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 82
ZEVACHIM 82-83 - These Dafim have been sponsored by Dr. and Mrs. Shalom
Kelman of Baltimore, Maryland, USA. May Hashem bless them with a year filled
with Torah and Nachas!
1) BLOOD THAT ENTERED THE "HEICHAL"
(a) Question: R. Eliezer should permit putting the inner
blood, and then the outer blood (regarding most Korbanos,
which are not disqualified when their blood enters the
2) IF SOME OF THE BLOOD ENTERED THE "HEICHAL"
(b) Answer: (Indeed, he permits this -) since this may not be
done for all Korbanos (Chatas and Asham), the Mishnah
does not mention it.
(c) (Mishnah - R. Akiva): (If blood of any Korban entered the
Heichal, it is Pasul.)
(d) (Rav Yehudah): A parable - a Talmid mixed wine with warm
water for his Rebbi; the Rebbi asked him to mix (more),
the Talmid asked 'With what'? The Rebbi answered, we are
dealing with warm water, had I kept quiet, you would have
known to mix with warm water;
1. Now that I tell you, I permit even cold water.
(e) Objection (Rav Huna brei d'Rav Yehoshua): Before this
Pesul, the Torah taught that if any Kodshim were cooked
in a metal vessel, it requires Merikah u'Shtifah
(scouring and rinsing);
2. Similarly, the Torah was discussing Chatas (before
teaching the Pesul of blood that entered the
Heichal) - had it not specified, we would have
assumed that the Pesul only applies to Chatas;
i. However, the Torah specified Chatas - this
teaches that the Pesul applies to all Korbanos.
1. Therefore, the Torah mentioned Chatas regarding the
Pesul of blood that entered the Heichal to teach
that this applies only to Chatas!
(f) Rather, R. Akiva learns from "V'Chol":
2. The proper parable is to a Talmid who mixed wine
with warm and cold water for his Rebbi; the Rebbi
asked him to mix only with warm.
(g) (Beraisa #1 - R. Akiva): Question: "Chatas" teaches that
if Dam Chatas entered the Heichal, it is Pasul - what is
the source that this applies to all Kodshei Kodoshim?
(h) Answer: '*Kol* Chatas'.
(i) Question: What is the source that this applies also to
(j) Answer: "*V'*Chol Chatas"
(k) R. Yosi ha'Galili: You cannot include other Korbanos!
Rather, "Chatas" teaches about an individual's Chatas
(for before this, the Torah discussed Korbanos Yachid);
1. Question: What is the source for Chatas Tzibur?
(l) Contradiction: Elsewhere, R. Yosi ha'Galili expounds
2. Answer: '*Kol* Chatas' (i.e. had the verse said
'Kol', we would add only Chatas Tzibur - in truth,
it says "V'Chol".)
3. Question: Perhaps this applies only to a female
Chatas (i.e. of a commoner) - what is the source to
include a male?
i. Objection: We already included Chatas Tzibur,
which is always a male!
4. Question: What is the source for Chatas Tzibur? (End
of Version #2)
ii. Version #1 (Shitah Mekubetzes, according to our
(and Rashi's) text) Answer: Chata'os Tzibur are
always males - we need a separate source to
teach about male Korbanos Yachid (e.g. Se'ir
iii. Version #2 (text suggested by Tosfos)
Correction: Rather, '*Kol* Chatas' teaches
about a male;
5. Answer: "*V'*Chol Chatas".
1. (Beraisa #2 - R. Yosi ha'Galili): The verse about
Dam Chatas that entered the Heichal refers to an
inner Chatas (whose blood should be brought inside),
that if it became Pasul, it is burned in Beis
ha'Birah, and one who eats it transgresses a Lav.
(m) Answer: In Beraisa #1, R. Yosi ha'Galili addresses R.
Akiva according to R. Akiva's reasoning.
2. Chachamim: What is your source to Posel Dam Chatas
that entered the Heichal?
