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 95
ZEVACHIM 95 - These Dafim have been sponsored through a contribution by Dr.
and Mrs. Shalom Kelman of Baltimore, Maryland, USA. May Hashem bless them
with a year filled with Torah and Nachas!
1) RETURNING A VESSEL THAT BECAME "TAMEI" TO THE "AZARAH"
(a) (Mishnah): If a Kli Cheres left the Azarah...
(b) Question: If we puncture it, there is no Mitzvah to break
it - the Torah commands about a Kli!
(c) Answer: We make a puncture the size of a small root (of a
tree - therefore, regarding breaking it, it is still
considered a Kli.)
(d) (Mishnah): If a copper vessel left...
(e) Question: If we make a hole, it ceases to be a Kli!
(f) Answer: After returning it, we pound on it to close the
hole (Rashi; Tosfos - turn it inside out, it is
considered a new Kli and therefore becomes Tahor.)
(g) (Reish Lakish): If (blood splashed onto) the Me'il (of
the Kohen Gadol and it) became Tamei outside, we enter
less than Shalosh by Shalosh of it at a time (Shalosh is
feminine, it refers to three fingers; Bach changes this
to Sheloshah (masculine, three Tefachim);
1. It may not be torn - "Lo Yikare'a".
(h) Question (Rav Ada bar Ahavah): Thick or felt (unwoven)
garments of three by three fingers (Bach - Tefachim) are
not Mekabel Tum'ah (these materials are not fitting for a
patch, only for a seat, and less than three Tefachim is
not fitting for a seat - more could be entered at a
(i) Answer: Even three by three of a big garment is
important, it is Mekabel Tum'ah.
(j) Question: Rav Nachman taught that seven ingredients must
be applied to where Dam Chatas was absorbed in a garment,
and to a garment with Tzara'as (one of the seven is
1. (Beraisa): We may not bring urine into the Mikdash.
2. (Rashi - this could have been asked on the Mishnah;
Tosfos - the question is only against Reish Lakish
(who discussed blood that splashed on the Me'il; the
Mishnah does not specify which garment absorbed
blood, other ingredients may be used for other
2) CONCERN FOR "ISURIM" ABSORBED IN A VESSEL
3. Suggestion: Perhaps urine can be absorbed in the
other six (it is Batul, so it may be entered in this
way), all seven will be applied at the same time!
(k) Answer: Urine can be absorbed in Tefel spit (i.e. of
someone who did not eat all day);
4. Rejection (Mishnah): If the seven were applied in
the wrong order or at the same time, it is as if
they were not applied.
5. Suggestion: Perhaps urine can be absorbed in one of
6. Rejection (Mishnah): Each of them must be rubbed
1. (Reish Lakish): Tefel spit must be applied with each
of the seven.
(a) (Mishnah): The same law applies to a pot in which Chatas
was cooked, or into which boiling Chatas was poured;
3) WHEN CAN VESSELS BE "KASHERED" TO REMOVE THEIR ABSORPTIONS?
(b) Merikah u'Shtifah applies to Kodshei Kodoshim and Kodshim
(c) R. Shimon says, Kodshim Kalim does not require Merikah
(d) (Gemara - Beraisa): "Asher Tevushal Bo" this teaches
about a pot in which Chatas was cooked;
1. Question: What is the source for a pot into which
boiling Chatas was poured?
(e) Question (Rami bar Chama): If Kodesh meat was suspended
(on a spit) in an oven and roasted, what is the law?
2. Answer: "Asher...*Bo Yishaver*" - if it absorbed
Chatas (no matter how), it must be broken.
1. Perhaps Merikah u'Shtifah is required when Kodshim
were cooked inside and the Kli absorbed - here, the
meat did not touch the oven, there were no
(f) Answer #1 (Rava - Mishnah): The same applies to a pot in
which Chatas was cooked, or into which boiling Chatas was
2. Or, perhaps it is required when Kodshim were cooked
inside, even without absorptions!
1. Merikah u'Shtifah is required for absorptions
without cooking - similarly, it is required for
cooking without absorptions!
(g) Rejection (Rami bar Chama): I knew that it is required
for absorptions alone, but we cannot learn from this
whether it is required for cooking alone.
(h) Answer #2 (Rav Nachman): The oven in the Mikdash was made
1. Inference: If we are not concerned for cooking
alone, it could have been made of earthenware (which
is more standard for ovens), there would be no need
to break it!
(i) Rejection: Shirayim of Menachos were cooked in the oven,
there were absorptions, therefore it was made of metal.
(a) An oven was smeared with lard of the tail, Rabah bar
Ahilai forbade all bread that would ever be baked in it;
1. He even forbade eating the bread with salt (i.e.
without substantial accompaniment), lest it be eaten
with Kutach (a common accompaniment made with milk).
(b) Question (Beraisa): We may not knead a dough with milk;
if this was done, all the bread is forbidden, lest it be
eaten with meat;
1. We may not smear an oven with lard (and bake bread);
if this was done, all the bread is forbidden, unless
the oven was Husak (heated up) before this.
(c) Question (Ravina): Since Rabah was refuted, this should
also refute Rav, who says that bowls may not be Kashered
for use on Pesach, they must be broken!
2. Rabah is refuted.
(d) Answer #1 (Rav Ashi): Rav establishes the Beraisa to
discuss a metal oven (but Kli Cheres cannot be Kashered,
they must be broken.)
(e) Answer #2 (Rav Ashi): The Beraisa discusses an oven of
Cheres - it can be Kashered, for it is Husak from the
inside, where the lard was;
1. Rav requires breaking bowls on Pesach, for they
cannot be Kashered by Hesek from the outside.
(f) Question: He should permit Kashered bowls through Hesek
from the inside!
(g) Answer: We are concerned that the owner will not heat
them up enough, for he is concerned that they will break.
(u) Corollary: Therefore, tiles (on top of an oven, pots are
often placed on them, sometimes they are smeared with
lard (of the tail) and bread is baked on them) may not be
Kashered, for they are not heated from the side where the