The second type:
It is learned from a law that is cited in regard to one particular mitzva, a law that rightly should have more general application to another mitzva - to the same degree as it should be applied to the original mitzva or even more so.
For example, the Torah cites the law (Vayikra 7:15; 22:30) concerning the time the todah offering - which is kodshim kalim - may be eaten - namely, for the period of a day and night and henceforth it is notar and must be burnt. Concerning the time kodshei haKodashim - like the chatat, asham and the rest - may be eaten the Torah is silent. This is because this law should rightly be applied to them the same as it is applied to the todah, or even more so. Therefore, the law concerning the time kodshei haKodashim may be eaten is the same as the law that applies to the todah, as is explained in the fifth chapter of Z'vachim (36A). The philosopher has explained this makom in the rhetorical topics.
It is learned from a law that is cited in regard to one particular mitzva, a law that rightly should have more general application to another mitzva - to the same degree as it should be applied to the original mitzva or even more so.
For example, the Torah cites the law (Vayikra 7:15; 22:30) concerning the time the todah offering - which is kodshim kalim - may be eaten - namely, for the period of a day and night and henceforth it is notar and must be burnt. Concerning the time kodshei haKodashim - like the chatat, asham and the rest - may be eaten the Torah is silent. This is because this law should rightly be applied to them the same as it is applied to the todah, or even more so. Therefore, the law concerning the time kodshei haKodashim may be eaten is the same as the law that applies to the todah, as is explained in the fifth chapter of Z'vachim (36A). The philosopher has explained this makom in the rhetorical topics.
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