POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Zevachim 75
ZEVACHIM 75 (25 Av)- dedicated by Mrs. G. Kornfeld for the third Yahrzeit of
her mother, Mrs. Gisela Turkel (Golda bas Chaim Yitzchak Ozer), an
exceptional woman with an iron will who loved and respected the study of
1) "KODSHIM" THAT BECAME MIXED
(a) (Mishnah): If Kodshim became mixed with Kodshim, Min
b'Mino (we offer each (Tosfos - Stam, which is) l'Shem
(b) Question: But Semichah cannot be done (it is Me'ilah to
support oneself on a Korban, it is permitted only when it
is a Mitzvah, i.e. one's own Korban - here, no one knows
which Korban is his)!
(c) Answer (Rav Yosef): The Mishnah discusses Korbanos of
women (women never do Semichah).
(d) Inference: This implies that Korbanos of men would not be
offered (because Semichah is required, but it cannot be
(e) Question (Abaye - Beraisa): If an individual's Korban was
mixed with an individual's Korban, or a Korban Tzibur was
mixed with a Korban Tzibur, or an individual's Korban was
mixed with a Korban Tzibur, four Matanos of blood are
made from each (Rebbi Kesav Yad - four Matanos in all);
1. If one Matanah was done from each, each Korban is
(f) Answer (to question and counter-question - Rava): The
Beraisa should say 'This is if they became mixed after
slaughter in a way similar to becoming mixed while alive,
i.e. the buckets (each with the blood of one Korban)
became mixed - but it the bloods became mixed together,
he does four Matanos for all of them;
2. If four Matanos were done from all of them, they are
Kesherim (this will be explained).
3. This applies when they became mixed while they were
alive - if they became mixed after they were
slaughtered, he should do four Matanos from all of
them, if he did one Matanah from each, each is
4. Rebbi says, this depends - if the Matanah is big
enough to contain (a Shi'ur of) blood for each
animal, it is Kosher; if not, it is Pasul.
5. Summation of question: Presumably, the case of (a
Korban of) an individual resembles that of a Tzibur,
i.e. it is of men (and we offer them)!
6. Counter-question (Rava): Surely, the text of the
Beraisa is mistaken! It says 'This is if they became
mixed while they were alive, not if it was after
slaughter' - surely, this makes no difference!
(g) Rebbi says, this depends - if the Matanah has enough
blood for each, it is Kosher; if not, it is Pasul.
(h) Question: But Rebbi holds that there is no Shi'ur
1. (Beraisa - Rebbi): R. Eliezer holds that Haza'ah
(with Mei Chatas) of any amount is Metaher, there is
2) "KODSHIM" MIXED WITH A "BECHOR"
2. It is Kosher even if half the water was Kosher and
(i) Answer #1: Rebbi explains R. Eliezer's opinion, Rebbi
(j) Answer #2: The law of Matanos of blood is unlike that of
Haza'ah of Mei Chatas.
(a) (Mishnah): If they became mixed with Bechor or Ma'aser
3) WHICH "KODSHIM" CAN BECOME MIXED?
(b) Question #1 (Rami bar Chama): According to Beis Shamai, a
Bechor (even with a Mum) may not be eaten by a Nidah -
what is the law regarding Temuras Bechor?
(c) Question #2 (Rami bar Chama): A Bechor may not be
redeemed - what is the law regarding Temuras Bechor?
(d) Question #3 (Rami bar Chama): One may not weigh meat of a
(blemished) Bechor to sell it - what is the law regarding
(e) Answer (Rava - Beraisa): Temurah applies to Bechor and
Ma'aser (even) after they became blemished, the law of
the Temurah is like their law.
(f) Question (Rami bar Chama): If a Kohen was Makdish a
(blemished) Bechor to Bedek ha'Bayis, may we weigh the
meat (to determine how much a buyer should pay to redeem
1. Since Hekdesh benefits from this, it is permitted;
(g) Answer #1 (R. Yosi bar Zvida - Mishnah): If they became
mixed with Bechor or Ma'aser, they are Ro'im, all are
eaten like Bechor or Ma'aser;
2. Or, we are more concerned for disgrace to Kodshim,
it is forbidden!
