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Previous dafPesachim 77
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg
and the parenthetical marginal notes of the Vilna Shas. This section is
devoted to any *OTHER* changes that we feel ought to be made in Gemara,
Rashi or Tosfos.)
 Gemara 77a [line 14]:
The word "*Keva'o* Mo'ed"
Should be "*Kava* Moed"
This is the Girsa in Menahcos 72b and in Toras Kohanim (RASHASH).
It is also
the Girsa in the manusripts (Dikdukei Sofrim #40).
 Gemara 77b [line 27]:
The words "Nime'u Sheyareha Avdu Sheyareha"
should be "Nime'u Sheyareha *Nisrefu Sheyareha* Avdu Sheyareha"
This is the Girsa of the Mishnah in Menachos 26a and Dikdukei Sofrim #50.
1) [line 4] TAMUZ D'HAI SHATA MELUYEI MALYUHA - the month of Tamuz during
that year (when Benei Yisrael were in the desert) had (lit. they "filled" it
with) thirty days
2) [line 5] "KARA ALAI MO'ED LISHBOR BACHURAI" - "He proclaimed a set time
against me to crush my young men." (Eichah 1:15) - Abaye interprets this
verse to mean "He proclaimed a festival (the added 30th day of Tamuz) in
order to crush my young men." The added day caused the spies to return on
the inauspicious day of the 9th of Av. The Gemara proves from this
interpretation that Rosh Chodesh is also called a Mo'ed.
3) [line 16] KALIL - it is completely burned on the Mizbe'ach (except for
*4*) [line 20] YESH BAHEN TZAD CHAMUR - that is, both of them applied before
the Torah was given (TOSFOS)
5) [line 30] SAVRUHA - the Talmidim of the Yeshivah thought (were of the
7a) [line 31] TZITZ - the thin gold plate on which was written "Kodesh
la'Sh-m", worn on the forehead of the Kohen Gadol (Shemos 28:36-38)
b) [line 31] TZITZ LERATZOS
(a) Tum'ah renders Korbanos unfit for Hakravah. Therefore, if the *blood* of
a Korban becomes Tamei before it is cast on the Mizbe'ach (Zerikas ha'Dam),
it becomes prohibited to do Zerikas ha'Dam. Similarly, Rebbi Yehoshua rules
that if all of the *meat and Chelev* of a Korban becomes Tamei before
Zerikas ha'Dam, it becomes prohibited to do Zerikas ha'Dam (Pesachim 77b).
In addition, if the *Eimurim* or parts of a Korban that are to be offered on
the Mizbe'ach, become Teme'im even after Zerikas ha'Dam, it becomes
prohibited to offer them afterwards.
(b) However, all these laws apply only l'Chatchilah. B'Di'eved, if the Kohen
did Zerikas ha'Dam b'Tum'ah and the Kohen Gadol was wearing the Tzitz at the
time, the Tzitz makes the Kohen's Avodah acceptable. The Korban may be eaten
and the owner has fulfilled his obligation. This Halachah is learned from
the verse, "... l'Ratzon Lahem Lifnei HaSh-m." (Shemos 28:38). However, if
the meat becomes Tamei, the Tzitz does not render it fit to be *eaten*.
(c) Korbenos Tzibur (public sacrifices) do not need the Tzitz to render them
acceptable. If they become Teme'im through one of the above-mentioned
Tum'os, they may be offered l'Chatchilah. Also, if the Kohanim are all
Teme'im, they may offer Korbanos l'Chatchilah. These Korbanos, even thought
they were offered b'Tum'ah, may not be eaten (with the exception of the
Korban Pesach, which is a Korban Tzibur that may be offered b'Tum'ah and
also eaten b'Tum'ah).
9) [line 52] LUL KATAN - a small shaft, airspace
*10*) [line 24] KASAVAR REBBI YEHOSHUA, HA'TZITZ MERATZEH AL HA'OLIN - that
is, the Tzitz provides Ritzuy for all that is to be brought on the
Mizbe'ach, such as the fats of the animals that are offered on the Mizbe'ach
(or the blood that is sprinkled on the Mizbe'ach). Therefore, even if the
fats become Tamei, the blood may be sprinkled (since it is as if the fats
are not Tamei, because of the Tzitz).
11) [line 25] HA'OLIN - the parts of the Korban that are offered on the
*12*) [last line] CHADA, D'PESULA DI'EVED MASHMA - that is, the Gemara's
previous answer must be incorrect, firstly, because from the word "Pasul"
used in the Mishnah in Menachos (cited by the Gemara above) it seems that
Rebbi Yehoshua considers such a Korban invalid even b'Di'eved. (The Gemara
does not answer this question, see Insights to 78a.)