ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 91
PESACHIM 91 - dedicated by Uri Wolfson in honor of his Chavrusa, Rav
Mordechai Rabin of Har Nof.
1. Min ha'Torah, a person is an Onan on the day that one of his seven
relatives dies (or is buried), but not the following night - even if the
deceased has not been buried yet.
(b) Both of the above may eat the Korban Pesach if a Sheli'ach Shechted it
on their behalf.
2. 'Mefake'ach es ha'Gal' means someone who is digging up a pile of rubble
that fell on a person, and it is not known whether he is alive or dead.
(c) The Sheli'ach may not however, Shecht a Pesach *solely* for either of
the above, or for an old or sick person who are currently able to eat a
k'Zayis of roasted meat - because we are afraid that the Onan in his grief,
will touch his deceased relation, the person buried underneath the pile of
rubble will turn out to be dead, and the old or sick person will take a turn
for the worse, and be unable to eat it.
(d) The only case of those mentioned above who will be Chayav to bring a
Pesach Sheini is the Mefake'ach es ha'Gal - because, should the person
buried underneath turn out to be dead, the digger will be Tamei
(a) We learn from the Pasuk "She'eiris Yisrael Lo Ya'asu Avlah ve'Lo Yedabru
Chazav" that Jews keep their word. Consequently, the prohibition to Shecht
solely for someone whom they promised to set free from jail, because the
promise may not be fulfilled, is confined to a non-Jewish jail, but if
Jewish jailers promise to set a man free, one may Shecht for him alone,
because a Jew keeps his word.
(b) One imprisons a Jew, either to force him to divorce a wife that is
forbidden to him, or to make him pay a debt that has fallen due, or if he
struck someone a blow from which he is likely to die (until he either
recovers or dies).
(c) One may Shecht solely even for a Jew who is imprisoned by non-Jews - if
he is imprisoned within the wall of Beis Pagi (where one is still permitted
to eat Kodshim Kalim).
(d) If one Shechted the Pesach solely on behalf of someone who is clearing
away a pile of rubble from a *long pit* in search of a body that is buried
underneath - he is Patur from bringing the Shesach Sheini - because he may
well not have leaned over it until after the Shechitah.
(a) Rebbi Yossi permits Shechting a Korban Pesach for a single owner.
(b) When Rebbi Yossi adds (in our Mishnah) that even if there are a hundred
who cannot eat the Pesach, one may not Shecht for them - he is saying that
the criterion is not how many people one is Shechting for, (because even if
one Shechts for a hundred people who are *not* able to eat a k'Zayis, one is
*not* Yotze), but on the eating - so one may even Shecht for *one* person,
as long as he is able to eat it.
(a) Rebbi Shimon derives from the Pasuk "Lo Suchal Lizbo'ach *es ha'Pesach
be'Achad* She'arecha" - that it was forbidden to Shecht the Korban Pesach at
a time when the Bamos were forbidden (even in a case where there was no
Kares for Shechting outside the Azarah i.e. before mid-day).
(b) "be'Achad She'arecha", according to him, means that it was only
forbidden as long as Yisrael entered the Mishkan through one gate (i.e. when
there *was* a Mishkan, or after the Beis Hamikdash was built, and the Bamos
were forbidden), but not when there was no Mishkan and the Bamos were
(c) Rebbi Yehudah learns Rebbi Shimon's Derashah, as well as his own, from
the same Pasuk ("be'Achad She'arecha") - presumably the one from the
juxtaposition of "be'Achad" to 'es ha'Pesach", and the other from its
juxtaposition to "She'arecha").
(d) Rebbi Yossi learns from "Ish Le'fi *Ochlo*" that one may even Shecht the
Pesach for one person.
(a) We amend Rebbi Yehudah's statement in the Beraisa to read not 'Ishah
ba'Rishon Shochtin Aleha Bifnei *Atzmah*", but Bifnei *Atzman*' - meaning
that a group comprising only women is permitted.
(b) The Mishnah 'Ein Osin Chaburas Nashim, va'Avadim u'Ketanim' - precludes
a group that comprises either women and slaves or children and slaves - due
the possible immoral ramifications of such a condition.
