POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Zevachim 35
ZEVACHIM 35 (14 Tamuz) Dedicated by Shabsi and Celine Ledereich in honor of
the marriage of Serena Morsel to Shimy Berenholtz; may theirs be a "Binyan
1) THE BLOOD OF THE "KORBENOS PESACH"
(a) Question: The blood that spilled is mixed with a much
greater quantity of Dam Tamtzis, it is Batul!
2) "PIGUL" OF THINGS NOT NORMALLY EATEN
(b) Answer: R. Yehudah holds that Dam Tamtzis is also
1. (Beraisa): Dam Tamtzis is forbidden by a Lav;
(c) Question: But R. Elazar taught that R. Yehudah admits
that Dam Tamtzis is not Mechaper!
2. R. Yehudah says, it is forbidden by Kares.
1. "B'Nefesh Yechaper" - only Dam ha'Nefesh (that
exudes when the animal is dying) is Mechaper.
(d) Answer: We know (from elsewhere) that R. Yehudah holds
that blood does not Mevatel blood (because it is Min
(e) R. Yehudah: According to you, why do they plug up the
Azarah (to keep the blood inside)?
(f) Chachamim: This shows the praise of Kohanim, they are up
to their knees in blood.
(g) Question: The blood is a Chatzizah between the Kohen and
(h) Answer: It is wet, it is not a Chatzizah.
1. (Mishnah): The following are a Chatzizah if they are
dry, not if they are wet - blood, ink, honey, and
(i) Question: The Bigdei Kehunah will get dirty!
1. (Mishnah): If a Kohen served with dirty clothes, the
Avodah is Pasul.
(j) Answer #1: Their clothes may be dirty when they take the
limbs to the ramp, this is not Avodah.
2. Suggestion: The Kohanim lift their garments.
3. Rejection: "Mido" - his garments must be like his
Midah (size), they cannot be too long or short.
(k) Rejection (Beraisa): "V'Hikriv ha'Kohen Es ha'Kol" -
this is taking limbs to the ramp.
(l) Answer #2: Rather, their clothes may be dirty when they
bring wood to the Ma'arachah (the pile on the Mizbe'ach),
this is not Avodah.
(m) Question: The Kohanim who do Avodah must keep their
garments clean - how can they do this?
(n) Answer: They stand on platforms (they are like the floor,
they are not a Chatzizah).
(a) (Mishnah): If one slaughtered a Korban with intent to eat
(or Lehaktir) something not normally eaten (or burned on
the Mizbe'ach) Chutz li'Zmano or Chutz li'Mkomo, the
Korban is Kosher;
3) WHAT DOES "PIGUL" APPLY TO?
(b) R. Eliezer says, it is Pasul (if he intended Chutz
li'Zmano, it is Pigul).
(c) If he intended to eat (or burn) less than a k'Zayis of
something normally eaten (or burned), it is Kosher;
(d) If he intended to eat half a k'Zayis and Lehaktir half a
k'Zayis, it is Kosher, for eating and burning do not
(e) If one slaughtered a Korban with intent to eat a k'Zayis
of any of the following, it is Kosher (for they are not
normally eaten, or are not considered to be the Korban
1. The skin, Rotev (sauce in which it was cooked),
Kipah (spices and bits of meat that collect at the
bottom of the pot), Alal (Rashi - a hard sinew in
the neck; Tosfos - meat that comes off when flaying
the animal), bones, sinews, horns and hooves.
(f) If one slaughtered a (female) Korban with intent to eat
the fetus or fetal sac (Chutz...), it is Kosher (because
some people eat it)
2. Pigul, Nosar and Tamei do not apply to these.
(g) If one did Melikah with intent to eat the eggs
(Chutz...), it is Kosher;
(h) Pigul, Nosar and Tamei do not apply to eggs and milk.
(a) (Gemara - R. Elazar): If a Korban became Pigul, (the Lav
and Kares for) Pigul applies to the fetus and fetal sac;
1. If one was Mefagel *in* (intended to eat (or
Lehaktir, if it is something normally burned on the
Mizbe'ach) Chutz li'Zmano) a fetus or fetal sac, the
Korban does not become Pigul (because most people do
not eat it).
(b) If one was Mefagel in Alal, Pigul applies to the bird's
crop; if he was Mefagel in crop, Pigul does not apply to
(c) If one was Mefagel in the Eimurim (of Parim ha'Nisrafim,
all the meat is burned), Pigul applies to the meat; if he
was Mefagel in the meat, Pigul does not apply to the
(d) Support (Beraisa): (R. Shimon and Chachamim) both agree
that if one was Mefagel in the meat of Parim ha'Nisrafim,
this does not take effect (because the meat is not
1. Inference: If he was Mefagel in the Eimurim, Pigul
applies to the meat!
