ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 26
ZEVACHIM 26-30 - Dedicated to the leaders and participants in the Dafyomi
shiurim at the Young Israel of New Rochelle, by Andy & Nancy Neff
(a) Rebbi Ami Amar Rebbi Elazar rules that, in a case where an animal is
inside the Azarah and its foot is outside, if someone first ...
1. ... cuts its foot and then Shechts it - it is Kasher.
(b) The problem with Rebbi Elazar's first statement is - that it is now a
Ba'al-Mum, and is a Pasuk Korban.
2. ... first Shechts it and then cuts its foot - it is Pasul, because the
blood of the foot (which is Pasul because of Yotzei), mixes with the blood
of the Shechitah and falls with it into the bowl (even if he does not cut
its foot, as we will explain later).
(c) So we amend Rebbi Ami Amar Rebbi Elazar's statement to - 'Chatach
ve'Achar-Kach Kibel Kesheirah ... '. That too, is a problem however - due to
Rebbi Yochanan's ruling that invalidates a Korban that is wounded before the
Kabalah (as we learned on the previous Amud).
(d) Rav Chisda Amar Avimi establishes 'Chatach' to mean that he cuts the
flesh up to the bone - which is sufficient to make the animal bleed, but is
not considered a Mum (see Shitah Mekubetzes).
(a) 'Kibel ve'Achar-Kach Chatach, Pesulah' - because the blood of the foot
(which is Pasul because of Yotzei, as we explained earlier) mixes with the
blood of the neck and falls into the bowl ('Achar-Kach Chatach' is not
relevant, and is only mentioned to balance 'Chatach ve'Ahar-Kach Kibel).
(b) This teaches us - that the blood that is absorbed in the limbs of the
body is considered blood (even with regard to being Chayav Kareis for
drinking it. See Tosfos DH 'Sh'ma Minah'), and not just water (which would
not become Pasul because of Yotzei).
(c) We reject this proof however - on the grounds that it is not because of
the blood that the Korban is Pasul, but because of the Shamnunis (fatty
juices in the body), which is considered Basar, and which also renders the
Korban Pasul, because it mixes with the blood and flows into the bowl
together with it.
(d) 'Chatach ve'Achar-Kach Kibel' is nevertheless, Kasher - because the
blood and the Shamnunis flow in the directon of the cut and not towards the
center of the body.
(a) There is no proof from Rebbi Elazar that the flesh of Kodshim Kalim that
left the Azarah before the Zerikah is Pasul because of Yotzei - because
maybe he is speaking about Kodshei Kodshim.
(b) In fact, they might not be Pasul (like the opinion of Rebbi Yochanan
later in the Masechta) - since they are destined to leave the Azarah anyway,
after the Zerikah (seeing as they can be eaten anywhere in Yerushalayim).
(a) The Shechitah and Kabalas ha'Dam of Kodshei Kodshim must take place on
the north side of the Azarah. The Beraisa rules that if someone stands in
the south of the Azarah and ...
1. ... Shechts Kodshei Kodshim that are standing in the north - his
Shechitah is Kasher.
(b) The difference between someone who Shechts standing in the south and a
Kohen who receives the blood standing in the south - is the fact that the
latter is obligated to stand in the north, whereas in the case of the
former, the Torah writes "Oso" (and we Darshen ' "Oso" be'Tzafon, ve'Ein
2. ... receives the blood of the same animal - his Kabalah is Pasul.
3. ... leans over until his head and most of him is in the north - it is as
if he is standing in the north, and even his Kabalah is Kasher.
(c) The Beraisa rules that if after the Shechitah, an animal of Kodshei
Kodshim (is Mefarches and) runs into the south of the Azarah and back, it is
Kasher - because the Din of Yotzei only applies where there is a Mechitzah,
but not between the north and south of the Azarah, where there is not.
(d) The Tana only adds that the animal ran back - because of the Seifa,
where it is a Chidush (as we shall see).
(a) We learn from the Pasuk ...
1. ... "u'Shechato Pesach Ohel Mo'ed" - that Kodshim Kalim must be Shechted
in the Azarah.
(b) The Din regarding the Shechitah and the Kabalas ha'Dam of Kodshei
Kodshim that we just discussed pertains to Kodshim Kalim, too. If after the
Shechitah, an animal of Kodshim Kalim (is Mefarches and) runs out of the
Azarah - it is Pasul because of Yotzei (even though it ran back [because it
left the Mechitzah of the Azarah]).