3. R. Yosi ha'Galili: I learn from "Hen Lo Huva" (the
reason the Se'ir Rosh Chodesh was burned was not
because its blood entered the Heichal (but had this
happened, it would Posel the blood).)
1. (Granted, you say that "V'Chol Chatas" teaches the
Pesul of blood that entered the Heichal - but you
may learn from it only Chata'os.)
(a) (Mishnah): If the blood of a Chatas was received in two
buckets, and one of them was brought outside (the
Azarah), the remaining blood (inside) is Kosher;
(b) R. Yosi ha'Galili says, if one of them was brought inside
the Heichal, the remaining blood (outside the Heichal) is
(c) Chachamim say, it is Pasul.
1. R. Yosi ha'Galili: Intent for (eating or offering
part of a Korban) outside (the permitted place, e.g.
the Azarah) is Posel, yet bringing (some of the)
blood outside does not Posel the remaining blood -
intent for (eating or offering) inside (the Heichal)
is not Posel, all the more so bringing blood inside
should not Posel the remaining blood!
(d) R. Eliezer says, if blood was brought in Lechaper, it is
Pasul, even if it was not thrown;
(e) R. Shimon says, it is not Pasul until it is thrown
(f) R. Yehudah says, if it was entered b'Shogeg, it is
(g) The Tzitz is Meratzeh (makes acceptable) Tamei blood, not
other Pesulim, such as blood that went outside.
(h) (Gemara - Beraisa - R. Yosi ha'Galili): A Kal va'Chomer
teaches that if some blood was brought inside, the
remaining blood is Kosher!
1. Intent for outside is Posel, yet bringing blood
outside does not Posel the remaining blood - intent
for inside is not Posel, all the more so bringing
blood inside should not Posel the remaining blood!
(i) Suggestion: A Kal va'Chomer should teach that intent for
inside is Posel!
2. Chachamim: It says "Asher Yuva *mi*'Damah" -
bringing even some of the blood inside is Posel the
3. R. Yosi: (According to you), a Kal va'Chomer should
teach that if some blood was brought outside, the
remaining blood is Pasul!
i. Intent for inside is not Posel, yet bringing
blood inside is Posel the remaining blood -
intent for outside is Posel, all the more so
bringing blood outside should Posel the
4. Chachamim It says "Asher Yuva" - bringing blood
inside is Posel the rest, not taking blood out.
(Rashi - we rely on "mi'Dam*ah*", only this case is
Posel the rest.
1. Bringing blood outside is not Posel the remaining
blood, yet intent for outside is Posel - bringing
blood inside is Posel the rest, all the more so
intent for inside should Posel!
(j) Rejection: "Ba'Yom ha'Shelishi" - Blood is Nifsal only if
it is brought into a 'triple' place, i.e. where blood,
meat and Eimurim may all be offered or eaten (i.e.
outside, at a time when Bamos are permitted - Rashi;
Tosfos - a place where all of these are disqualified,
i.e. outside the Azarah (for Kodshei ha'Kodoshim).
(k) Suggestion: A Kal va'Chomer should teach that intent for
outside is not Posel!
3) THE "KODESH HA'KODASHIM" IS ALSO "POSEL"
1. Bringing blood inside is Posel the remaining blood,
yet intent for inside is not Posel - bringing blood
outside is not Posel the rest, all the more so
intent for outside should not Posel!
(l) Rejection: "Sheloshi" - this teaches that (intent) Chutz
li'Zmano is Posel; "Pigul" - this teaches that Chutz
li'Mkomo is Posel.
(m) Meat that goes outside (the place it may be eaten, i.e.
the Azarah (Kodshei Kodoshim) or Yerushalayim (Kodshim
Kalim)) is Pasul, meat brought inside (the Heichal) is
(n) Question: A Kal va'Chomer should teach that the latter is
1. Blood that goes outside is not Posel the remaining
blood, yet meat that goes outside is Pasul -
bringing blood inside is Posel the rest, all the
more so meat brought inside should be Pasul!
(o) Answer: "Mi'Damah" - blood brought inside is Pasul, not
(p) Question: A Kal va'Chomer should teach that meat brought
outside is Kosher!
