ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 54
ZEVACHIM 54 (4 Av) - Dedicated by Mr. and Mrs. D. Kornfeld in honor of the
Yahrzeit of Rivkah bas Elimelech Shmuel (Zelikovitz, nee Kornfeld), of
Hungary/Haifa/Yerushalayim. Aunt Relly was a strong woman, who survived the
holocaust and remained filled with Chesed and Ahavas Torah.
(a) The Beraisa describes the Avodah of the Olas ha'Of. The Kohen performed
the Matnas Dam on the Mizbe'ach - by squeezing the blood on to the Keren.
(b) He performed the Avodah of the Olas ha'Of - next to the south-eastern
(c) If, as we just explained, the south-eastern Keren had no Yesod - then
when he performed the Melikah there, the blood would simply drip on to the
floor of the Azarah, which, at that point, was the territory of Yehudah
(creating a problem in that the Avodah had to performed in the territory of
(d) We cannot answer that the blood would anyway fall on to the Sovev, which
is where he was standing when he performed the Mitzuy - because, we learned
in a Mishnah that even if he squeezed it by his feet, up to one Amah below
the Sovev, the Korban was Kasher.
(a) Rav Nachman bar Yitzchak therefore explains that the Chachamim must have
made a condition - that although the ground belonged to Yehudah, the
air-space belonged to Binyamin ...
(b) ... and to avoid the blood dripping down on to the floor - they would
construct a ledge jutting out from the Mizbe'ach, for the blood to drip on
to (though not being joined to the ground, it would not have had the status
(c) Rav learns that apart from the one Amah in the east and the south, those
two sides had no Yesod (as we have learned until now). According to Levi
however - it had a Yesod, only it was not sanctified in order to sprinkle
the blood on it.
(d) Rav quotes the Targum of "ba'Boker Yochal Ad" as 'be'Achsanteih Yisbanei
Madb'cha (Makom Damim)', whereas Levi quotes it as - 'be'Achsantei Yisbanei
Makd'sha' (meaning a 'location that is sanctified for placing the blood'),
precluding Yehudah's territory from having a sanctified Yesod, but not from
having a Yesod.
(a) Levi will explain the Mishnah in Midos (in connection with the Yesod)
'Ochel be'Darom Amah Achas u've'Mizrach Amah Achas' to mean - that the Yesod
took up one Amah ... for placing the blood (which could not be placed on the
rest of those two sides).
(b) And Rav explains that when the Mishnah there states 'ha'Mizbe'ach Hayah
Sheloshim-u'Shetayim al Sheloshim-u'Shetayim' (implying that it was
square) - the Tana is referring to the north and the west sides exclusively.
(a) The ...
1. ... ramp was - thirty-two Amos long.
(b) To reconcile this with the Beraisa, which gives the combined length as
sixty-two Amos, we answer 'Nimtza Pore'ach al Amah Yesod ve'al Amah Sovev',
by which we mean - that the ramp overlapped the one Amah of Yesod and one
Amah of the Sovev.
2. ... the Mizbe'ach too - was thirty-two Amos long.
(c) This Beraisa poses a Kashya on Rav - inasmuch as it implies that the
Mizbe'ach did have a Yesod.
(d) Rav will explain the Beraisa to mean - that the ramp overlapped the Amah
of the Sovev and that of where the Yesod ought to have been.
(a) The Beraisa describes how the three sections of the Mizbe'ach, as well
as the Amah al Amah Keranos were made. Their respective sizes were -
thirty-two by thirty-two Amos by one Amah tall, thirty by thirty by five
Amos tall, and twenty-eight by twenty-eight Amos by three Amos tall.
(b) They were formed - by means of three large, square wooden molds, which
they filled with different size stones and grit, on to which they then
poured lime, melted lead and pitch for binding.
(c) This Beraisa poses a Kashya on Rav - inasmuch as judging by the mold
with which they constructed the Yesod, the Yesod seems to have encircled the
(d) Rav cannot answer that they subsequently cut off the section of Yesod
that was in Yehudah's territory - because the Mizbe'ach had to consist of
complete stones, and not cut ones (nor would it be possible to dismantle
some of it cleanly).
(a) Despite the shape of the mold, Rav explains, they avoided filling in
Yehudah's portion - by placing a plank inside the mold to cover those
sections of the floor of the Azarah that were in Yehudah's territory.
