POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Zevachim 25
ZEVACHIM 24-25 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of
love for the Torah and for those who study it.
1) THE RIGHT HAND IS NEEDED FOR "KEMITZAH"
(a) Question: Rava taught, the following Gezeros Shavah (from
Metzora) teach that the right hand (or foot or ear) is
required: "Yad-Yad" regarding Kemitzah, "Regel-Regel"
regarding Chalitzah, "Ozen-Ozen" regarding piercing the
ear (of a slave who does not want to go free);
2) "KABALAH" OF BLOOD DIRECTLY FROM THE ANIMAL
1. Why is a Gezerah Shavah necessary (for Kemitzah), we
can learn from Rabah bar bar Chanah's rule!
(b) Answer: We need one source to teach about taking the
Kometz, and one for putting the Kometz in a (second) Kli
(c) Question: What do we learn from "Yad-Yad" according to R.
Shimon, who does not require putting it in a Kli Shares?
1. We can also ask according to the opinion that he
requires it, for he says that if it was done with
the left hand it is Kosher!
(d) Answer: He uses it to teach about the Kometz of a Minchas
2. We cannot say that it teaches about Kemitzah itself
(even though R. Shimon does not learn from Rabah bar
bar Chanah's rule, since it only says 'Kehunah'), we
learn this from Rav Yehudah brei d'R. Chiya!
i. (Rav Yehudah brei d'R. Chiya): R. Shimon learns
from "Kodesh Kodoshim Hi ka'Chatas veka'Asham":
if the Kohen wants to throw the Kometz on the
fire (on the Altar) with his hand, he must use
his right hand, as he uses to throw the blood
ii. If he wants to put the Kometz in a Kli Shares,
he may take it to the Altar and throw it with
his left hand, just as he may carry and throw
blood of an Asham in a Kli Shares in his left
1. Since R. Shimon says, it does not require oil or
frankincense, in order that a sinner not have a
beautiful Korban, one might have thought that also
it is Kosher with the left hand - "Yad-Yad" teaches,
this is not so.
(a) (Mishnah): If the blood spilled on the floor (it was
never received in a vessel) and it was gathered, it is
(b) (Gemara - Beraisa): "Mi'Dam ha'Par" - from Dam ha'Nefesh
(blood that exudes when the animal is dying), not from
blood of the skin, nor Dam Tamtzis (blood that exudes
before or after the animal dies);
1. "Mi'Dam ha'Par" - he must receive the blood from the
(c) (Rav Yehudah): One who slaughters must lift the knife (in
order that blood from the knife will not fall into the
Mizrak (the vessel in which blood is received) -
"V'Lakach Mi'Dam ha'Par", not blood coming from the bull
and something else (the knife).
2. Question: Why not explain simply, *from* (i.e. part
of) the blood?
3. Answer: Rav taught, one who slaughters must (try to)
receive all the Dam (ha'Nefesh) - "V'Es Kol Dam
i. Rather, we must expound as if it said 'Dam
4. Question: But Rav's verse discusses the remaining
blood (after throwing the blood in the Kodesh
ha'Kodoshim), not all the blood of the bull!
5. Answer: Since it cannot teach that all the blood
received is spilled on the outer Mizbe'ach (since
some is thrown inside), we use it to teach that he
must receive all the blood.
(d) Question: What do we use to clean the blood off the
(e) Answer (Abaye): He wipes it on the outer edge of the
Mizrak - "Kefori Zahav".
(f) (Rav Chisda and Rav Asi): One who slaughters must put the
veins and arteries into the Mizrak.
3) THE AIRSPACE OF A VESSEL
(a) Version #1 - Rav Yosef - Question (Rav Asi): If the
bottom of the Mizrak fell off while the blood was falling
to the Mizrak but did not yet reach the airspace (inside)
of the Mizrak, what is the law?
4) A BLEMISH DURING THE "AVODAH"
1. Do we consider (blood in the) airspace in which it
will not rest (i.e. because the bottom fell off) as
if it already rested in the vessel (and therefore,
it may later be collected from the floor), or not?
