ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 24
ZEVACHIM 24-25 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of
love for the Torah and for those who study it.
(a) David Hamelech sanctified the floor of the Azarah of the Beis Hamikdash
(with two Korbenos Todah and 'Shir shel Pega'im').
Rebbi Eliezer states that if a Kohen performs the Avodah whilst standing
with one foot on a vessel or on a stone, and the other, on the floor of the
Azarah - the Avodah is Kasher, provided he would not have fallen over, if
the vessel or the stone had been removed.
(b) We learn from the Pasuk "Ve'lakach ha'Kohen" - that nothing may
interrupt between the hand of the Kohen and the K'li Shareis with which he
receives the blood of a Korban.
(c) We now learn that nothing may interrupt between the Kohen's feet and the
floor of the Azarah - from the equivalent Din of K'li Shareis.
(d) In spite of having taught us that the Kohen may not stand on ...
1. ... vessels (which are 'Miyn be'she'Eino Miyno' [a different material
than the Kohen's foot]) whilst performing the Avodah, our Mishnah finds it
necessary to add an animal - to teach us that even 'Miyn be'Miyno' is
Chotzetz as well.
2. ... an animal (which is not 'Miyn Adam'), he nevertheless needs to add
another Kohen's foot - to teach us that even 'Miyn Adam' is Chotzetz, too.
(a) Rebbi Ami rules that if a Kohen stands on a stone-slab of the Azarah
which has come loose and which they ...
1. ... do not intend to fix (i.e. because they have in mind to replace it) -
his Avodah is Pasul.
(b) According to Rabah Zuti's version of the She'eilah, the Kohen performed
the Avodah on a spot where the stone-slab had been removed - and the reason
that we initially ascribe to Rebbi Ami for thinking that the Avodah might be
Pasul is - because David Hamelech only sanctified the actual floor of the
Azarah, but not the ground underneath it.
2. ... intend to fix - we have a She'eilah whether his Avodah is Kasher or
not, because he (Rebbi Ami) is not sure whether the stone is considered as
if it had already been fixed or not.
(c) What prompts us to retract from this explanation and decide that David
Hamelech certainly sanctified the floor of the Azarah together with the
ground down to the center of the earth is - the fact that Rebbi Ami did not
then ask the same She'eilah in a case where the entire floor of the Azarah
had been removed.
(d) The She'eilah must therefore be - whether performing the Avodah with one
foot on the floor and the other in a hole is considered 'Derech Avodah' (the
way of service) or not.
(a) the Tana Kama learns from the Pasuk "Ve'Lakach ha'Kohen mi'Dam ha'Chatas
be'Etzba'o Ve'nasan al Karnos ha'Mizbe'ach" (from the fact that the Torah
places "be'Etzba'o" in between "ve'Lakach" and "Ve'nasan") - that the Kohen
is obligated to perform both Kabalas ha'Dam and Zerikah with his right hand.
(b) The basis for this Limud is the word "Etzba", which always indicates the
right hand, according to the Tana Kama. The source for this is - the
'Gezeirah-Shavah' "Etzba" "Etzba" from Metzora (where the Torah specifically
writes "be'Etzba'o ha'Yemanis").
(c) Rebbi Shimon says - that since the Torah does not write "Yad" by Kabalah
(only "be'Etzba'o ve'Nasan"), a Kohen who receives the blood with his left
hand does not invalidate the Avodah.
(a) We query Rebbi Shimon in that if he Darshens the Gezeirah-Shavah, then
what difference does it make that the Torah does not write "Yad" by Kabalah
(seeing as it writes "Etzba") - with reference to a similar Gezeirah-Shavah
"Yad" "Yad" from Metzora (where the Torah writes "al Bohen Yado
(b) Whereas if he doesn't Darshen the 'Gezeirah-Shavah' - then from where
will he know that even Zerikah requires the right-hand.
(c) The problem with Rav Yehudah's explanation (that Rebbi Shimon does not
Darshen the Gezeirah-Shavah, and what he really means is that the Torah does
not write 'Yad Yemin' by Kabalah) is - that the Kashya that we just asked
will then remain (i.e. 'from where does he know that Zerikah requires the
(d) In any event, Rav Yehudah's statement is incorrect, based on another
Beraisa, where Rebbi Yehudah says - that wherever the Torah writes "Yad" or
"Etzba" requires the Kohen's right-hand.
(a) Rava therefore explains that Rebbi Shimon in fact, holds of the
Gezeirah-Shavah, and had the Torah written "Yad" instead of "Etzba", he
would have agreed with the Tana Kama, and applied "Yad" both to "Ve'lakach"
and to "Ve'nasan". The practical problem with applying "*Etzba*" to
"Ve'lakach" - is that it is impossible to hold the bowl for Kabalas ha'Dam
with only one finger.
