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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 21

ZEVACHIM 21-23 - 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) The Torah writes in Tzav "Ve'rachatzu Aharon u'Vanav *Mimenu* es Yedeihem ve'es Ragleihem".
What She'eilah does the word "Mimenu" give rise to?

(b) We already cited the Beraisa which disqualifies Kidush that is made in a pool in a cave.
How does Rav Nachman bar Yitzchak attempt to resolve the She'eilah from there?

(c) How do we refute this proof? Why might the Tana prefer to mention 'Mei Me'arah', even assuming that Kidush inside the Kiyor is not valid either?

(d) Why would Tevilah in the Kiyor not be valid?

(a) If the limbs of a Korban become Pasul be'Linah, at dawn-break, when does blood that has not been sprinkled become Pasul?

(b) What does Rebbi Chiya bar Rebbi Yosef then mean when he says 'Mei Kiyor Nifsalin ...

  1. ... le'Matirin ke'Matirin'?
  2. ... le'Evarim ke'Evarim'?
(c) What does Rebbi Chiya b'rei de'Rav Yosef say about a case where they lowered the Kiyor before nightfall, and brought it up during the night, with regard to using the water for ...
  1. ... Avodas Laylah?
  2. ... Avodas Yom?
(d) What does Rav Chisda say?
(a) Rebbi Yochanan says 'Kiyor, Keivan she'Shak'u Shuv Ein Ma'aleihu'.
What do we think he means?

(b) We repudiate this however, with a statement by Rebbi Ami Amar Rebbi Yochanan in the name of Ilfa that we already cited earlier 'Kiyor she'Lo Shak'u mi'ba'Erev Mekadesh Mimenu la'Avodas Laylah' (i.e. Hekter Chalavim).
How do we therefore explain his previous statement?

(c) What is then the problem with Rebbi Yochanan's statement, bearing in mind that it follows that of Rebbi Chiya b'Rebbi Yosef and Rav Chisda?

(a) We answer by establishing Rebbi Yochanan by 'Gezeiras Shiku'a'.
What does this mean?

(b) What does Rebbi Chiya b'rei de'Rav Yosef hold?

(c) How can we prove this from their respective Leshonos?

Answers to questions



(a) Earlier, we cited Rebbi Yochanan in the name of Ilfa, who exempts a Kohen who made Kidush for the Terumas ha'Deshen, from having to make Kidush again in the morning.
How do we account for the fact that he permits raising the Kiyor for Avodas Yom?

(b) Why were the Chachamim not afraid of 'Gezeiras Shiku'a'?

(c) What is then the problem with Rebbi Yochanan quoting Ilfa? How do his current statement of Rebbi Yochanan and that one seem to clash?

(d) However, this is only a problem according to Abaye, who establishes the earlier statement of Rebbi Yochanan like Rebbi (who holds that Kidush is subject to Linah), but not according to Rava, who establishes it like Rebbi Elazar b'Rebbi Shimon.
Why not?

(a) What is now the problem with Rebbi Yochanan quoting Ilfa, according to Abaye?

(b) Why can we not answer like we answered earlier, that Rebbi concedes that there is no Linah from the wake-up call to do the Avodah until morning?

(c) How do we answer this Kashya? Why did Rebbi Yochanan not mention the obligation to lower the Kiyor back into the stream in his earlier statement?

(d) If, as we just explained, Rebbi Yochanan agrees that, after the Kidush for the Terumas ha'Deshen, they would lower the Kiyor back into the stream, then why does he go on to say 'le'Machar Eino Mekadesh'?

(a) Seeing as Rebbi Yochanan holds that night-time does not intrinsically invalidate the water of the Kiyor, in what way does he differ from Rav Chisda (who argues with Rebbi Chiya b'Rebbi Yosef over that very point)?

(b) Does this mean that Rav Chisda does not require the Kiyor to be submerged at all?

(c) The Beraisa explains that the other Kohanim, who were still in the Beis Hamokad, could not see the Kohen who entered the Azarah to make Kidush Yadayim ve'Raglayim and to perform the Terumas ha'Deshen.
Why was that? How did he then see where he was going?

(d) What did they hear, that aroused them to prepare for the next Avodah?
Which Avodah was that?

(a) What do we try to prove from the fact that they heard the sound of the Kiyor?

(b) What objection do we initially raise, to the answer that what they heard was the Kiyor being lowered into the stream (like Rav Chisda)?

(c) How do we override this objection?

(a) Who was Gevini K'ruz?

(b) What purpose did the Muchni then serve?

(a) What does the Beraisa say about using other K'lei Shareis for Kidush Yadayim ve'Raglayim?

(b) What is the Shiur of water required for ...

  1. ... Netilas Yadayim for eating bread?
  2. ... Kidush Yadayim ve'Raglayim?
(c) How did Rav Ada bar Ahavah reconcile this with what we learned earlier, that the Kiyor had to contain at least sufficient water for four Kohanim to wash simultaneously (see Tosfos DH 'Kode'ach')?

(d) We query the Beraisa from the word "Mimenu", which implies that the Kohanim must wash from the Kiyor, and not from any other receptacle.
How do we answer that?

Answers to questions

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