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 36
ZEVACHIM 36-40 - Dedicated to the leaders and participants in the
Dafyomi shiurim at the Young Israel of New Rochelle, by Andy & Nancy
1) OTHER IMPROPER INTENTIONS
(a) (Mishnah - R. Yehudah): If one slaughtered a Korban with
intent to leave the blood or Eimurim for the morrow, or
to take them outside (the Azarah), it is Pasul;
(b) Chachamim Machshir.
(c) The only intention that disqualifies is Chutz li'Zmano,
Chutz li'Mkomo and in a Chatas or Pesach, Lo Lishmah -
therefore, in the following cases, the Korban is Kosher:
1. He intended to Zorek the blood in the wrong part of
the Mizbe'ach, i.e. on the ramp, not above the
Yesod, on top (of the Mizbe'ach) blood that should
be put on bottom, or vice-versa, or to put blood of
an outer Korban (i.e. that should be put on the
outer Mizbe'ach) on the inner Mizbe'ach, or
(d) (Gemara) Question: What is R. Yehudah's reason?
2. He intended that Teme'im or Arelim will eat it or
offer it (e.g. Zorek the blood);
3. He intended to break bones of a Korban Pesach or to
eat it raw;
4. He intended to mix its blood with blood of Pasul
(e) Answer #1 (R. Elazar): It says "V'Lo Sosiru Mimenu Ad
Boker (our text, the verse discusses Korban Pesach;
Shitah Mekubetzes - "Lo Sosiru Mimenu" (Vayikra 22:30,
regarding Todah) - this answers Tosfos' question);
1. It also says (regarding Todah) "Lo Yani'ach Mimenu
(f) Question: The verse teaches something else!
2. Since we do not need two verses to forbid leaving
the meat until morning, one teaches about intention
to leave it until morning.
1. (Beraisa): "U'Basar Zevach Shelamav (...Lo
Yani'ach)" - this teaches that Todah may be eaten
(only) one day and one night;
(g) Answer: It could have said "Lo Sosiru", like the other
2. Question: What is the source regarding Chalifav (an
animal Hukdash in place of a lost Todah, and then
the lost Todah was found), offspring of a Todah, and
3. Answer: "U'Basar" is extra, it includes these.
4. Question: What is the source regarding Chatas and
5. Answer: "Zevach" teaches these.
6. Question: What is the source regarding the Shelamim
of a Nazir or Shalmei Pesach (Rashi - a Shelamim
brought on Erev Pesach, for satiation before eating
the Pesach; Tosfos - a Pesach that was not offered
7. Answer: "Shelamav " teaches these.
8. Question: What is the source to include the breads
brought with a Todah or with the Shelamim of a
9. Answer: "Korbano" includes these;
10. Summation of question: "Lo Yani'ach" applies to all
of these, it cannot teach about intention to leave
1. Since here it says "Lo Yani'ach", we also expound
this to teach about intention to leave until
(h) Objection #1: This is a source regarding intention to
leave over, it does not teach about intention to take
(the blood or Eimurim) outside!
(i) Objection #2: R. Yehudah learns from reasoning, not from
1. (Beraisa - R. Yehudah (to Chachamim)): You agree
that if he left them until morning, it is Pasul -
likewise, you should agree that intention to leave
(j) Answer #2: R. Yehudah learns from (the above) reasoning.
(k) Question: He should also argue about the other cases
(intention Lizrok in the wrong place...)!
1. Counter-question: In which other case should bad
(l) Question: R. Yehudah does not hold like this!
2. Answer #1: He intended to break the bones of a
Korban Pesach, or to eat it raw.
3. Rejection: Even if the intention was carried out,
the Korban is Kosher!
4. Answer #2: He intended that Teme'im or Arelim will
eat or offer it.
5. Version #1 - Rejection: Even if they did, the Korban
6. Version #2 - Rejection: Surely, they will not agree
to transgress, therefore, his intention is
7. Answer #3: He intended to mix its blood with blood
of Pasul Korbanos.
8. Rejection: R. Yehudah holds that blood does not
Mevatel blood (so even mixing would not invalidate
9. Answer #4: He intended to put blood (that should be
put above) below, or vice-versa.
10. Rejection: R. Yehudah holds that this is like
putting in the right place (it is not Posel)!
11. Answer #5: He intended to put the blood on the wrong
12. Rejection: R. Yehudah holds that intention is Posel
only if it is for a Meshulash place (Rashi - it is
fit to offer blood, Eimurim and meat, i.e. outside
the Mikdash, when Bamos were permitted; Tosfos - a
place where all three of these are disqualified (for
1. (Beraisa - R. Yehudah): "(Mum Kol) Davar Ra" - this
teaches that if a Chatas was slaughtered in the
south, or if its blood was brought into the Heichal,
it is Pasul.