2. ... "La'amod Lifnei Hashem Le'shorso" - that their blood must also be
received (in a K'li Shareis) in the Azarah.
(c) We learn from the Pasuk "be'Vo'am el Ohel Mo'ed" - that the Kohen is
obligated to actually stand in the Azarah when receiving the blood of
Kodshim Kalim, and it is not sufficient to stand outside and lean over
(Rosho ve'Rubo), like he can by Kodshei Kodshim.
(d) We refute the proof from here that the flesh of Kodshim Kalim that
leaves the Azarah before the Zerikah is Pasul because of Yotzei - on the
grounds that maybe it is because of the fat-tail and the lobe of the liver
(which always have a Din of Kodshei Kodshim, irrespective of the status of
the Korban) that the Beraisa says Pasul.
(a) Shmuel's father was testing his son. When his father asked him what the
Din will be if the Kodshim Kalim animal that is to be Shechted is ...
1. ... standing inside the Azarah, but its hind-legs are outside - he
replied that it is Pasul because the Torah writes "Ve'hevi'um la'Hashem"
(suggesting the the entire animal must be standing in the Azarah).
(b) Having corrected his son, based on the Pasuk in Pinchas "ve'Shachat Oso
al Yerech ha'Mizbe'ach (precluding the air from being a location of
Shechitah), he then object to his next response, invalidating the Shechitah
if it was the Shochet who was suspended - based on the Pasuk "Oso al
Yerech", 've'Lo Shochet al Yerech'.
2. ... suspended above the floor of the Azarah - he replied that it was
Kasher (because the air of the Azarah has the Kedushah of the Azarah).
(c) And he objected to his ruling that ...
1. ... if a suspended Kohen performed Kabalah, it is Kasher, too - on the
grounds that this is not the normal way of performing the Avodah, and is
2. ... if a Kohen performed Kabalas ha'Dam from the neck of a suspended
Korban, it is Pasul for the same reason - on the basis of the previous Pasuk
"Ve'shachat ... al Yerech", 've'Lo ve'Kibel al Yerech'.
(a) Abaye maintains that by Kodshei Kodshim, all the above cases are Pasul
except for where the suspended Shochet Shechted the Korban, whereas by
Kodshim Kalim they are all Kasher except for where he received the blood. He
disagrees with Shmuel's father in the case - where the Shochet Shechted the
Kodesh Kodshim animal whilst it was suspended above the north side of the
Azarah, because he holds that the air of the Tzafon does not have the
Kedushah of Tzafon.
(b) Rava disagrees with him - on the grounds that if the air of the Azarah
has the Kedushah of the Azarah, why should the air of Tzafon not have the
Kedushah of Tzafon.
(c) Rava makes a distinction between Kodshei Kodshim - which cannot be
Shechted in the air, and Kodshim Kalim, which can, because the Torah did not
write 'Yerech' by Kodshim Kalim.
(d) The reason that Shmuel's father did not mention this distinction is -
because he did discuss Kodshim Kalim at all.
(a) When Rebbi Yirmiyah asked Rebbi Zeira what the Din will be if the
Shochet of Kodshim Kalim is standing inside the Azarah, but his 'Tzitzis' is
outside - he meant to ask whether it mattered whether the Shochet's hair is
outside the Azarah, seeing as the rest of him is inside.
(b) Rebbi Zeira answered by citing two Pesukim "Ve'hevi'um la'Hashem" and
"be'Vo'am el Ohel Mo'ed", by which he meant - that just as the former Pasuk
implies that the animal must be completely inside the Azarah, so too, does
the latter Pasuk imply that the Shochet must be inside.
(a) Our Mishnah rules that if the Kohen places the blood ...
1. ... on the ramp, or on the Mizbe'ach, but on the south-eastern corner
where there is no Yesod, the Korban is Pasul, but one is not Chayav Kareis
for eating it, and the same applies to a case where he placed the blood ...
(b) The third case on the list discussed by the Tana is - where the Kohen
places the blood which should have been placed on the Mizbe'ach ha'Zahav
(inside the Heichal), on the Mizbe'ach ha'Olah (outside in the Azarah), or
2. ... of a Korban which ought to have been placed below the Chut ha'Sikra
(dividing the top half of the Mizbe'ach from the lower half), above it, or
(c) Shmuel qualifies the Din 'Pasul' in our Mishnah - by confining it to the
Korban. The owner however, is atoned for.
