ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 66
PESACHIM 66 - has been dedicated by Mr. Avi Berger of Queens, N.Y. in memory
of his parents, Pinchas ben Reb Avraham Yitzchak, and Leah bas Michal
(a) The B'nei Beseira were the princes of Yisrael (the three sons of Rebbi
Beseira, Rebbi Yehoshua, Rebbi Shimon and Rebbi Yehudah - see Agados
Maharsha). They forgot that the bringing of the Korban Pesach overrides
(b) When Hillel told them that more than two hundred 'Pesachim' are brought
annually, all of which override Shabbos - he was referring to the Korbenos
Tamid that were brought each Shabbos, two for the Tamid, and two for the
Musaf (besides the Musaf of Yom-Tov which fell on Shabbos).
(c) The B'nei Beseira acknowledged Hillel's supremacy and stood down from
their position as Nasi.
(a) Hillel blamed the B'nei Beseira for not serving Shemayah and Avtalyon
(their predecessors) properly.
(b) Hillel himself subsequently forgot how to transport the Shechitah-
knives to the Beis Hamikdash.
(c) Hillel had only himself to blame for forgetting this Halachah, since he
behaved towards the B'nei Beseira with pride (as we shall see later in the
(d) So he advised those who came to ask him to let the people, who, 'if they
were not prophets, were certainly the sons of prophets', settle the issue
(a) The people placed their knives in the wool of their lambs or between the
horns of their goats, and allow the animals to transport them.
(b) We know that the Korban Tamid overrides Shabbos from the Pasuk there
"Olas Shabbos be'Shabbato, Al Olas ha'Tamid" ... , from which we can infer
that the Olas Tamid was brought on Shabbos, too.
(a) They should have known that Pesach (which is punishable by Kares -
should one fail to bring it) overrides Shabbos, from a Kal va'Chomer from
the Tamid (which is *not*).
(b) This Kal va'Chomer can easily be refuted, because the Tamid has two
Chumros that the Pesach does not - namely, that the Tamid is daily and is
completely burnt, whereas the Pesach is brought only once annually and the
bulk of it is eaten by the owner.
(a) The lambs that were used to transport their knives were intended to be
designated as Korbenos Pesach, but had not been designated yet. Indeed,
according to Hillel, one should not designate an animal as a Korban, but
rather take it as Chulin to the Azarah and designate it *there*.
Consequently, there is no question here of working with Kodshim.
(b) The Mishnah in Beitzah, which forbids the declaration of Hekdesh on Yom-
Tov and Shabbos - does not apply to Kodshim which are fixed for that day,
such as the Korban Pesach on the fourteenth of Nisan.
(c) By using their animals, they were not contravening the La'v of Mechamer
- since it was only a case of Mechamer ke'Le'achar Yad, which is normally no
more than an Isur mi'de'Rabbanan. Here, even the Rabbanan did not issue a
decree forbidding it, in face of the Mitzvah involved.
(a) Rav Yehudah Amar Rav derives that ...
1. ... a Chacham who is proud, (temporarily) loses his Chochmah - from
Hillel, who forgot the Halachah in question, after proudly rebuking the
(b) Resh Lakish derives that ...
2. ... a Navi who is proud, (temporarily) loses his (or her) power of
prophecy - from Devorah, who spoke with pride when she said "Chidlu Perazon
be'Yisrael, Ad sha'Kamti Devorah Eim be'Yisrael" ... , for which she could
not pick up the next words of prophecy, and had to pray to Hashem for Divine
Assistance ("Uri Uri Devorah, Uri Uri, Dabri Shir").
1. ... a Chacham who gets angry, (temporarily) loses his wisdom - from
Moshe, who, after the battle with Midyan, was angry with the soldiers for
not killing the women. As a result, he forgot to tell the people about the
Dinim of Hag'alas Kelim, and it was left to Elazar to tell them about it.
(c) Eliav, David's brother, was destined for greatness. He failed to attain
that greatness because he got angry with David, thinking that his enquiries
about Golyas were just a mark of boyish immaturity. Amazingly, Eli'av had
not yet displayed his anger at the time that Hashem rejected him. However,
Hashem knew of that latent bad trait, and disqualified him from greatness
even before he had demonstrated it.
2. ... a Navi who gets angry, (temporarily) loses his power of prophecy -
from Elisha, who got angry with Yehoram, Ach'av's son, and who was
subsequently unable to prophecy until he got a minstrel to placate him by
(a) Rebbi Yochanan initially learns from the Pasuk in Beha'aloscha "Ish Ish
Ki Yihye Tamei la'Nefesh" - that it is only an 'Ish' (an individual) who
must bring the Pesach Sheni in Iyar, but not a community. A community that
becomes Tamei, brings the Pesach in Nisan.
Those occasions are when the community are Tamei, and it teaches us that
'Tum'ah Hutrah be'Tzibur'.
(b) Rebbi Lakish argues that, in that case, why should we not Darshen that
it is an Ish who brings the Pesach Sheni when he is Tamei, but not a
community, who do not bring the Pesach at all if they become Tamei.
(c) A Zav and a Metzora are more stringent than a Tamei Mes - inasmuch as
their Tum'ah comes from the body, as opposed to a Tamei Mes, whose source of
Tum'ah is external.
(d) Resh Lakish therefore, learns that a Pesach overrides Tum'ah (by a
Tzibur), from the Pasuk in Be'ha'aloscha "vi'Yeshalchu min ha'Machaneh Kol
Tzaru'a ve'Chol Zav ve'Chol Tamei la'Nafesh". Now surely, having informed us
that a Tamei Mes must be sent out of the camp, there is no need to add that
the same will apply to a Zav and to a Metzora, who are more stringent, as we
explained above? So why *does* the Torah mention it, if not to teach us that
there are occasions when a Zav and a Metzora must leave the camp of Yisrael,
even though a Temei Mes is permitted to remain inside.