(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Zevachim 64

ZEVACHIM 64-65 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of love for the Torah and for those who study it.



(a) From "Ki Chatas Hi" we learn that Chatas ha'Of requires he south-western corner, and from the Pasuk ...
1. ... "ve'Hegishah el Pnei ha'Mizbe'ach" - that the Minchah must be brought to the south-western corner, too.
2. ... "ve'es Kol Dam ha'Par Yishpoch el Yesod ha'Mizbe'ach" - that the Shefichas Shirayim of the Chatas is poured there as well (as we learned earlier from the blood of the Chata'os ha'Penimiyos).
(b) We learned in our Mishnah that the Avodah of the Olas ha'Of is performed initially by the south-eastern corner - because, says Rebbi Yochanan, the Kohen had to throw the innards to the Makom ha'Deshen, on the east side of the ramp.

(c) Rebbi Yochanan commented - on the immense strength of the Kohanim, who had to throw the very light crop and intestines of the bird a distance of more than thirty Amos to the Beis-ha'Deshen (whenever they brought it to the south-western corner).

(d) Besides the crop and intestines of the Olas ha'Of and the Terumas ha'Deshen each morning - the Dishun Mizbe'ach ha'Penimi and the Dishun ha'Menorah were placed on the Beis ha'Deshen.

(a) The source for this is the Mishnah in Tamid, which discusses the Terumas ha'Deshen. The Kohen took the silver shovel full of ashes each morning - from the most spent ashes in the middle of the Ma'arachah.

(b) Once he arrived at the foot of the ramp with the ashes - he turned round and walked along the east side of the ramp.

(c) He ...

1. ... would walk with the ashes - ten Amos before depositing them ...
2. ... three Tefachim away from the ramp.
(d) When he brought the Olas ha'Of on the south-eastern corner, he stood on the Sovev - but on the roof of the Mizbe'ach, when he brought it on the south-western corner, since there was no small ramp leading from the central ramp to the Sovev on that side, as we learned earlier.
(a) From ...
1. ... the spot where the Kohen stood when he threw the crop ... to the eastern edge of the ramp was - twenty-two Amos (six Amos from the Makom Hiluch ha'Kohanim to the north of the Keren until the ramp, plus the sixteen Amos of the ramp).
2. ... the edge of the Mizbe'ach to the Beis-ha'Deshen was - also twenty-two Amos.
(b) From the point where he stood when he threw the crop, to the Beis-ha'Deshen was - just over thirty-one Amos (if we reckon the diagonal of a square as one and two-fifth Amos per Amah of one of the sides, and bearing in mind that the Beis-ha'Deshen was half an Amah distance from the ramp.

(c) Rebbi Yochanan referred to thirty Amos and not thirty-one - since he did not reckon the Amah in which the Kohen was standing.

(a) We learned in our Mishnah that the only occasions that the Kohen turned left for the south-western corner was for the Nisuch ha'Yayin, the Nisuch ha'Mayim and the Olas ha'Of (when it was brought there). The reason Rebbi Yochanan gives for ...
1. ... the Nesachim is - that the wine might become affected by the smoke of the Ma'arachah, and we learned in Menachos that smoked wine is Pasul for the Nesachim.
2. ... the Olas ha'Of is - that the bird might die from the smoke of the Ma'arachah.
(b) If the Kohen Gadol declares that he wishes to bring the Olah that the other Kohen are already holding - then the they are obigated to relinquish their rights and hand the pieces of that Korban to the Kohen Gadol to throw on to the Ma'arachah.

(c) The Mishnah describes how he then has to turn right and walk round the Mizbe'ach until he reaches the south-western Keren where he performs the Nisuch ha'Yayin. Initially, we interpret 'Nasnu Lo Yayin la'Nesech' to mean - that they already handed him the Nesachim before he began walking round the Mizbe'ach (despite the possibility that the smoke will affect the wine), a Kashya on Rebbi Yochanan.

(a) Rebbi Yochanan replied 'Hakafah be'Regel' - by which he meant - that the Kohen Hadol was only handed the wine for the Nisuch when he arrived at the south-western corner of the Mizbe'ach; when he walked round the Mizbe'ach, he walked round empty-handed.

