ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 87
ZEVACHIM 87 - Dedicated to the leaders and participants in the Dafyomi
shiurim at the Young Israel of New Rochelle, by Andy & Nancy Neff
(a) According to Rabah, if the Sheriri were separated before Chatzos
(midnight) and returned after Chatzos, the following Chatzos renders them
Ikul - which means that from that time on, there is no Me'ilah, and 'Im
Yardu, Lo Ya'alu'.
(b) According to Rav Chisda - Amud ha'Shachar already renders them Ikul.
(c) Amri de'Bei Rav (see Tosfos DH 'Amri de'Bei Rav') explains Rav Chisda's
ruling - with a 'Kal va'Chomer from Chatzos which renders Sh'riri Ikul (even
though it does not create Linah), Amud ha'Shachar (which does create Linah)
should certainly render them Ikul.
(d) If the Sheriri were separated before Chatzos and returned after Amud
ha'Shachar, Rabah issues the same ruling as he issued in the previous case.
According to Rav Chisda - they never become Ikul.
(a) Rav Yosef objects to the current Machlokes - on the grounds that Chatzos
renders the Sheriri Ikul, whether they are on the Mizbe'ach or not.
(b) Consequently, according to Rav Yosef, when Chatzos arrives (even if they
are not on the Mizbe'ach) ...
1. ... Me'ilah - no longer applies.
(c) Rebbi Chiya bar Aba and Tana bar Kapara corroborate Rav Yosef's opinion.
Assuming that Rabah and Rav Chisda also conform with Rav Yosef, we establish
their Machlokes - by particularly fatty limbs, which do not become
completely Ikul, even if they have dried up from the heat.
2. ... they are - Asur be'Hana'ah mi'de'Rabbanan.
3. ... 'Pak'u - Lo Ya'alu'.
(a) Rava asked Rabah whether Linah invalidates a Korban that is on the
Mizbe'ach when dawn breaks. He cannot be referring to a Korban which
remained on the Mizbe'ach even after that - because even a Korban that is
lying in the Azarah when dawn breaks, is Kasher if it is subsequently taken
up on to the Mizbe'ach (how much more so one that is already on the
Mizbe'ach at that time).
(b) He must therefore be referring to a case - where after dawn break, the
Korban is taken down into the Azarah.
(c) According to one side of the She'eilah, we compare the top of the
Mizbe'ach to the Shulchan, which would mean - that whatever is there when
dawn breaks, does not become Pasul (and that even if 'Yarad, Ya'aleh'), like
the Mishnah in Menachos, which rules that if the Lechem ha'Panim remained on
the Shulchan for a whole week - they do not become Pasul.
(d) The other side of the She'eilah is - that we compare the top of the
Mizbe'ach to the floor of the Azarah, which renders Pasul whatever is on it,
when dawn breaks.
(a) Rabah replied 'Ein Linah Mo'eles be'Roshah shel Mizbe'ach'.
(b) We ask whether Rava accepted Rabah's ruling or not, and we answer by
citing a Machlokes between them. Both agree that limbs that remaoned
1. ... in the Azarah - are burned until dawn break.
(c) Rabah then rules that if, in the latter case, 'Yardu, Ya'alu'. Rava
holds - 'Lo Ya'alu' (a proof that he did not accept Rabah's answer).
2. ... on top of the Mizbe'ach' - are burned even after that.
(d) This is no contradiction to his his previous ruling (that limbs that
remained on top of the Mizbe'ach may be burned at any time) - which is due
to the principle 'P'sulin she'Alu, Lo Yerdu'. Note, that the criterion for
'Linah' is not 'being off the Ma'arachah all night', but 'being off the
Ma'arachah at dawn-break'.
(a) We know that the Mizbe'ach sanctifies whatever is fit for it from the
Pasuk in Tetzaveh "ha'Nogei'a ba'Mizbe'ach Yikdash". The Beraisa learns from
the Pasuk ...
1. ... "u'Mashachta es Mizbach ha'Olah" - that the Kevesh sanctifies too.
(b) Resh Lakish asked Rebbi Yochanan whether the K'lei Shareis sanctify
Pesulin as well. When Rebbi Yochanan cited him our Mishnah "ke'Sheim
she'ha'Mizbe'ach Mekadesh ... Kach Keilim Mekadshin', he meant - that
whatever is sanctified in a K'li Shareis, can no longer be redeemed (because
that is what the Tana is speaking about).
2. ... "Kol ha'Nogei'a Bahem Yikdash" - that the same applies to the K'lei
(c) Rebbi Yochanan's reply therefore, did not satisfy Resh Lakish - since
*he* was speaking about bringing the P'sulim on the Mizbea'ch Lechatchilah.
(a) Rebbi Yochanan then tried to resolve Resh Lakish's She'eilah from our
Mishnah 'she'Kiblu Pesulin Ve'zarku es Damo', which he interoreted to mean
that Pesulin both received the blood and sprinkled it - implying that had
Kesheirim subsequently sprinkled the blood, it would be Kasher ...
