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Kollel Iyun Hadaf, Jerusalem

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Zevachim 14

ZEVACHIM 11-15 - Sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.


(a) What does Resh Lakish say with regard to Holachah of the blood of Chata'os ha'Penimiyos, according to Rebbi Shimon?

(b) What does he mean when, as a reason for this, he explains that it is impossible to dispense with it?

(c) What problem do we have with this statement, based on another ruling of Rebbi Shimon (that we just quoted)?

(d) Rav Yosef b'Rebbi Chanina answers that Resh Lakish learns this from a 'Kal va'Chomer from she'Lo li'Shemo.
Which 'Kal va'Chomer'?

(e) Then why is he not Chayav Kareis, too?

(a) We then ask what Rebbi will say with regard to Chutz li'Mekomo by Chata'os ha'Penimiyos.
What is the objection against learning it from ...
  1. ... Chutz li'Zemano (with a 'Mah Matzinu')?
  2. ... she'Lo li'Shemo (with a 'Kal-va'Chomer')? What sort of Bamah is this referring to?
(b) We finally learn Chutz li'Mekomo from she'Lo li'Shemo, because the latter is not applicable by a Bamah either.
Why not?

(c) Alternatively, we learn it from a Hekesh from Chutz li'Zemano.
What is the Pasuk referring to when it writes ...

  1. ... "ve'Im He'achol Ye'achel ba'Yom ha'Shelishi ... "?
  2. ... "Lo Yechashev Lo Pigul Yih'yeh"?
(a) Rebbi Elazar b'Rebbi Shimon holds (in Perek Sheini) that the north side of the area known as 'Bein ha'Ulam ve'la'Mizbe'ach' is considered Tzafon (regarding the Shechitah of Kodshei Kodshim).
What is the Chidush? Why might it not be?

(b) On the assumption that Rebbi Shimon holds like his son (Rebbi Elazar), what does Rava say about a Machsheves P'sul by the Holachah of the Chata'os he'Penimiyos, according to him? From which location will it invalidate the Korban?

(c) And he makes a similar statement with regard to the two Bazichei (little dishes of) Levonah.
What is the significance of these dishes? What affect will they have if they become Pasul?

(d) What does Rava now say about them, based on the assumption that Rebbi Shimon holds like Rebbi Yehudah (who in turn, holds that the entire Azarah was sanctified to burn sacrifices, and not just the Mizbe'ach)?

(e) Why does a Machsheves P'sul not affect the Bazichin in the Heichal?

(a) And what does Rava say regarding the same issue, on the assumption that ...
  1. ... the Kedushah of the Heichal and the Ulam are one and the same?
  2. ... the doorway of the Ulam is considered like the Ulam itself?
  3. ... Holachah she'Lo be'Regel (placing the Bazichin without actually walking with them) is not considered Holachah?
(b) What did Abaye (or Rav Sheishes) ask the Amora (sometimes referred to as a 'Meturgeman') of Rav Chisda to ask Rav Chisda concerning 'Holachah be'Zar'?

(c) What did the Amora himself reply, supported by the Pasuk in Divrei Hayamim "Va'yishchatu es ha'Pesach, Va'yizreku ha'Kohanim mi'Yadam ... "?

(a) Rav Sheishes asks on the Amora from a Beraisa that discusses a Zar, an Onan, a Shikor and a Ba'al-Mum. What is a 'Shikor'?

(b) What does the Beraisa say about them all? Which two cases does the Tana add?

(c) What do we answer?

(d) How will Rav Sheishes then explain the Pasuk in Divrei Hayamim?

Answers to questions



(a) According to Rabah and Rav Yosef, whether Holachah Kesheirah be'Zar or not is a Machlokes between the Rabbanan and Rebbi Shimon (whose opinion we discussed on the previous Amud). What do they mean by that?

(b) What did they answer when Abaye asked them from Shechitah, which is indispensable, yet a Zar is eligible to perform it (even according to the Ra bbanan)?

(c) What does Rebbi Zeira Amar Rav learn from the Pasuk in Chukas (in connection with the Parah Adumah) from the fact that the Torah writes Elazar and Chukah (quoted by Rav [or Rav Papa])?

(d) How do we reconcile this ruling with the previous ruling, which permits a Zar to Shecht Kodshim?

(a) On what grounds do we query the previous answer, distinguishing between Kodshei Mizbe'ach and Kodshei Bedek ha'Bayis?

(b) Rav Shisha b'rei de'Rav Idi answers 'Midi de'Havi a Maros Nega'im ... '. What does this mean?

(c) So we ask from Holachas Evarim la'Kevesh.
Why do we consider Holachas Evarim la'Kevesh a dispensable Avodah?

(d) What do we learn from the Pasuk in Vayikra "Ve'hikriv ha'Kohen es ha'Kol Ve'hiktir ha'Mizbeichah"?

(e) How will we then reconcile this with Rebbi Shimon, who holds that any Avodah that is dispensable can be performed by a Zar?

(a) What 'Kal va'Chomer' (regarding Holachas Dam) do we finally learn from Holachas Evarim?

(b) And we bear this out with a statement from Ula Amar Rebbi Elazar.
What does Rebbi Elazar mean when he adds 'Afilu le'Rebbi Shimon'?

(a) They asked whether 'Holachah she'Lo be'Regel Sh'mah Holachah' or not.
What is Holachah she'Lo be'Regel?

(b) The She'eilah has two ramifications, one of them, whether a Machshavah Pesulah whilst it is being performed will invalidate the Korban, according to the Rabbanan.
What is the other?

(a) We learned above in a Beraisa 've'Chein Yoshev, ve'Chein S'mol'.
What do we try to extrapolate from there that will resolve our She'eilah?

(b) How do we establish 'Yoshev', to refute the proof?

(c) And that is also how we establish the Beraisa 'Shachat ha'Kohen ve'Kibel ha'Kohen, Nasno la'Chavero, ve'Chavero la'Chavero'.
Then what is the Tana coming to teach us?

(a) What does the Beraisa say about a case where a Kasher Kohen received the blood and handed it to someone who is Pasul?

(b) Besides the fact that the Korban does not become Pasul by virtue of the fact that a Pasul person received it in the middle, what else is the Tana coming to teach us?

(c) What do we try to prove from here?

(d) How do we amend the Beraisa (thereby rejecting the proof)?

Answers to questions

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