(b) He did that - only to conform with the normal procedure (to walk round the Mizbe'ach from left to right).

(c) This problem is peculiar to the Kohen Gadol - since he is the only one to perform the double Avodah. Other Kohanim either sacrificed the Korban or performed Nisuch ha'Yayin, but not both.

(d) Rava proves Rebbi Yochanan right from the Lashon of the Mishnah 'Nasnu Lo Yayin Lenasech' - implying that they handed him the wine when he came to pour it out. Otherwise, the Tama ought to have said 'Omer Lo Nasech!' (seeing as he was already holding the wine in his hand).




(a) The Beraisa reiterates what we learned in the Mishnah, listing the two Nisuchim and the Olas ha'Of as the only exceptions to the rule of always going to the right. The problem with the Lashon of the Beraisa 'Olin Derech Ma'arav Ve'yordin Derech Ma'arav, Olin Derech Yemin Ve'yordin Derech h Yemin' is - that the Tana ought to have said 'Olin Derech S'mol Ve'yordin Derech S'mol'.

(b) Ravina amends the Beraisa - to read 'S'mol' instead of 'Yemin'.

(c) Rava answers that whereas 'S'mol' refers to the left of the Kohen, 'Yemin' refers to the right of the Mizbe'ach - because the south of the Mizbe'ach is the front (as we have already learned). Consequently, the Kohen's left, is the Mizbe'ach's right.

(d) The problem with Rava's answer is - that the Tana is inconsistent, referring in the Reisha to the right of the Kohen, and in the Seifa to the right of the Mizbe'ach.

(a) The Mishnah continues to discuss the Chatas ha'Of, whose Melikah is performed ''mi'Mul Oref''. "Oref" is - the back of the head opposite the face, and "Mul Oref", is the part of the neck that is below that point.

(b) We learn from the Pasuk "ve'Lo Yavdil" - that the Kohen only cuts through one of the two Simanim (pipes), but not both.

(c) After performing the Haza'ah - the Kohen performs Mitzuy, squeezing the neck on to the wall of the Mizbe'ach, for the blood to drip down to the Yesod.

(d) The Tana states that the entire body of the bird besides the blood - is eaten by the Kohanim.

(a) According to the Tana of a Beraisa, the Haza'ah of a Chatas ha'Of, as opposed to the Matnos Dam of a Chatas Beheimah or of an Olas Beheimah - is sprinkled (not with the finger, like the former, nor from a bowl, like the latter, but) directly from the bird's neck towards the Mizbe'ach.

(b) The blood must be sprinkled on the wall of the Mizbe'ach - and not on the wall of the Kevesh (the ramp), the Heichal or the Ulam.

(c) Bearing in mind that the blood of a Chatas Beheimah is sprinkled above the Chut ha'Sikra, and the blood of an Olas Beheimah below it, we would have thought that the blood of a Chatas ha'Of is sprinkled above it, too - because if the blood of a Chatas Beheimah (whose Olah counterpart is sprinkled below the Chut ha'Sikra, is sprinkled above it), then the blood of a Chatas ha'Of, whose Olah counterpart is sprinkled above the Chut ha'Sikra, should certainly be sprinkled above it.

(a) The Beraisa learns from "ve'ha'Nish'ar ba'Dam Yimatzeh el Yesod ha'Mizbe'ach" - that the blood of the Chatas ha'Of must be sprinkled below the Chut ha'Sikra, so that it can drip down to the Yesod.

(b) The problem if the blood was sprinkled above the Chut ha'Sikra would be - that if the Kohen were to sprinkle it above the Sovev (which is situated above the Chut ha'Sikra), then it would drip on to the Sovev, and not on to the Yesod.

(c) We ask that perhaps "Yimatzeh" simply means that after the Haza'ah, the Kohen must perform Mitzuy too (which is in fact, the case).

(d) We answer - that the Torah ought then to have written "Yematzeh" (or "Yamtzeh"). "Yimatzeh" (which also has connotations of being ready or available ['Matzuy'] teaches us that, in addition, the blood of the Haza'ah should be ready to drip down to the Yesod.

