POINT BY POINT SUMMARY
by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous dafPesachim 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!
1) THE PROPER TIME FOR BURNING THE KORBAN
(a) R. Yochanan is consistent with his teaching (that the
Korban is to be burned immediately).
2) MISHNA: WHEN TO BURN THE "NOSAR" OF THE KORBAN PESACH
(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
(e) R. Yochanan understands the Pesul of blood and meat as
*distinct* from the Pesul of the owners.
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.
(a) The bones, sinews and other leftover parts of the
Korban are burned on the 16th (first day of Chol
3) SHIMUSH NOSAR
(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.
(c) Answer: Our Tana may hold that the rules of Korban
Pesach apply even to the parts which are Pasul.
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.
(d) Question: But we have a Mishna which teaches that there
is *no* restriction on breaking a bone of the Pasul
(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
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
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.
5) ASEH DOCHEH LO SA'ASEH
(b) Question: Which Gidin is our Mishna singling out?
1.. If they are meat, they should have been eaten.
(c) Answer: They must be of the neck.
2. If not eaten, they are included in "Nosar."
(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.
(f) Question: Can we derive from here that R. Yehudah
remained in doubt regarding which Gid.
2. It seems reasonable that it is the right one.
1. This would explain why the other one needs to be
burnt since it could have been eaten.
(g) Answer #1: They became mixed with one another.
2. If R. Yehudah was certain, we should eat the one,
and we need not burn the other!
(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
(d) Answer #3: Only the actual Korban can be brought on
YomTov, not any preparation, nor Milah beyond the
1. We would have deduced (by a Kal v'Chomer from
Tzora'as) that Milah *should* override YomTov.
(e) Answer #4: YomTov is an Aseh as well as a Lo Sa'aseh,
and an Aseh does not override that combination.
2. The Torah teaches us otherwise, and this applies
similarly to burning Nosar.