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by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld

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Pesachim 83

Pesachim 81 - 95: We are grateful to Mr. Mark Frankel of Queens, N.Y. for suggesting the idea of "Point by Point Summaries" and sponsoring its initial two weeks -- Tizkeh l'Mitzvos!


(a) R. Yochanan is consistent with his teaching (that the Korban is to be burned immediately).
(b) He understands that both the Tana R. Yochanan and R. Nechemiah hold that the Korban can be burnt as soon as it is clear that there is no one to eat it.
(c) R. Nechemiah holds that the Korban Rosh Chodesh of Aharon was burned on account of their Aninus.
(d) Rabah adds R. Yosi HaGelili to the above two Tanaim.
1. The Parim HaNisrafim are burnt immediately if they became Pasul.
2. Question: What is the source for declaring a Chatas Pasul if it was brought inside?
3. Answer: From the Chatas of Aharon.
4. We see that R. Yosi HaGelili applies the one-time Chatas of Aharon to the ongoing Chataos of all times, and the Halachah is to burn the Korban which became Pasul (even by external factors such as location or, presumably, the owner becoming Tamei) right away.
(e) R. Yochanan understands the Pesul of blood and meat as *distinct* from the Pesul of the owners.
(a) The bones, sinews and other leftover parts of the Korban are burned on the 16th (first day of Chol HaMoed).
(b) If the 16th is Shabbos they are burned on the 17th, as their burning does not override Shabbos (or YomTov).
(a) The bones of Kodeshim cause Tumas Yadayim like the marrow within them which they serve as a Bosis.
(b) Question: Perhaps our Mishna supports this view.
1. The Mishna speaks of burning bones.
2. These bones, if they have no marrow, should not be burned, but rather thrown away!
3. (Bones of the Korban Pesach containing marrow of are destined to be burned since it is forbidden to break any bones of the Korban.)
4. By requiring us to burn the bones, the Mishna seems to indicate that serving Nosar imparts significance to the Bosis.
(c) Answer: Our Tana may hold that the rules of Korban Pesach apply even to the parts which are Pasul.
(d) Question: But we have a Mishna which teaches that there is *no* restriction on breaking a bone of the Pasul Korban Pesach?!
(e) Answer: Our Mishna (which prohibits) speaks of a Korban which was once fit, while the Mishna which permits speaks of a Korban which was never fit.
(f) Question: Which Tana makes this distinction?
(g) Answer: It is R. Yakov as cited in the Bereisa.
(h) Question: Why, if Shimush Nosar lends the bones the significance of Nosar, are we not required to burn the (marrow-filled) bones of *any* Korban?
(i) Answer #1: The Bereisa is speaking of bones from which the marrow was removed (and they were not Shimush Nosar).
1. This could not apply to Korban Pesach since the marrow could not have been removed until after they were already nosar.
2. Those bones *would* be Shimush Nosar and would have to be burnt.

(j) Answer #2: The Bereisa is speaking where he found a pile of bones and the upper ones had been cleaned of marrow.
1. By other Kodeshim he is not required to check lower in the pile to insure that all are clean.
2. By the bones of Korban Pesach he must check below.
(a) [Rav] All Gidin are meat except those of the neck.
(b) Question: Which Gidin is our Mishna singling out?
1.. If they are meat, they should have been eaten.
2. If not eaten, they are included in "Nosar."
(c) Answer: They must be of the neck.
(d) Question: Why are they burnt if they are not meat?
(e) Answer: We are being taught regarding the Gid HaNasheh.
1. R. Yehudah taught that the prohibition is only on one Gid HaNasheh.
2. It seems reasonable that it is the right one.
(f) Question: Can we derive from here that R. Yehudah remained in doubt regarding which Gid.
1. This would explain why the other one needs to be burnt since it could have been eaten.
2. If R. Yehudah was certain, we should eat the one, and we need not burn the other!
(g) Answer #1: They became mixed with one another.
(h) Answer #2: The Mishna is speaking of the Shuman of the Gid which is permitted mi'd'Oreisah.
(i) Answer #3: The Mishna is speaking of the *outer* Gid.
(a) Question: We should burn the Nosar on YomTov (Aseh Docheh Lo Sa'aseh)?!
(b) Answer #1: The second "till morning" in the Pasuk teaches that there is another "morning" in the Aseh.
(c) Answer #2: We learn the exception from "Olas Shabbos b'Shabbato."
(d) Answer #3: Only the actual Korban can be brought on YomTov, not any preparation, nor Milah beyond the eighth day.
1. We would have deduced (by a Kal v'Chomer from Tzora'as) that Milah *should* override YomTov.
2. The Torah teaches us otherwise, and this applies similarly to burning Nosar.
(e) Answer #4: YomTov is an Aseh as well as a Lo Sa'aseh, and an Aseh does not override that combination.
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