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Previous dafBeitzah 20
1) [line 1] MA'OS MA'ASER SHENI -
(a) After a crop is harvested and brought to the owner's house or yard, he
must separate Terumah from the crop and give it to a Kohen. Although the
Torah does not specify the amount to be given, the Rabanan set the
requirement at one fiftieth of the total crop. After Terumah is removed from
the produce, one tenth of the produce that remains must be designated
"Ma'aser Rishon," and given to a Levi.
(b) A second tithe is separated from the remaining produce every year after
Ma'aser Rishon has been separated. The tithe that is separated in the third
and sixth years of the 7-year Shemitah cycle is called Ma'aser Ani and is
given to the poor. The tithe that is separated during the first, second,
fourth and fifth years is called *Ma'aser Sheni*.
(c) The Torah requires that Ma'aser Sheni be brought and eaten by its owner
in Yerushalayim. Alternatively, Ma'aser Sheni produce may be redeemed, in
which case the money used to redeem it retains Kedushas Ma'aser Sheni and is
brought to Yerushalayim. If the owner himself redeems the produce, he must
add an additional fifth of its value (that is, a fifth of the ensuing total,
or a *quarter* of the original value). In Yerushalayim, the money is used to
purchase food items. The food that is bought with this money in Yerushalayim
becomes Kodesh with Kedushas Ma'aser Sheni and must be eaten b'Taharah.
2) [line 22] SHE'KEN METZUYIN - they are common (whenever a person wishes to
bring a voluntary Korban, whereas Shalmei Chovah, are only offered on Yom
3) [line 23] SHE'KEN KALIL - that it is totally burned on the Mizbe'ach
(except for the hide)
4a) [line 24] ASYA MI'BEINAYA - Shalmei Chovah is learned from the common
aspect (Tzad ha'Shaveh - one of the principles of a "Meh Matzinu," see next
entry) of Shalmei Nedavah and Olas Chovah
b) [line 24] ASYA MI'BEINAYA (HA'TZAD HA'SHAVEH)
(a) The method of learning that is being used by our Gemara is called a
comparison, or "Meh Matzinu" ("what we have found [in one subject, applies
to another subject, also]"). Among the rules of this method is the rule of a
"Pirchah" (a question), where even a slight difference between the subjects
causes the comparison to collapse, and no connection may be made.
(b) After a Pirchah, the Gemara will bring a "Yochi'ach" or "Tochi'ach"
(fem.) (a proof), where another subject, which fulfills the requirements of
the Pirchah, is used to rebuild the comparison. A second Pirchah follows,
where the Yochi'ach subject is brought into question. Then the original
subject becomes the Yochi'ach.
(c) The conclusion is v'Chazar ha'Din (the Din goes back and forth), Lo Re'i
Zeh k'Re'i Zeh (this subject is not exactly like that subject and vice
versa), but the Tzad ha'Shaveh (common denominator) may be used to connect
the Halachos of the two subjects. We may learn a new Halachah from them (in
our case, that all Korbenos Yachid require Nesachim and Semichah). The
common denominator may also be brought into question, which inhibits
learning the new Halachah from the two subjects.
5) [line 28] TEKEF LI'SEMICHAH SHECHITAH - the animal has to be slaughtered
immediately after the Semichah
6) [line 38] KISHKESH LAHEM - he wagged its tail at them (to hide its
genitals so that they would think it was a female which is unfit for an
7) [line 1] TZON KEDAR - sheep from Kedar. Kedar is mentioned in Bereishis
(25:13), as one of the sons of Yishmael. The Targum translates it as Arabia.
They Kedarim were a well known, hostile, eastern tribe, raising and dealing
in high-quality sheep. They lived in black tents. Some associate them with
the Kidru mentioned in Assyrian writings or with the Cedrei found in ancient
8) [line 9] SHATKO B'NEZIFAH - he silenced him with a snarl
9) [line 10] TZURBA ME'RABANAN - a young Talmid Chacham (RASHI to Ta'anis
10) [line 22] MI SHE'LO CHAG - any person who did not bring a Korban
*11*) [line 28] IM KEN MAH TALMUD LOMAR LACHEM? - (TOSFOS DH Lachem explains
that this question is not such a strong question. The Gemara could simply
have answered that Lachem prohibits the offering of *Nedarim and Nedavos*,
since, according to the way Rashi explained the Tana Kama, Beis Hillel
admits that these may not be brought on Yom Tov and they are prohibited due
to "Lachem v'Lo l'Gavo'ah.")
12) [line 31] SHE'KIRASECHA SESUMAH - that your stove is closed (out of use,
i.e. on Shabbos, due to the prohibition against cooking)
13) [line 50] KIVSEI ATZERES
On Shavuos, two sheep that are Zivchei Shelamim are offered in conjunction
with the Shtei ha'Lechem. (These sheep were the only Shelamim brought by the
Tzibur, and the only Shelamim that were Kodshei Kodshim.)
14) [line 51] SHE'LO LI'SHEMAN
(a) "Lishmah" is one of the Halachos that apply to Korbanos. This Halachah
specifies that all of the actions that are performed on the Korban (the
Avodos) must be done with the intent of offering it as the specific type of
Korban for which it was designated, and for the owners who dedicated it. For
example, if Reuven brings a Korban Olah, the Kohen must perform the
Shechitah for the sake of Reuven's Korban Olah.
(b) Four Avodos of the Korban must be performed Lishmah: Shechitah, Kabalas
ha'Dam, Holachah and Zerikas ha'Dam.