1. Blood brought inside is Posel the rest, yet meat
that goes inside is Kosher - bringing blood outside
is not Posel the rest, all the more so meat brought
outside should be Kosher!
(q) Answer: "U'Vasar ba'Sadeh Treifah Lo Socheilu" - meat
brought outside its proper boundary is forbidden.
(a) (Beraisa): (Blood that is brought) "Penimah" (to the
Kodesh ha'Kodoshim) is Pasul;
1. Question: What is the source for blood brought into
(b) Question: It would suffice to teach that blood brought
into the Heichal is Pasul!
2. Answer: "El ha'Kodesh (Penimah - Shitah Mekubetzes
(c) Answer #1 (Rabah): Either of these words ("ha'Kodesh" and
"Penimah") could refer to the Heichal or the Kodesh
ha'Kodoshim - if the Torah wrote only one, we would learn
the smaller Chidush (Kodesh ha'Kodoshim);
1. Now that the Torah wrote both, we know that
"ha'Kodesh" refers to the Heichal.
(d) Objection (Abaye): Your case is unlike Toshav and Sachir,
they are different people, the Torah teaches about both
2. We find a Tana that learns similarly regarding
Toshav and Sachir (of a Kohen, the Torah forbids
them to eat Terumah):
i. (Beraisa): "Toshav" is a permanent slave (Eved
Ivri, i.e. a Nirtza, he serves until Yovel),
"Sachir" is a temporary slave (Eved Ivri bought
for six years).
ii. Question: It would suffice for the Torah to
teach that Toshav may not eat, even though he
is acquired permanently, all the more so
iii. Answer: Had the Torah only said "Toshav", we
would have assumed (the smaller Chidush,) that
this refers to a temporary slave (but a
permanent slave eats) - now that it also wrote
"Sachir", this shows that "Toshav" refers to a
1. Even though it could have explicitly said Nirtza,
and we would have learned a temporary slave from a
Kal va'Chomer, the Torah wrote both of them;
(e) Answer #2 (Abaye): The Torah must teach that the Kodesh
ha'Kodoshim is Posel when it was brought in abnormally
(not through the Heichal, rather, through windows or the
2. But if blood is Nifsal once it enters the Heichal,
bringing it into the Kodesh ha'Kodoshim does not
Posel any more, the Torah taught a meaningless
(f) Objection (Rava): But the Torah disqualifies blood that
"Yuva" (will be brought inside), this connotes normal
(g) Answer #3 (Rava): If one intends to bring blood into the
Kodesh ha'Kodoshim, it does not become Pasul until it
gets there - therefore, the Torah must teach that the
Kodesh ha'Kodoshim is Posel.
(h) Question #1 (Rava): If blood of the Par He'elam Davar (of
the Tzibur) or of the Sa'ir brought for He'elam Davar of
idolatry was brought into the Kodesh ha'Kodoshim, what is
1. Perhaps it is not Nifsal if brought "El ha'Kodesh"
(it must be brought in!), also it is not Nifsal if
(i) Question #2 (Rava): If you will say that it becomes Pasul
- if blood of the Par or Sa'ir of Yom Kipur was
(properly) sprinkled between the staves of the Aron,
taken out to the Heichal, and brought back into the
Kodesh ha'Kodoshim, what is the law?
2. Or, since it should not be brought there, it becomes
1. Perhaps it is not Nifsal, because it must be brought
into the Kodesh ha'Kodoshim;
(j) Question #3 (Rava): If you will say that it becomes Pasul
- if the blood was (properly) sprinkled towards the
Paroches, taken to the inner Mizbe'ach, and brought back
towards the Paroches, what is the law?
2. Or, since it should not be brought back after it was
taken out, it becomes Pasul?
1. It is not Nifsal, because it is essentially in the
same place (it did not cross a Mechitzah);
(k) These questions are not resolved.
2. Or, since the Torah calls this 'Yetzi'ah', it may
not be brought back 'in'?