(e) Rejection: No, if he was Mefagel in the Eimurim, Pigul
applies to the Eimurim.
4) OFFERING AN UNFIT ANIMAL
(f) Support (for R. Elazar - Beraisa): Me'ilah applies to
Parim and Se'irim ha'Nisrafim from the time they are
1. After slaughter, they have full Kedushas Mizbe'ach,
they become Teme'im if touched by a Tevul Yom or
Mechushar Kipurim, Linah disqualifies them.
(g) Rejection: No, the Beraisa discusses Linah of the
2. Suggestion: Because Linah of the meat disqualifies
the meat, similarly, intent to do Linah (i.e. Pigul)
in the meat also disqualifies it!
(h) Question (end of the Beraisa): Me'ilah applies to them
even in Beis ha'Deshen, until the meat melts.
1. Since the end of the Beraisa discusses the meat,
also the beginning!
(i) Rejection: No, the end discusses the meat, the beginning
discusses the Eimurim.
(j) Question (Rabah - Beraisa): Improper intent in any of the
following does not make a Korban Pigul, and they do not
become forbidden on account of Pigul:
1. Wool on the head of a sheep, hair in a goat's beard,
skin, Rotev, Kipah, Alal, crop, bones, sinews,
horns, hooves, a fetus, a fetal sac, milk and eggs.
(k) Answer: No, it teaches that intent for any of them does
not make the Korban Pigul, even the thing he intended for
is not Pigul (but if he was Mefagel in the meat, the
entire Korban is Pigul, including these things.)
2. Intent in them does not make a Korban Pigul, one is
not liable for them for Pigul, Nosar and Tamei.
3. One who offers from (any of) these outside the
Mikdash is exempt.
4. Suggestion: The Beraisa teaches that intent for any
of these does not make the Korban Pigul, if the
Korban became Pigul (e.g. through intent in the
meat), the prohibition of Pigul does not apply to
(l) Question: The end of the Beraisa repeats, 'If one was
Mefagel one of them, the Korban is not Pigul; they do not
1. Surely, this is to teach that even if the Korban is
Pigul, Pigul does not apply to them!
(m) Answer: Likewise, since that Tana had to teach that one
is not liable for offering them outside the Mikdash, he
repeated 'If one was Mefagel one of them, the Korban is
not Pigul; they do not become Pigul.'
2. Counter-question: Why does the Beraisa repeat 'One
is not liable for them for Pigul, Nosar and Tamei'?
3. Answer: You must say, since that Tana had to teach
that one is not liable for Nosar and Tamei, he also
(n) Support (for R. Elazar - Rava - our Mishnah): If one was
Mefagel in a fetus or fetal sac during slaughter, it is
Kosher; if one was Mefagel in eggs during Melikah, it is
1. Pigul, Nosar and Tamei do not apply to eggs and
2. Inference: Pigul, Nosar and Tamei do apply to a
fetus or fetal sac.
(a) (Mishnah): If a Ba'al Mum was brought up on the
Mizbe'ach, we take it down;
(b) R. Akiva is Machshir (we offer it).
(c) (R. Chiya bar Aba): R. Akiva only allows this regarding
Dukin (a film over the eye) (or other small blemishes),
for a bird with this may be brought l'Chatchilah;
1. This is only if it became blemished after it was
Hukdash (but if he was Makdish a Ba'al Mum, it is
not Kodesh like a Korban).
(d) R. Akiva admits regarding a female that was Hukdash to be
an Olah, for the disqualification preceded the Hekdesh.
(e) Question (R. Zeira - Beraisa): If one offered from these
(among them, a fetus or fetal sac) outside the Mikdash,
he is exempt.
1. Inference: (This is because they are not considered
part of the mother -) if he offered (meat of) the
mother outside the Mikdash, he would be liable! (We
must say that the mother is an Olah, for one is
liable only for something acceptable in the
(f) Answer #1: Rather, we infer, if he offered *the Eimurim*
of the mother outside the Mikdash, he would be liable (we
establish this regarding Korbanos that can be females,
their Eimurim are offered in the Mikdash.)
2. If R. Akiva is Machshir a female Hukdash to be an
Olah, we could establish the Beraisa to be R. Akiva;
i. But if he is Posel it, like whom is the
(g) Rejection: But it says, if one offered (any part) *from
these* outside the Mikdash, he is exempt -
correspondingly, he is liable for (any part of) the
(h) Answer #2: The Beraisa exempts for offering (even) the
Eimurim of a fetus or fetal sac outside - we infer, if he
offered the Eimurim of the mother outside the Mikdash, he
would be liable