(b) And we prove it with a statement of Rav Kahana, who said, based on the
Pasuk "u'Mal'u ke'Mizrak ke'Zaviyos Mizbe'ach" that the stones of the four
Keranos - were holed 'like a bowl' deep down into the Mizbe'ach.
(c) The purpose of these holes - was for the Matnos Dam of the Chatas to
drain (see Tosfos DH 'u'Mal'u' and the Ya'avetz).
(d) Given the fact that the Keranos were made in the same way as the other
sections of the Mizbe'ach (as we explained), they made these holes (without
actually boring a hole into them) - by placing thin sticks and hollow canes
between the stones, to form a pipe, which they subsequently removed.
(a) The Pasuk writes "Vayeilech David u'Shmuel Va'yeishvu be'Noyos
be'Ramah". Ramah - was Shmuel's home town.
(b) Noyos and Ramah are two different towns. So Rava explains "Noyos" in
this context to mean - that David and Shmuel sat in Ramot to discuss matters
concerning the most beautiful place in the world.
(c) They learn from the Pasuk "Ve'kamta Ve'alisa el ha'Makom" - that the
Beis-Hamikdash was to be situated in the highest location in the world
(since Eretz Yisrael is also the highest country in the world).
(a) The only tribes whose borders are clearly defined in Sefer Yehoshua are
Yehudah and Binyamin.
(b) David and Shmuel worked out that the Makom Hamikdash was located in
Yerushalayim - because it is in connection with it (the Yevusi) that the
Pasuk in Yehoshua, instead of explaining how the border went up until it
reached a peak, and then proceeded to go down (like it does regarding other
areas) only speaks about ascending it from different directions.
(a) They originally intended to build the Beis-ha'Mikdash in Ein Itam,
because it is even higher than Yerushalayim (or because that is where the
Pasuk uses the expression of ascent [see next question]).
(b) Ein Itam (which is not mentioned in the Pasuk) is another name for the
Spring of Mei Nefto'ach, which the Navi mentions after referring to the
ascent from the valley of Gei ben Hinom (without mentioning descending at
(c) David and Shmuel changed their minds when they recalled the Pasuk in ...
1. ... "u'Vein Keseifav Shachein" - which means that Hashem dwells between
the shoulder-blades (the nicest part of the ox, which is a little lower than
the top [i.e. the head]), which is why they decided on Yerushalayim.
(d) Do'eg ha'Edomi's reaction to David's efforts to locate the Makom
ha'Mikdash was - to become deeply jealous of him.
2. ... "u'Mechokek me'Bein Raglav" - which teaches us that the Sanhedrin had
to sit in Yehudah's territory. That in turn, had to be situated in the Beis
Hamikdash, as the Torah writes in Shoftim (in connection with a Zakein
Mamrei) "Ve'kamta Ve'alisa el ha'Makom", which would not have possible had
the Beis-ha'Mikdash been built in Ein Itam.
(a) The Pasuk in Tehilim describes - how David swore that he would not sleep
or slumber until he located the Makom ha'Mikdash.
(b) In the same chapter, the Pasuk there writes "Hinei Shema'anuhah
be'Efrasah, Metzanuhah bi'Sedei Ya'ar". By ...
1. ... "Efrasah" - the Pasuk is referring to Yehoshua, who came from
(c) The Pasuk now means - that it is in Sefer Yehoshua, that David (and
Shmuel) discovered where to build the Beis-ha'Mikdash (in the portion of
2. ... "Ya'ar" - it is referring to Binyamin, to whom Ya'akov referred to as
a wolf (as we learned earlier).
(a) Our Mishnah discusses the remaining Kodshei Kodshim. 'Zivchei Shalmei
Tzibur' are - the the two lambs that are brought as a Shalmei Tzibur on
(b) An ...
1. ... Asham Shifchah Charufah is - the Korban that a man who has relations
with a Shifchah Cana'anis who has been half set free and who is betrothed to
an Eved Ivri.
(c) Like the Olah, these Korbanos all require Tzafon regarding the Shechitah
and the Kabalas ha'Dam. Unlike the Olah however - they are eaten by male
Kohanim, in the Azarah, as any kind of food and until the first midnight.
2. ... Asham Nazir - is one of the Korbanos that a Nazir who became Tamei
Meis must bring before beginning his period of Nezirus all over again.