification of sacrifices, including, for example, melikah (of the bird). Plus, a kal va-chomer vs. verses understanding, where neither is quite rejected.

The meal-offerings that are exceptions to the general acceptance of them when offered in error: a sin-offering, and a minhat kena'ot, the "jealousy" offering of the sotah-woman. With verses to establish why the sin-offering is necessarily different, while the sotah-offering is a little more complicated, and dependent also on some logic. But wait - there's another offering that cannot be offered with any error of intent: the Omer! Which permits new grain for use, so if it was not brought correctly, it wouldn't permit the new grain. With a parallel to the nazir. And what about a guilt-offering?

Where are the most sacred offerings brought? And the less sacred offerings? That is, the northern and southern parts of the Temple courtyard, respectively. And what happens if the offering were brought in the wrong part of the courtyard? Also, what happens if one's intent is not for a grain-offering, but an animal sacrifice, for example? Or not for the right grain-offering? Intent is evident in the different kind of grain-offerings produced (fried, fluffy dough, etc.). And yet, the evident wrong-intent rarely invalidates the grain-offering. Why?

Shifting away from the animal sacrifices of Tractate Zevahim to grain-offerings and the particulars of offering from grain. The first key aspect of a grain-offering is removing a fistful of grain from it, and the parallel is drawn between the handling of it and that of the blood that was collected from animal sacrifice for the altar. Opening with a new mishnah, of course: If that fistful were taken, but not in the name of the offering being brought - the offering is still valid except for a sin-offering and a "minhah kenaot" - a "jealousy" offering that is brought by the Sotah woman. Also, the various kinds preparation of grain-offerings (all of which would be fit) - a flat griddle fried cake, a more spongy dough, etc. So if the kohen offered one in place of the other, with wrong intent, it's still clear what was done, and it leaves the grain-offering fit because it's identifiable. Note the difference between a grain-offering that is brought because the given offering is supposed to be from grain, as compared to when one is offered for the sake of an animal sacrifice, but when there was some reason that the animal wouldn't be brought.

More on private altars - beginning with whether a nighttime slaughter on a private altar was permitted. Plus, other details of the nature of the particulars of the acts on the altars. Also, issues of intent (back to pigul!) on the public altar in an era when there were private altars too. Plus, the effort to derive the laws about the private altars from the known laws about bird offerings and their potential for disqualification (specifically about timing and non-kohanim).