(m) Contradiction (Mishnah - R. Yehudah): If the blood was
brought into the Heichal b'Shogeg, it is Kosher;
2. This shows that R. Yehudah does not require a place
that is Meshulash!
1. Inference: If he brought it in b'Mezid, it is Pasul!
(n) Answer: Tana'im argue about R. Yehudah's opinion.
2. We established that this is when he threw it on the
3. Summation of question: R. Yehudah does not Posel for
bringing the blood into the Heichal unless he was
Zorek it - all the more so he does not Posel for
intention to bring it in!
(o) Question: The Beraisa said that R. Yehudah is Posel
Kodshei Kodoshim slaughtered in the south - if so, one
who does this should be lashed!
2) IMPROPER INTENTIONS
1. (Beraisa - R. Yehudah): One might have thought that
one who slaughters in the south is liable - "Lo
Sizbach... Kol Davar Ra" - one is liable only for
visible Mumim, not for slaughtering in the south.
(p) Answer: Tana'im argue about R. Yehudah's opinion.
(a) (R. Aba): Even though R. Yehudah said that intent to
leave over is Posel, he agrees that if a later Avodah was
done with intent Chutz li'Zmano, the Korban is Pigul
(normally, if there is any other Pesul, the Korban is
only Pasul - here, the other Pesul is the beginning of
***** PEREK BEIS SHAMAI ****
(b) Support (Rava): Pigul (is immediately Posel a Korban, but
Kares) does not apply until Zerikah (when all other
stages of Hakravah were finished properly), nevertheless
Zerikah makes it Pigul!
(c) Rejection: We cannot learn from there (where there was
only one improper intention) to a case of two improper
(d) Question (Rav Huna - Beraisa): If slaughter or Kabalah
was done (by someone Kosher) with intent to put, on the
same day, blood that should be put on top on bottom, or
vice-versa; it is Kosher;
1. If in a later Avodah he intended to eat the meat
Chutz li'Mkomo, it is Pasul, there is no Kares;
(e) This refutes R. Aba.
2. If he intended Chutz li'Zmano, it is Pigul, there is
3. If slaughter or Kabalah was done with intent to put
*the next day* blood in the wrong place (top on
bottom); it is Pasul;
i. If in a later Avodah he intended to eat the
meat or burn the Eimurim Chutz li'Zmano or
Chutz li'Mkomo, it is Pasul, there is no Kares.
(f) (Rav Chisda): If one intended for Teme'im to eat it the
next day, he is liable.
(g) Support (Rava): Pigul takes effect before Zerikah, even
though the meat is forbidden (until after Zerikah) -
Pigul takes effect even though something else forbids the
(h) Rejection: There, the meat would have been permitted if
not for his intent;
1. Kodshim are always forbidden to Teme'im, regardless
of the intent.
(i) (Rav Chisda): A Tamei is liable for eating meat of a
Pesach that was not roasted, or Lachmei Todah from which
Terumah (one loaf of each variety) was not taken.
(j) Support (Rava - Beraisa): "Asher la'Sh-m" - this includes
Eimurim of Kodshim Kalim (if a Tamei eats them, he is
1. Here also, even though the Pesach or Lachmei Todah
should not be eaten, a Tamei is liable for them!
(k) Rejection: No - Eimurim of Kodshim Kalim are fit to burn
on the Mizbe'ach, therefore a Tamei is liable for them;
1. Pesach and Lachmei Todah may not be consumed, not by
people nor by the Mizbe'ach, before roasting or
3) HOW MANY TIMES BLOOD MUST BE PLACED ON THE "MIZBE'ACH"
(a) (Mishnah - Beis Shamai): If the blood of any Korban
(whose blood should be put on the outer Mizbe'ach) was
put once on the outer Mizbe'ach, Kiper (the Korban is
valid), except for Chatas, which must be put twice;
(b) Beis Hillel say, once suffices even for Chatas.
(c) Therefore, if the first putting of blood was proper, the
Hakravah is finished and the Korban is Kosher (except for
a Chatas according to Beis Shamai), even if blood is put
again with improper intention (Chutz);
(d) If the first was done with intent Chutz li'Zmano, the
Korban is Pigul (and one who eats it is Chayav Kares)
even if blood is put again with intention Chutz li'Mkomo;
(e) A Korban whose blood should be put on the inner Mizbe'ach
is not valid until all the Zerikos are done;
1. Therefore, if all the Zerikos were proper, except
for one which was (with intent) Chutz, it is Pasul,
they is no Kares (Pigul does not apply unless the
entire Avodah was done with intent Chutz li'Zmano).