(b) ... a proof - that K'lei Shareis sanctify Pesulin even to the point that
they may be brought on the Mizbe'ach.
(c) We refute Rebbi Yochanan's proof however - by interpreting the Beraisa
to mean that either Pesulin received the blood or they sprinkled the blood.
(d) And the Tana is coming to teach us that even though the Eivarim became
Pasul through the Zerikah, 'Im Alu, Lo Yerdu'.
(a) We ask whether 'Avir Mizbe'ach ke'Mizbe'ach Dami O Lo' - meaning that if
a Pasul limb is suspended above the Mizbe'ach, is it considered to be on the
Mizbe'ach (in which case, 'Lo Yeired'), or not.
(b) Assuming that we hold 'Avir Mizbe'ach La'av ke'Mizbe'ach Dami', the
problem that will create with regard to transporting the Pasul limbs from
the Kevesh to the Mizbe'ach - is that (bearing in mind that by the same
token 'Avir Kevesh La'av ke'Kevesh Dami') they will not considered to be on
the ramp. How can the Kohen then take them up to the Mizbe'ach?
(c) We get round that problem - by pointing out that he can drag them up the
(a) The problem that remains regarding the gap between the Kevesh and the
Mizbe'ach is - once again, if we hold 'Avir Mizbe'ach La'av ke'Mizbe'ach
Dami' - how can the Kohen carry the pieces across it (like we asked just
(b) We resolve it - by considering the remainder of the piece to be wherever
the majority is (in which case the tiny gap does not affect the issue).
(c) Rami bar Chama asked whether 'Yesh Chibur be'Olin' or not - whether we
consider all particles of Kodshim that are brought on the Mizbe'ach as being
joined, or not.
(d) We ask why we cannot then resolve his She'eilah from our previous
statement. And we answer - that indeed we can (because otherwise, as each
piece reaches the gap, it ought to be forbidden to move it across).
(a) Rava bar Rav Chanan asks on Rami bar Chama that if 'Avir Mizbe'ach
ke'Mizbe'ach Dami', how does an Olas ha'Of ever become Pasul be'Machshavah -
specifically Olas ha'Of, because unlike Olas Beheimah, the Kohen kills it
(with Melikah) on top of the Mizbe'ach ...
(b) ... and the Kashya is - that seeing as even if it does become Pasul,
seeing as it is already on the Mizbe'ach, it is burned on the Ma'arachah
(negating his Machshavah which renders the Korban Pasul).
(c) We answer the Kashya - that it would become Pasul if the Kohen were to
have in mind at the time of the Melikah to take the bird down from the
Mizbe'ach, before returning it and burning it. And seeing as it would be
Pasul if he carried out his Machshavah, it will be Pasul even he doesn't.
(a) Initially, we establish the previous answer like Rava, who holds 'Linah
Mo'eles be'Rosho shel Mizbe'ach, but not like Rabah - who holds 'Einah
(b) However, we establish it like Rabah too - in a case where the Kohen
thought to take the bird down before Amud ha'Shachar and to return it after
Amud ha'Shachar, in which case, Linah would take effect even according to
(a) Rav Shimi bar Ashi countered those who tried to prove that 'Avir
Mizbe'ach La'av ke'Mizbe'ach Dami' from Chatas ha'Of Pesulah, with which the
Kohen performed Melikah on top of the Mizbe'ach she'Lo li'Shemah - and with
which he will subsequently perform Haza'ah.
(b) Rav Shimi bar Ashi tries to prove from there - that 'Avir Mizbe'ach
ke'Mizbe'ach Dami', because otherwise, how can the Kohen sprinkle the blood
on the Mizbe'ach, seeing as when he does, the bird and the blood are not
actually on the Mizbe'ach (but in its air-space).
(c) And he brings a further proof from the Pasul blood of Korbanos - which,
according to Raban Gamliel (in the opening Mishnah in the Perek) 'Dam Pasul
she'Alah, Lo Yeired'.
(d) His proof from there is - that, like in the case of Olas ha'Of, the
blood only reaches the Mizbe'ach from the air in front of it, so how can he
perform the Haza'ah, which entails the blood going through the air before
reaching the actual Mizbe'ach?
(a) To answer Rav Shimi bar Ashi's Kashya, we suggest that the Kohen
performs the Haza'ah and the Zerikah respectively - by holding the bird's
neck and the bowl right next to the Mizbe'ach.
(b) Besides the fact that this is not the way Haza'ah and Zerikah are
normally performed, we ask - that the Haza'ah is in fact 'Mitzuy', and the
(c) Rav Ashi refutes Rav Shimi bar Ashi's proof from Chatas ha'Of. Acording
to him, the She'eilah of 'Avir Mizbe'ach ... ' is not affected by the case
of 'Chatas ha'Of Pesulah' - because, since the Kohen is standing on the
Mizbe'ach, it is as if the Korban is lying on the Mizbe'ach, too.
(d) And the She'eilah is - in a case where the Korban is hanging from a