1. This teaches that they may not be sold by weight
(even though the redemption money would be used for
(h) Rejection (Rav Huna and R. Chizkiyah (Talmidim of R.
Yirmeyah)): We cannot learn from there - there, it is
forbidden to sell an animal by weight (lest it is a
Bechor) in order that we will receive more money for
*other* Zevachim, which will be used for a Korban;
1. Here, although the money will be for (Bedek
ha'Bayis,) a different Kedushah than Bechor, the
very animal we disgrace will bring a profit to
(i) Objection (R. Yosi bar Avin): Obviously, we may not weigh
1. If a Bechor Ba'al Mum (Tosfos - from birth) was
Hukdash to Bedek ha'Bayis, would we allow a person
to redeem it (to allow him to work with it and shear
it) in order that Hekdesh will receive more money?!
(j) Rejection: That is not comparable - such a redemption is
forbidden mid'Oraisa, but weighing the meat is only
mid'Rabanan! (Rashi; Tosfos - both are forbidden
mid'Oraisa (but redemption is explicitly forbidden, and
weighing is only forbidden on account of Svara
(reasoning), the Svara that Hekdesh should receive more
money is stronger - Shitah Mekubetzes)).
(k) Answer #2 (R. Ami): The Kohen who received the Bechor did
not receive full ownership, he did not have the right to
sell it by weight - he cannot give to Hekdesh more
ownership than he had!
(a) (Mishnah): It is possible for any two kinds of Zevachim
to become mixed together, except for Chatas and Asham.
4) CAUSING "KODSHIM" TO BE WASTED
(b) Question: They cannot become mixed, because Asham is
always a male, Chatas is always a female - also Olah is
always a male, it cannot become mixed with Chatas!
(c) Answer: The Chatas of a Nasi is a male goat, it can
become mixed with Olah;
1. A Nasi's goat is distinguishable from an Asham,
which is always a sheep, which has wool.
(d) Question: Korban Pesach must be a kid in its first year,
it cannot become mixed with Asham, a second year animal!
(e) Answer #1: Asham Nazir and Asham Metzora are Kesherim in
the first year.
(f) Answer #2: Sometimes an animal in (i.e. towards the end
of) its first year cannot be distinguished from an animal
in (the beginning of) its second year.
(a) (Mishnah - R. Shimon): If an Asham became mixed with a
Shelamim, both are slaughtered in the north, both are
eaten with all the stringencies (of Asham, i.e. it is
eaten for only one day, only by male Kohanim in the
(b) Chachamim say, we do not cause Kodshim to be (possibly)
wasted. (If we limit the time (Rashi - or place) or
people permitted to eat it (more stringently than the
Torah did), perhaps it will not be eaten in time, some
will become Nosar! Rather, we wait for the animals to
become blemished, redeem them, and use the money to buy
another Asham and Shelamim, the Shelamim may be eaten for
two days, by all Yisraelim, anywhere in Yerushalayim).
(c) If pieces of Kodshei Kodoshim became mixed with pieces of
Kodshim Kalim, or if Kodshim (even Kalim) that may be
eaten only one day became mixed with Kodshim permitted
for two days and the night in between, they are eaten
like the most stringent element of the mixture.
(d) (A reciter of Beraisos): One may not buy Terumah with
Demei (money paid for produce of) Shemitah, for this
limits the time to eat it. (E.g. if Shemitah apples were
sold, then when apples are no longer available to Chayos
in the field, Bi'ur must be done with the (sold apples
and the last) food bought with the money, i.e. one must
remove (all except three meals worth of) it from his
(e) Suggestion (Rabanan): This is unlike R. Shimon, who
permits causing Kodshim (or Terumah) to become Pesulim
(forbidden to eat)!
(f) Rejection (Rava): No, even R. Shimon could agree to this
- he only permits b'Diavad (if Kodshim already became
mixed; Shitah Mekubetzes' text explicitly says this), but
not to cause this l'Chatchilah.