(b) Rav Sama b'rei de'Rav Ashi dismisses this problem however - on the
grounds that it is possible to fix a handle to the edge of the K'li, by
which the Kohen can hold it even with one finger?
(c) Abaye therefore ascribes the Machlokes to the question of whether - we
Darshen the word ("be'Etzba'o") forwards (to "Ve'nasan") and backwards (to
"Ve'lakach" [the Rabbanan]) or not (Rebbi Shimon).
(d) Rebbi Shimon does in fact, hold of the 'Gezeirah-Shavah'.
(a) Rebbi Elazar b'Rebbi Shimon holds that where the Torah writes "Etzba" by
Kabalah, it requires the Kohen's right-hand, but not by Nesinah. He is
referring to the Pasuk that we have been discussing in this Sugya "Ve'lakach
ha'Kohen mi'Dam ha'Chatas be'Etzba'o ve'Nasan".
(b) Rebbi Elazar b'Rebbi Shimon holds - 'Mikra Nidrash le'Fanav ve'Lo
Acharav' (neither like the Chachamim nor like his father, Rebbi Shimon).
(c) And he Darshens the Pasuk (in connection with the Par ha'Milu'im)
"Ve'lakachta mi'Dam Ha'Par Ve'nasata al Karnos ha'Mizbe'ach be'Etzba'echa" -
that whereas the Kabalas ha'Dam of that Korban did not require the
right-hand, the Nesinah, did ...
(d) ... because he holds 'Mikra Nidrash Lefanav, ve'Lo Lifnei Fanav'?
(a) Based on the Pasuk "Ve'lakach ha'Kohen mi'Dam ha'Chatas be'Etzba'o" and
the Pasuk in Tazri'a "Ve'taval ha'Kohen es Etzba'o ha'Yemanis", we initially
interpret Rabah bar bar Chanah Amar Rebbi Yochanan's statement 'Kol Makom
she'Ne'emar Etzba u'Kehunah Einah Ela Yemin' to mean - that both "Kohen" and
"Etzba" together denote the right hand, but not just one of them.
(b) The problem with Kemitzah is the Mishnah in Menachos - which
disqualifies Kemitzah with the left hand, even though the Torah writes only
"Kehunah" there (and not "Etzba'').
(c) Rava therefore reinterprets Rebbi Yochanan's ruling to mean - that
either "Etzba" or "Kehunah" denote the right hand (but both are not
(a) Mar interprets the Pasuk "Ve'hikriv ha'Kohen es ha'Kol Ve'hiktir
ha'Mizbeichah" - with regard to the Avodah of carrying the limbs to the
(b) The Kohen carried the head of the Tamid in his right hand to the
Mizbe'ach, and the right hind-leg - in his left (with the intact skin facing
outwards, so as not to subject the people to the ugly view of the part that
(c) In spite of Rava having just said that wherever the Torah writes Kehunah
it requires the right-hand - Holachas Evarim to the Mizbe'ach is not
included, because it is dispensable (and Rava refers exclusively to Avodos
that are crucial to the overall Avodah).
(d) And Rebbi Shimon validates Kabalah with the left-hand (where the Torah
writes "Ve'hikrivu B'nei Aharon ha'Kohanim"), even though Kabalah is crucial
to the Avodah - because he argues with the Chachamim, and requires "Kehunah"
(a) Even though Rebbi Shimon requires both "Kehunah" and "Etzba", he
nevertheless says 'Kol Makom she'Ne'emar Yad, Eino Ela Yemin, Etzba Eino Ela
Yemin' (without mentioning "Kehunah") - because his first statement
precludes "Kehunah" on its own, but not "Etzba" on its own.
(b) Since "Etzba" on its own implies the right hand (even according to Rebbi
Shimon), the Torah writes "Kehunah" - to teach us that the Kohen is
obligated to wear the Bigdei Kehunah.
(c) The problem with the fact that Rebbi Shimon in our Mishnah only permits
Kabalah with the left-hand, but says nothing about Zerikah is - that like by
Kabalah, the Torah only writes Kehunah by Zerikah (so why does Rebbi Shimon
not validate the left-hand there too?
(d) Abaye answers - that indeed he does, in a Beraisa.
(e) Sure, we learned earlier that Rebbi Shimon requires the right-hand by
the Haza'ah of a Chatas - because the Torah writes "Etzba" in that
connection (as we explained there).