(a) In the above Beraisa, Rebbi Yehudah said (with regard to women)
u'va'Sheini, Osin Osah Tefeilah la'Acheirim' - because, in his opinion,
women only bring the Pesach Sheini in a voluntary capacity. Consequently, a
group bringing the Pesach Sheini cannot comprise only women.
(b) According to Rebbi Yossi, a woman is also obligated to bring the Pesach
(c) Rebbi Shimon says that women only bring the Korban Pesach Rishon in a
voluntary capacity; whereas the Sheini they do not bring at all.
(d) Rebbi Yehudah derives from the Pasuk ...
1. ..."Chet'o Yisa *ha'Ish Hahu*" - that a woman who did not bring the
Pesach Sheini is not Chayav (i.e. she is not obligated to bring the Pesach
2. ... "ke'Chol Chukas ha'Pesach Ya'asu Oso" - that at least, she can
volunteer to bring it.
(a) Rebbi Yossi learn from ...
1. ... "be'Michsas *Nefashos*" - that women are Chayav to bring the Pesach
(b) He learns from "Chet'o Yisa *ha'Ish Hahu*" - that a child who became
Bar-Mitzvah after the Pesach Rishon, and then failed to bring the Sheini, is
Patur from Kares (see Tosfos DH 'Ish").
2. ... "ve'Nichresah *ha'Nefesh Hahi* mi'Yisrael" - that they are also
Chayav to bring Pesach Sheini.
(c) Rebbi Shimon learns from ...
1. ... the word "Ish" written by Pesach Rishon - "Ish" 've'Lo Ishah'.
(d) According to Rebbi Shimon, this Pasuk cannot be coming to exempt women
from the *obligation* of bringing the Pesach Sheini - because, since they
are not even obligated to bring the Pesach *Rishon*, how could they possibly
be obligated to bring the Pesach "*Sheini*?
2. ... "be'Michsas *Nefashos*" - that she may nevertheless bring it
3. ... "Chet'o Yisa ha'Ish Hahu" (written by Pesach Sheini) - to preclude
women from the Pesach Sheini altogether.
(a) We learn from the Pasuk "ve'Yikchu Lahem *Ish* Seh la'Veis Avos, Seh
la'Bayis" - that a Katan cannot acquire something on behalf of others (even
if someone hands it to them expressly for that purpose - Tosfos DH 'Ish
(b) Rebbi Shimon holds like Rebbi Yossi - with regard to 'Shochtin es
ha'Pesach Al ha'Yachid' (otherwise he should rather have learned from "Lo
Suchal Lizbo'ach es ha'Pesach be'Achad ..." that 'Ein Shochtin es ha'Pesach
Al ha'Yachid', like Rebbi Yehudah, rather than his Derashah forbidding
Shechting the Pesach on a Bamas Yachid).
(c) They both learn from "Ish Lefi *Ochlo*" - 'Shochtin es ha'Pesach Al
(d) Rebbi Shimon learns from "*Ish* Le'fi Ochlo" - that women are Patur from
(a) We invert the first two statements of Rebbi Elazar's statement ('Ishah
ba'Rishon Chovah, u'va'Sheini Reshus, ve'Docheh Shabbos') - to read 'Ishah
ba'Sheini Reshus u'va'Rishon Chovah, ve'Docheh Shabbos'.
(b) Rebbi Yochanan says that a group should not comprise only converts -
because, for the most part, they are not learned, in which case, due to the
excessive scrupulousness, they are likely to cause the Pesach to become
(a) We know that women are also obligated to eat Matzah on the first night
of Pesach - from the Pasuk in Re'ei "Lo Sochal Alav Chametz, Shiv'as Yamim
Tochal Matzos", which teaches us that whoever is included in the La'v of not
eating Chametz (i.e. even women, who are Chayav to observe *all* La'vin), is
also included in the Mitzvah of eating Matzos.
(b) We now amend the statement of Rebbi Shimon - to read 'Rebbi Shimon Omer,
*Pesach* ba'Anashim Chovah, u've'Nashim Reshus'.