REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 14
ZEVACHIM 11-15 - Sponsored by a generous grant from an anonymous donor.
Kollel Iyun Hadaf is indebted to him for his encouragement and support and
prays that Hashem will repay him in kind.
(a) What does Resh Lakish say with regard to Holachah of the blood of
Chata'os ha'Penimiyos, according to Rebbi Shimon?
(b) What does he mean when, as a reason for this, he explains that it is
impossible to dispense with it?
(c) What problem do we have with this statement, based on another ruling of
Rebbi Shimon (that we just quoted)?
(d) Rav Yosef b'Rebbi Chanina answers that Resh Lakish learns this from a
'Kal va'Chomer from she'Lo li'Shemo.
Which 'Kal va'Chomer'?
(e) Then why is he not Chayav Kareis, too?
(a) We then ask what Rebbi will say with regard to Chutz li'Mekomo by
What is the objection against learning it from ...
(b) We finally learn Chutz li'Mekomo from she'Lo li'Shemo, because the
latter is not applicable by a Bamah either.
- ... Chutz li'Zemano (with a 'Mah Matzinu')?
- ... she'Lo li'Shemo (with a 'Kal-va'Chomer')? What sort of Bamah is this referring to?
(c) Alternatively, we learn it from a Hekesh from Chutz li'Zemano.
the Pasuk referring to when it writes ...
- ... "ve'Im He'achol Ye'achel ba'Yom ha'Shelishi ... "?
- ... "Lo Yechashev Lo Pigul Yih'yeh"?
(a) Rebbi Elazar b'Rebbi Shimon holds (in Perek Sheini) that the north side
of the area known as 'Bein ha'Ulam ve'la'Mizbe'ach' is considered Tzafon
(regarding the Shechitah of Kodshei Kodshim).
What is the Chidush? Why
might it not be?
(b) On the assumption that Rebbi Shimon holds like his son (Rebbi Elazar),
what does Rava say about a Machsheves P'sul by the Holachah of the Chata'os
he'Penimiyos, according to him? From which location will it invalidate the
(c) And he makes a similar statement with regard to the two Bazichei (little
dishes of) Levonah.
What is the significance of these dishes? What affect
will they have if they become Pasul?
(d) What does Rava now say about them, based on the assumption that Rebbi
Shimon holds like Rebbi Yehudah (who in turn, holds that the entire Azarah
was sanctified to burn sacrifices, and not just the Mizbe'ach)?
(e) Why does a Machsheves P'sul not affect the Bazichin in the Heichal?
(a) And what does Rava say regarding the same issue, on the assumption that
(b) What did Abaye (or Rav Sheishes) ask the Amora (sometimes referred to as
a 'Meturgeman') of Rav Chisda to ask Rav Chisda concerning 'Holachah
- ... the Kedushah of the Heichal and the Ulam are one and the same?
- ... the doorway of the Ulam is considered like the Ulam itself?
- ... Holachah she'Lo be'Regel (placing the Bazichin without actually walking with them) is not considered Holachah?
(c) What did the Amora himself reply, supported by the Pasuk in Divrei
Hayamim "Va'yishchatu es ha'Pesach, Va'yizreku ha'Kohanim mi'Yadam ... "?
(a) Rav Sheishes asks on the Amora from a Beraisa that discusses a Zar, an
Onan, a Shikor and a Ba'al-Mum. What is a 'Shikor'?
Answers to questions
(b) What does the Beraisa say about them all? Which two cases does the Tana
(c) What do we answer?
(d) How will Rav Sheishes then explain the Pasuk in Divrei Hayamim?
(a) According to Rabah and Rav Yosef, whether Holachah Kesheirah be'Zar or
not is a Machlokes between the Rabbanan and Rebbi Shimon (whose opinion we
discussed on the previous Amud). What do they mean by that?
(b) What did they answer when Abaye asked them from Shechitah, which is
indispensable, yet a Zar is eligible to perform it (even according to the Ra
(c) What does Rebbi Zeira Amar Rav learn from the Pasuk in Chukas (in
connection with the Parah Adumah) from the fact that the Torah writes Elazar
and Chukah (quoted by Rav [or Rav Papa])?
(d) How do we reconcile this ruling with the previous ruling, which permits
a Zar to Shecht Kodshim?
(a) On what grounds do we query the previous answer, distinguishing between
Kodshei Mizbe'ach and Kodshei Bedek ha'Bayis?
(b) Rav Shisha b'rei de'Rav Idi answers 'Midi de'Havi a Maros Nega'im ... '.
What does this mean?
(c) So we ask from Holachas Evarim la'Kevesh.
Why do we consider Holachas
Evarim la'Kevesh a dispensable Avodah?
(d) What do we learn from the Pasuk in Vayikra "Ve'hikriv ha'Kohen es ha'Kol
(e) How will we then reconcile this with Rebbi Shimon, who holds that any
Avodah that is dispensable can be performed by a Zar?
(a) What 'Kal va'Chomer' (regarding Holachas Dam) do we finally learn from
(b) And we bear this out with a statement from Ula Amar Rebbi Elazar.
does Rebbi Elazar mean when he adds 'Afilu le'Rebbi Shimon'?
(a) They asked whether 'Holachah she'Lo be'Regel Sh'mah Holachah' or not.
What is Holachah she'Lo be'Regel?
(b) The She'eilah has two ramifications, one of them, whether a Machshavah
Pesulah whilst it is being performed will invalidate the Korban, according
to the Rabbanan.
What is the other?
(a) We learned above in a Beraisa 've'Chein Yoshev, ve'Chein S'mol'.
do we try to extrapolate from there that will resolve our She'eilah?
(b) How do we establish 'Yoshev', to refute the proof?
(c) And that is also how we establish the Beraisa 'Shachat ha'Kohen ve'Kibel
ha'Kohen, Nasno la'Chavero, ve'Chavero la'Chavero'.
Then what is the Tana
coming to teach us?
(a) What does the Beraisa say about a case where a Kasher Kohen received the
blood and handed it to someone who is Pasul?
Answers to questions
(b) Besides the fact that the Korban does not become Pasul by virtue of the
fact that a Pasul person received it in the middle, what else is the Tana
coming to teach us?
(c) What do we try to prove from here?
(d) How do we amend the Beraisa (thereby rejecting the proof)?