POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Zevachim 56
1) KEDUSHAH OF THE "LISHKOS"
(a) (Rav Yehudah): Liability for a entering the Mikdash
(b'Tum'ah) is only for (entering the Azarah, a rectangle)
187 Amos by 135 Amos.
2) BLOOD IS DISQUALIFIED AT SUNDOWN
(b) (A reciter of Beraisos): The entire Azarah was 187 Amos
by 135 Amos.
(c) (Rav Nachman): My father taught that this is the place
where Kodshei Kodoshim may be eaten, where Kodshim Kalim
may be slaughtered, and for which one is liable for
(d) Question: What does this come to exclude?
1. Suggestion: He excludes the windows, doors and the
thickness of the walls of the Azarah.
(e) Answer: He excludes Lishkos (chambers in the walls of the
2. Rejection: A Mishnah teaches that they have Kedushas
i. (Mishnah): The windows, and the thickness of
the walls of the Azarah are like the inside of
(f) Question: He cannot exclude them if they are built
outside the Azarah but their only opening is to the
1. (Mishnah): (The inside of) a chamber built in Chol
(i.e. outside the Azarah) whose only opening is to
the Azarah is Kodesh (like the Azarah).
(g) Answer: He does exclude them (mid'Oraisa), the law of
that Mishnah is mid'Rabanan.
(h) Question: It is mid'Oraisa!
1. (Beraisa) Question: What is the source that Kohanim
may eat the remainder of Menachos (after Kemitzah)
and Kodshei Kodoshim inside a chamber built in Chol
open (only) to the Azarah?
(i) Answer (Rava): The law of eating is different (on account
of this verse).
2. Answer: "Ba'Chatzer Ohel Mo'ed Yochluha" - (since it
already said "B'Makom Kadosh"), this is extra to
permit eating in many Chatzeros.
(j) Question: Also regarding Tum'ah they are Kodesh!
1. (Beraisa): The following apply inside a chamber
built in Chol open to the Azarah:
(k) Answer: We must correct the Beraisa - just as it says
that Kodshim Kalim may not be slaughtered, it should say
that one is *not* liable for entering b'Tum'ah:
i. Kodshei Kodoshim may be eaten, Kodshim Kalim
may not be slaughtered, and one is liable for
(l) Question: We understand why one may not slaughter there -
(even though if it is Kodesh,) it does not face the
Pesach (of Ohel Mo'ed);
1. Why should one be exempt for Tum'ah?
(m) Answer: Likewise, one is exempt for Tum'ah for this
2. Counter-question: The Beraisa forbids slaughter even
from a part of the chamber (e.g. the opening) that
faces Pesach Ohel Mo'ed!
i. If it did not, there would be no Chidush,
slaughter always must face the Pesach!
3. Answer: You must say, even from a part that faces
the Pesach, one may not slaughter, because it is not
(n) Question: Eating also requires facing the Pesach!
1. (Beraisa - R. Yosi b'Rebbi Yehudah): There were two
openings in Beis ha'Chalifos eight Amos tall, to
permit eating Kodshei Kodoshim and slaughter of
Kodshim Kalim in the entire Azarah.
(o) Answer (Ravina): We must delete 'eating Kodshei Kodoshim'
from the text.
(p) Question: But it says "Bashlu Es ha'Basar Pesach Ohel
Mo'ed v'Sham Tochlu Oso"!
(q) Answer: That was a special law of Korbanos ha'Milu'im, it
does not apply to all generations.
(a) Question (R. Yitzchak bar Avodimi): What is the source
that blood becomes Pasul at sundown (Tosfos - even though
for all other laws of the Torah, the day ends later, at
Tzeis ha'Kochavim; Rashi - here, also, sundown refers to
(b) Answer: "B'Yom Hakrivo Es Zivcho Ye'achel" - you can
offer (the blood) only on the same day of the slaughter.
(c) Question: The verse is needed to teach about eating, it
is not extra to expound other laws!
(d) Answer: If so, it should have said 'b'Yom Zivcho
3) "BECHOR", "MA'ASER" AND "PESACH"
1. "Hakrivo" is extra to teach about the blood.
(e) Question: Perhaps the Torah teaches that if the blood is
offered today, the meat may be eaten today and tomorrow;
if it is offered tomorrow, the meat may be eaten tomorrow
and the following day!
(f) Answer: If so, it should have said 'B'Yom Hakrivo
1. "Zivcho" is extra to teach the blood must be offered
on the day of slaughter.
(g) (Chizkiyah): If an Avodah was done with intent to eat the
meat (of a Korban eaten for two days) on the night (after
this) preceding the third day, the Korban is Kosher;
(h) (R. Yochanan): It is Pigul.
1. Chizkiyah says that it is Kosher because he did not
intend for the time when the Nosar must be burned;
(i) (Chizkiyah): If one ate meat (of a Korban eaten for two
days) on the night before the third day, he is exempt
(from Kares (if Mezid) or a Chatas);
2. R. Yochanan says that it is Pigul because he
intended for a time when it may not be eaten.
(j) (R. Yochanan): He is liable.
1. Chizkiyah exempts because it was not yet time for
the meat to be burned;
(k) Support (for R. Yochanan - Beraisa): Intent (Chutz
li'Zmano) for Kodshim that may be eaten for one day is to
throw the blood after sundown or to eat the meat or offer
the Eimurim after Amud ha'Shachar;
2. R. Yochanan obligates because the permitted time to
1. Chutz li'Zmano for Kodshim eaten for two days is to
throw the blood after sundown, to offer the Eimurim
after Amud ha'Shachar, to eat the meat after sundown
of the second day.
(l) (Beraisa) Suggestion: We should say that the meat (of
Kodshim eaten for two days) may be eaten the following
1. We learn from Kodshim eaten for one day, the
following night is permitted - the same should apply
to Kodshim eaten for two days!
(m) Rejection: "Veha'Nosar Ad Yom (ha'Shelishi)" - it may be
eaten (only) Ad Yom while it is still day (Rashi; Tosfos
- it may be eaten Ad (up to, but not including) Yom
(n) Suggestion: We should say that it is burned immediately
(at the start of the third night)!
1. We learn from Kodshim eaten for one day, they are
burned right after they are forbidden to eat (after
Amud ha'Shachar) - the following night is permitted
- the same should apply to Kodshim eaten for two
(o) Rejection: "Ba'Yom ha'Shelishi ba'Esh Yisaref" (Vayikra
7:17) - we burn Kodshim by day, not at night.
(a) (Mishnah): Bechor, Ma'aser and Pesach are Kodshim Kalim,
they may be slaughtered anywhere in the Azarah,
1. One Matanah of blood is required, it must be above
(b) The laws of eating them are different:
1. Bechor is eaten by Kohanim, anyone may eat Ma'aser,
they are eaten within Yerushalayim, cooked in any
way, for two days and the night in between;
(c) (Gemara) Question: Who is the Tana of the Mishnah (who
equates Matanas Dam of Bechor (Rashi, according to Shitah
Mekubetzes - which requires Zerikah, as opposed to
pouring) to that of Ma'aser and Pesach)?
2. Pesach is only eaten until night, and only until
midnight, only by those Manuyim on it (i.e. that
have a monetary stake in it), and only roasted.
(d) Answer (Rav Chisda): It is R. Yosi ha'Galili.
1. (Beraisa - R. Yosi ha'Galili): (Regarding Bechor) it
does not say 'Damo' and 'Cheblo', rather, "Damam"
and "Chelbam" (*their* blood and Chalavim) - this
teaches that the blood and Eimurim of Ma'aser and
Pesach is put on the Mizbe'ach (like Bechor).