ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 61
PESACHIM 61 - has been dedicated by Mr. Avi Berger of Queens, N.Y. in memory
of his parents, Pinchas ben Reb Avraham Yitzchak, and Leah bas Michal
(a) Shinuy Ba'lim is not applicable by 'the four Avodos' (only by Zerikah) -
because they are brought mainly as a Kaparah, and the Kaparah depends on the
Zerikah. It is only the Pesach that is brought mainly to be eaten.
(b) Shinuy Ba'lim does not apply ...
1. ... after the owner's death - because the Korban has no owner, so how can
Shinuy Ba'lim apply to it?
(c) Shinuy Ba'lim does not apply to a Korban Tzibur if the blood is
sprinkled in the name of gentiles - because Shinuy Ba'lim is confined to
people who are Chayav to bring this Kaparah in the same way as he is (since
we learn this from "Lechaper Alav" - 'Alav ve'Lo Al Chavero').
2. ... by a Korban Tzibur - because the Tzibur incorporates the whole of
Klal Yisrael, so which other Ba'lim can one possibly have in mind?
(a) The Chumrah of Pesulo be'Gufo pertaining to Shinuy Kodesh is not really
a Chumrah at all - because it is not an intrinsic Pesul, only a Machshavah.
(b) According to Rav Pinchas Brei de'Rav Ami, Shinuy Ba'lim applies even
after death - means that, if the Korban was Shechted in the name of someone
else, the heirs are obligated to bring another animal on their deceased
(c) Rava concludes that if a Pesach was Shechted during the year with Shinuy
Ba'lim - it is like a Pesach that was Shechted without an owner, and is
(a) If a Korban is Shechted le'Ochlav ve'she'Lo le'Ochlav, li'Menuyav
ve'she'Lo li'Menuyav, le'Mulim ve'la'Areilim or la'Temei'im ve'la'Tehorim -
it is Kasher?
(b) The reason for this is because Miktzas Ochlin does not invalidate the
Pesach. The reason for that, we shall see later.
(a) A Pesach that is Shechted before midday is not Kasher - because the
Torah writes in Bo "Bein ha'Arbayim".
(b) If the Pesach was Shechted before the Tamid, one must stir the blood
until that of the Tamid has been sprinkled.
(c) If the blood of the Pesach was sprinkled before that of the Tamid - it
is nevertheless Kasher.
(a) We learn from the Pasuk "be'Michsas" - that the Pesach may only be
Shechted for its designees.
(b) If a Pesach was Shechted exclusively for a group of people who were all
not designated to eat it, we know that it is Pasul - because the Torah
writes "be'Michsas" and "Tochosu", and whenever the Torah repeats something
in the realm of Korbanos, it is to render it Pasul even Bedi'eved.
(c) When Rebbi says 'Lashon Sursi Hu, ke'Adam she'Omer la'Chaveiro, "Kus Li
T'le Zeh" ' - he means to say that 'Kus' is a Sursian word meaning 'Shecht',
and we learn from this Pasuk that when one Shechts the Korban Pesach, one
should do so having in mind the designees.
(d) we learn that she'Lo le'Ochlav invalidates, too - from the Pasuk "Ish
le'Fi Ochlo Tachosu Al ha'Seh", which compares the Ochlin to the Menuyin; so
just as she'Lo li'Menuyin is Pasul, so is she'Lo le'Ochlin.
(a) Rabah's reason for validating a Pesach that was Shechted on behalf of
Mulim, even when the Shochet had in mind that the Zerikah should atone for
Arelim - is because of the principle 'Ein Machsheves Arelim bi'Zerikah (even
though he had the thought during the Shechitah).
(b) Miktzas Tum'ah does *not* invalidate the Korban, whereas Miktzas Z'man
(c) We might learn Miktzas Orlah from ...
1. ... Miktzas Tum'ah rather than from Miktzas Z'man - because neither of
them apply to other Kodshim other than the Pesach, since, unlike Z'man,
which applies to all Kodshim, 'Areil ve'Tamei Meshalchin Korbenoseihen'.
2. ... Miktzas Z'man rather than from Miktzas Tum'ah - because unlike
Tum'ah, which has a Heter be'Tzibur, Orlah and Z'man have no Heter under any
(a) Rabah learns from the Pasuk ...
Rav Ashi Darshens ...
1. ... "*ve'Chol* Arel Lo Yochal Bo" - that 'Kulah Orlah Paslah, Miktzas
Orlah Lo Paslah'.
(b) Zerikah is more lenient in this regard - because 'Ein Machsheves Ochlin
2. ... "*Zos* Chukas ha'Pesach ... Kol Arel Lo Yochal Bo" - that
'bi'Shechitah Hu de'Kulah Orlah Miha Paslah, Aval Zerikah Afilu Kulah Orlah
Nami Lo Paslah'.
(c) Rav Chisda interprets ...
1. ... "*ve'Chol* Arel Lo Yochal Bo" - like Rabah (i.e. 'Kulah Orlah Paslah,
Miktzas Orlah Lo Paslah').
(d) According to Rav Chisda, Zerikah is more stringent because Pigul is
fixed by the Zerikah (i.e. Pigul applies [in retrospect] only if the four
Avodos - up to and including the Zerikah were completed be'Kashrus).
2. ... "*Zos* Chukas ha'Pesach ... Kol Arel Lo Yochal Bo" - that 'Shechitah
Hu de'Miktzasah Lo Paslah, Aval Zerikah, Afilu Miktzasah Paslah'.
1. ... "ve'Kol Arel" - to mean 'Kol Dehu Orlah' - even if only one member of
the group is an Arel the Pesach is invalid.
2. ... "Zos" - to mean that only if all the members are Arelim does it