(d) He learns this from the Pasuk "va'Ani Nesativ Lachem al ha'Mizbe'ach
Le'chaper" - implying that as long as the blood reaches the Mizbe'ach, the
atonement is accomplished.
(a) "Le'chaper" comes to preclude a Heter to eat the Basar of the Korban?
(b) Shmuel teaches us - that 'she'Lo bi'Mekomo ki'Mekomo Dami' (anywhere on
the Mizbe'ach, even not in the correct place, is considered its place).
(c) We learn from the Pasuk "ve'Dam Zevachecha Yishafech, ve'ha'Basar
Tochel" - that generally, the Heter to eat a Korban can only fall into place
after the Zerikas ha'Dam.
(a) The Mishnah in the next Perek learns with regard to the case in our
Mishnah, that if there is any Dam ha'Nefesh left, a Kasher person should
receive it and sprinkle it. The problem this poses on Shmuel is - that if as
he maintains, 'she'Lo bi'Mekomo ki'Mekomo Dami', why is this necessary.
(b) We refute the suggestion that it is necessary to receive the blood and
sprinkle it, to allow the Basar to be eaten - on the grounds that any
sprinkling which does not atone, will not permit the Basar to be eaten
(c) To justify the need to receive the rest of the blood, we therefore
establish that Mishnah - when it was a Pasul who Shechted the animal and who
placed the blood (as indeed the Reisha of that Mishnah speaks).
(a) When we ask on this answer 'Ve'lehavi Dichuy' - we mean that - seeing
as we hold 'she'Lo bi'Mekomo ki'Mekomo Dami', it is as if a Pasul person
placed the blood on the right place, rendering all the blood Dachuy
(b) And we infer this from the Mishnah there 've'Chulan she'Kiblu Chutz
li'Zemano ... Im Yesh Dam ha'Nefesh, Yachzor ha'Kasher Vi'yekabel' -
implying this is only as long as initially, he only received the blood, but
if he already sprinkled it, it is Dachuy, and cannot be rectified.
(c) We conclude however - that it is not Pasul because of Dichuy, but
because of P'sul Machshavah (which does not apply in our case).
(d) On this we ask two Kashyos: one, that P'sul Machshavah should apply no
less to Kabalah than it does to Zerikah. The other, is based on a statement
of Rava, who confines P'sul Machshavah - to someone who is fit to do the
Avodah (a Kohen Kasher), by something that is fit to be used for the Avodah
(such as a Minchah of wheat), and only in a location which is fit to bring a
Korban. Otherwise, it will not invalidate the Korban.
(e) These three things come to exclude - a Kohen Pasul (such as in our
case), a Minchah of barley and where the Mizbe'ach became Pagum.
(a) So we change the inference in the Mishnah (ve'Chulan she'Kiblo Chutz
li'Zemano) from 'Zarko, Lo' to 'Shachto, Lo', resolving the Kashya from
Dichuy - because, if the Din in the Mishnah extends to Zerikah too, this
means that it is not Dachuy at all.
(b) The reason that there would be no Takanah if the Shechitah was performed
by Pesulim with P'sul Machshavah is - because since Shechitah that is
performed by Pesulin is Kasher, their P'sul Machshavah invalidates the
(c) In spite of having learned another Mishnah there 'Lefichach Hein Poslin
be'Machshavah', we still need the current Mishnah, to teach us - that from
Kabalah and onwards the P'sul Machshavah of a Pasul is not effective ...
(d) ... because of Rava's earlier ruling, disqualifying the P'sul Machshavah
of someone who is not fit to serve.
(a) The Beraisa rules that if a Kasher Kohen performed an earlier Avodah
with the intention of sprinkling the blood below the Chut ha'Sikra instead
of above, or vice-versa, in the right time - his Avodah is Kasher.
(b) If in the same case, the Kohen then performed the next Avodah with the
intention of eating it ...
1. ... Chutz li'Mekomo - his Avodah is Pasul, and there is no Kareis for
(c) And in a case where the Kohen ...
2. ... Chutz li'Zemano - it is Pigul, and whoever eats it is Chayav Kareis.
1. ... performed the first Avodah with the intention of placing the blood in
the wrong place *on the next day* - the Tana rules that the Avodah is Pasul.
(d) The author of this Beraisa is Rebbi Yehudah, who holds - that even if
the Kohen performed an Avodah with the intention of putting the blood down,
it is also Pasul.
2. ... then performed the second Avodah, having in mind to place the blood
either Chutz li'Zemano or Chutz li'Mekomo - he rules Pasul and there is no