(a) To perform the Melikah, Rav Zutra bar Tuvya informs us, the Kohen held the bird's wings - between his little and index fingers, and its two feet between the middle and the fore fingers ...

(b) ... whilst the body of the bird lay in the palm of his hand.

(c) Whilst performing the Melikah, he held its neck in between his forefinger and his thumb, the back of the neck facing his thumb.

(d) The Beraisa differs from Rav Zutra bar Tuvya. According to the Tana, the bird was lying - on the back of his hand.

(a) The Beraisa concludes 'Zu Hi Avodah Kashah she'be'Mikdash'. Kemitzah and Chafinah were equally difficult. The difficult part of the Kemitzah was - the removal of the excess flour that protruded from the sides of the half-closed fist, using his thumb and little finger.

(b) The Chafinah was - taking the fistful of Ketores on Yom-Kipur to bring into the Kodesh Kodshim.

(c) We therefore amend the Lashon of the Beraisa 've'Zu Hi Avodah Kashah she'ba'Mikdash' to read - 've'Zu Avodah Kashah me'Avodos Kashos she'ba'Mikdash'.

(a) The Tana then discusses the Olas ha'Of - which was generally performed by the south-eastern Keren, whilst the Kohen stood on the Sovev.

(b) What distinguished the Melikah of the Olas ha'Of from that of the Chatas ha'Of was - the fact that whereas the Kohen only cut through one of the two Si'manim of the latter, he cut through both of the former.

(c) Immediately following the Melikah - the Kohen squeezed (Mitzuy) first the body of the bird, then its head on the wall of the Mizbe'ach.

(d) Then, before tossing the bird's head on to the Ma'arachah - he salted it well.

(a) Before preparing the bird's body for the Ma'arachah, he removed its crop with its skin and feathers, and its intestines, which he threw on to the Beis ha'Deshen.

(b) Then before tossing the body on to the Ma'arachah - he partially split it into two by the wings.

(c) The Korban will be Kasher, even if the Kohen ...

1. ... completely split the body into two.
2. ... tossed the body on to the Ma'arachah without removing the crop and the intestines.
3. ... failed to salt the bird before burning it.
(d) The common principle that governs all three rulings is - that a change in any Avodah after the Mitzuy (the Avodas ha'Dam) does not render the Korban Pasul.
(a) The Tana rules that
1. ... 'Hivdil be'Chatas', ve'Lo Hivdil be'Olah' (with regard to Melikah) is - Pasul.
2. ... 'Mitzah Dam ha'Rosh ve'Lo Mitzah Dam ha'Guf' is - Pasul.
3. ... 'Mitzah Dam ha'Guf ve'Lo Mitzah Dam ha'Rosh' is - Kasher.
(b) If the Kohen performed the Melikah or the Mitzuy, she'Lo li'Shemah or li'Shemah and she'Lo li'Shemah of ...
1. ... a Chatas ha'Of - the Korban is Pasul ...
2. ... an Olas ha'Of - it is Kasher (only the owner has not fulfilled his obligation [just like a Chatas Beheimah]).
(a) If the Kohen performed the Melikah or the Mitzuy of a Chatas ha'Of with the intention of eating something that is normally eaten, or of an Olas ha'Of with the intention of burning something that is normally burned ...
1. ... Chutz li'Mekomo - they are Pasul.
2. ... Chutz li'Zemano - they are Pasul and anyone who eats them is Chayav Kareis.
(b) The Chiyuv Kareis takes effect - only on condition that the Korban is otherwise brought 'like its Mitzvah'.

(c) This incorporates where the Kohen performed either the Melikah or the Mitzuy, S'tam and the other one with a Mechsheves Chutz li'Zemano, vice-versa or where he performed both Avodos with a 'Machsheves Chutz li'Zemano'.

(d) The three cases listed by the Tana to demonstrate 'Lo Karev ha'Matir ke'Mitzvaso' are - where either the Kohen performed either the Melikah or the Mitzuy, or both with a Machsheves she'Lo bi'Mekomo.

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,