ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 73
PESACHIM 73 (8 Cheshvan) - has been jointly dedicated by: (1) Rav David
Sheinfeld, in memory of Ha'Rav Ha'Gaon Rav Shaul David ben Moreinu Ha'Rav
Alter Yozfa Ha'Kohen Z'TZ'L, Av Beis Din of Prushkov (near Warsaw) and Cong.
Degel Israel of Queens NY, and (2) Mr. David Strahlberg, a former Talmid of
(a) Is it not obvious that if one Shechted the Korban Pesach for owners who
cannot eat it for whatever reason (which renders the Korban Pasul), he is
Chayav Chatas? Why do we need a Mishnah to tell us that?
(b) We cannot answer that the Tana includes this case because of the Seifa
'le'Ochlav ve'she'Lo le'Ochlav etc. ... Patur' - because that too, is
obvious (since the Korban is Kasher).
(c) The Gemara concludes that the Tana mentions it because of the case of
'she'Lo Lishemo', which in turn, needs to be included, to teach us about the
Machlokes between Rebbi Eliezer and Rebbi Yehoshua.
(a) Mekalkel ba'Chaburah means making a wound which has no overall benefit.
One is only Chayav for making a wound which is beneficial (according to this
opinion - as is the case by other Melachos), such as to obtain blood to feed
(b) Someone who Shechts a Korban Pesach she'Lo le'Ochlav is not Patur
because of Mekalkel ba'Chaburah - because he obtains the benefit of 'Im Alu,
Lo Yerdu' (any Pesul Korban that occurred in the Azarah is Kasher inasmuch
as, if it is taken up on the Mizbei'ach, it remains there).
(c) He is nevertheless Chayav if he Shechted a Pesach which he subsequently
found to be ...
1. ... blemished (specifically by a cataract in the eye) - according to
Rebbi Akiva, who holds that unlike other blemishes, a Korban with a cataract
in the eye also has the Din of 'Im Alu, Lo Yerdu'.
2. ... a Tereifah (in a visible place) - because the Shechitah is
nevertheless effective to remove Tum'as Neveilah.
(a) Someone who Shechts a Chatas outside the Azarah to Avodah-Zarah on
Shabbos - is Chayav a Chatas for Shabbos, for Avodah-Zarah and for Shechutei
(b) This is not Mekalkel ba'Chaburah - because the Shechitah is effective to
remove the Isur of Eiver min ha'Chai.
(a) Whenever a Chatas must die, an Asham grazes in the field until it
becomes blemished, and with its money one buys a Nedavah (Halachah le'Moshe
(b) Rav Huna quoting Rav said about such an Asham that was put in the field
to graze but was Shechted without actually specifying that it was now an
Olah - that it is nevertheless Kasher for an Olah. We see from Rav that a
Korban that stands to be changed does not require Akirah (to change its
(c) The reason that the Asham is not Kasher even if it is Shechted *before*
it is placed in the field to graze - is because Chazal decreed a case where
the Kaparah *has* been effected because of a similar case where it has *not*
(and where it still remains an Asham). There is no case for such a decree
once it has been designated as an Olah.
(d) According to Rebbi Eliezer, the Asham has exactly the same Din as the
Chatas, so whenever the Chatas dies, the Asham dies, too.
(a) The Tana Kama holds that an Asham whose owner died etc. goes li'Nedavah
(which means for Olas Kayitz ha'Mizbei'ach, which, in effect, is a Nidvas
Tzibur), whereas according to Rebbi Yehoshua, the owner brings a private
Olah for himself with the proceeds.
(b) According to Rebbi Yehoshua, the Olah will require Semichah, and its
drink-offering comes out of his own pocket, which is not the case if it goes
for a Nedavah.
(c) From the fact that it is the proceeds of the blemished Asham that goes
to Nedavah and not the animal itself - we prove that Chazal decreed after
the Kaparah because of a case where the owner has not been atoned for yet.
(a) According to Rav Yehudah quoting Rav, who said above that an Asham whose
owner died does not require Akirah (and the same will apply to a Korban
Pesach after Pesach), a Korban Pesach whose owners had dies etc. - would be
Pasul because it was Shechted after the Korban Tamid shel Bein ha'Arbayim.
(b) If *this* is why it is Pasul, then surely that is an external Pesul, not
a Pesul ha'Guf, in which case it ought to need Ibur Tzurah. Consequently, it
must be Pasul because it requires Akirah (not like Rav Yehudah Amar Rav),
until when it remains a Pesach, which is Pasul because it has no owner
(which is a Pesul ha'Guf).
(c) We therefore amend Rav to read not 'u'Shechato Stam' etc., but
'u'Shechato Le'shem Olah' - otherwise, it remains a Pesach (because 'Pesach
(a) From Rebbi Chiya bar Gamda, who establishes the Mishnah there by a
Pesach whose members were all Teme'ei Meisim, and whose Korban was therefore
automatically destined for the Pesach Sheni, and requires Akirah (to become
a Shelamim), it is clear that, otherwise, we would say 'Pesach Lo Ba'i
Akirah', like the original statement of Rav Yehudah Amar Rav.
The Gemara finally establishes the Beraisa like Yosef ben Chona'i, who says
in the Mishnah in Zevachim 'ha'Nishchatim Le'shem Pesach ... Pesulim' (in
which case, it is a Pesul ha'Guf - which explains why it is burnt
immediately). However, with regard to 'To'eh bi'D'var Mitzvah', he holds
like Rebbi Yehoshua (which is why he is Patur from a Chatas).
(b) By establishing the Beraisa in 6a (which states that, if a similar case
were to occur on a weekday, it would be burnt immediately) by someone who
designated his Pesach *before* mid-day, and who died *after* mid-day, we
seemingly resolve the problem with Rav, because - the Pesach then becomes a
'Nir'eh ve'Nidcheh' (fit and rejected) which cannot be rectified.
(c) This answer however, does not conform with Rav himself, who holds that
animals are not subject to rejection (i.e. are always rectifiable).
(d) Establishing the Beraisa like Rebbi Eliezer (of the Mishnah in 'Tamid
Nishchat', who disqualifies another Korban that one Shechted in the name of
a Pesach) - because according to Rebbi Eliezer, he ought to be Chayav a
Chatas, too, since Rebbi Eliezer holds 'To'eh bi'Devar Mitzvah, Chayav'. Why
does the Mishnah exempt him?
(a) Rebbi Yishmael Be'no shel Rebbi Yochanan Ben Berokah says 'Im Yesh
Shehus ba'Yom Leidah, Im Mashchu Ba'lim es Yedeihem O she'Meisu O
she'Nitme'u, Chayav, ve'Te'ubar Tzuraso, ve'Yotz'ei le'Beis ha'Sereifah'.
Hadran Alach, 'Elu Devarim'!
(b) Tana of Bei Rabah Bar Avuha holds that even Pigul (the ultimate Pesul
ha'Guf) requires Ibr Tzurah.
(c) The Gemara proves its point from the case of Nitme'u Ba'lim - which also
requires Ibur Tzurah, even though everyone agrees that Nitme'u Ba'lim, where
the Pesach now stands to be brought as a Pesach on Pesach Sheni, is a Pesul
ha'Guf (and requires Akirah). So we see that, according to the Tana of Bei
Rabah Bar Avuha, even a Pesul ha'Guf requires Ibur Tzurah.