(b) Answer (R. Yochanan - Beraisa): If a stream of water
flowed from a pipe through the air and into a barrel, or
even in its airspace (i.e. above the interior) it is
Pasul for Mei Chatas (one may not put a vessel there to
collect water to be Mekudash with ashes of the Parah
Adumah). (We consider the water to be in the barrel from
the time it enters the airspace, this is not considered
"Mayim Chayim" (running water));
1. If the pipe ended at the mouth of the barrel, water
in the barrel is Pasul, water in the airspace (i.e.
in the pipe) is Kosher.
(c) Objection: Rav Asi asked about water that will not come
to rest (in the vessel), R. Yochanan's answer discusses
water that will come to rest!
(d) Answer: Rav Asi asked two questions: If you will say that
water that will not come to rest is not considered to be
in the vessel, what is the law of water that will come to
rest? (R. Yochanan only answered the latter question.)
(e) Version #2 - Rav Kahana: Rav Asi asked the law of water
flowing into a barrel (he did not know the Beraisa), R.
Yochanan told him the Beraisa.
(f) Version #3 - Rabah: Rav Asi asked the law of water
flowing into a barrel, R. Yochanan answered from blood
collected in a Mizrak:
1. Since the blood must come directly from the animal
to the Mizrak, we must consider the airspace to be
like the Mizrak (if not, the blood comes through an
intermediary, i.e. the air).
(g) (Mishnah): If one put his hand or foot or vegetable
leaves to divert a flow of water into a vessel, the water
is Pasul for Mei Chatas; if he used shells of reeds or
shells of nuts, it is Kosher;
1. The general rule is: if he uses something that
receives Tum'ah, it is Pasul; something that does
not receive Tum'ah, it is Kosher.
(h) (R. Chiya bar Aba): This teaches that the airspace above
a vessel is considered like part of the vessel (if not,
the water would not be disqualified because it was
diverted by something Tamei before reaching the barrel).
2. Question: What is the source of this?
3. Answer (R. Yochanan): "Ach Mayan u'Vor Mikve Mayim
Yihyeh Tahor" - any collection of water for Taharah
must be via things that are (always) Tahor.
(i) Question (R. Zeira): Perhaps it goes directly from his
hand into the barrel!
(j) Answer (R. Chiya bar Aba): The Mishnah says, 'to divert a
flow' - this implies, it does not pass directly into the
(k) (R. Chiya bar Aba): This Mishnah is like R. Eliezer bar
1. (Mishnah - R. Eliezer bar Tzadok): If flowing water
was diverted by shells of reeds or shells of nuts,
it is Kosher;
2. A case occurred, the Great Sanhedrin in the Lishkas
ha'Gazis ruled that it is Kosher.
(a) (R. Zeira): If one nicked the ear of a sacrifice (this is
a blemish) before Kabalah, it is Pasul -
"V'Lakach...mi'Dam ha'Par", the bull must be intact.
(b) Question: The verse discusses Kodshei Kodoshim - what is
the source for Kodshim Kalim?
(c) Answer (Rava - Beraisa): "Seh Samim Zachar Ben Shanah
Yihyeh" - it must be unblemished and one year old (i.e.
within its first year) at the time of slaughter.
(d) Question: What is the source that it must be so at the
time of the other Avodos?
(e) Answer: "Yihyeh" - all its Avodos must be when it is
unblemished and one year old.
(f) Question (Abaye - Beraisa - R. Yehoshua): If a k'Zayis
(olive's worth) of the meat or Chelev of a sacrifice
remains, we may throw the blood (if only a k'Zayis
remains, this is the ultimate blemish!)
(g) Answer: We must say, "Yihyeh" only teaches that all its
Avodos must be when it is one year old (but it may be
(h) Question: If it was one year old at the time of
slaughter, how could it be two years old at the time of
Zerikah (the last Avodah - this must be the same day)?
(i) Answer (Rava): This teaches that we calculate the age of
sacrifices from hour to hour.