REVIEW QUESTIONS ON GEMARA AND RASHI
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) What does Rebbi Ami Amar Rebbi Elazar say about a case where an animal
is inside the Azarah and its foot is outside, if someone first ...
(b) What is the problem with Rebbi Elazar's first statement?
- ... cuts its foot and then Shechts it?
- ... first Shechts it and then cuts its foot? Why is that?
(c) So we amend Rebbi Ami Amar Rebbi Elazar's statement to - 'Chatach
ve'Achar-Kach Kibel Kesheirah ... '.
Why is that too, a problem?
(d) Rav Chisda Amar Avimi therefore establishes 'Chatach' to mean that he
cuts the flesh up to the bone.
How does that answer the Kashya?
(a) 'Kibeil ve'Achar-Kach Chatach Pesulah'.
What reason do we initially
give for this?
(b) What does this teach us about the blood that is absorbed in the limbs of
(c) How do we reject this proof? If it is not because of the blood that the
animal becomes forbidden, then why is it forbidden?
(d) Then why is 'Chatach ve'Achar-Kach Kibel, Kasher?
(a) Why is there no proof from Rebbi Elazar that the flesh of Kodshim Kalim
that left the Azarah before the Zerikah is Pasul because of Yotzei?
(b) Why might they in fact, not be Pasul?
(a) The Shechitah and Kabalas ha'Dam of Kodshei Kodshim must take place on
the north side of the Azarah. What does the Beraisa say about someone who
stands in the south of the Azarah and ...
(b) Why the difference between someone who Shechts standing in the south and
a Kohen who receives the blood standing in the south?
- ... Shechts Kodshei Kodshim that are standing in the north?
- ... receives the blood of the same animal?
- ... leans over until his head and most of him is in the north?
(c) The Beraisa rules that if after the Shechitah, an animal of Kodshei
Kodshim that (is Mefarches and) runs into the south of the Azarah and back,
it is Kasher.
Why is that?
(d) Then why does the Tana need to add that it ran back?
(a) What do we learn with regard to Kodshim Kalim from the Pasuk ...
(b) The Din regarding the Shechitah and the Kabalas ha'Dam of Kodshei
Kodshim that we just discussed pertains to Kodshim Kalim, too. What will
be the Din if after the Shechitah, an animal of Kodshim Kalim (is Mefarches
and) runs out of the Azarah and back?
- ... in Vayikra "u'Shechato Pesach Ohel Mo'ed"?
- ... in Re'ei "La'amod Lifnei Hashem Le'shorso"?
(c) What do we learn from the Pasuk in Ki Sisa "be'Vo'am el Ohel Mo'ed"?
Which Chumra does this create by Kodshim Kalim over Kodshei Kodshim?
(d) On what grounds do we refute the proof from here that the flesh of
Kodshim Kalim that leaves the Azarah before the Zerikah is Pasul because of
(a) Shmuel's father was testing his son.
What did Shmuel reply, when his
father asked him what the Din will be if the Kodshim Kalim animal that is to
be Shechted is ...
(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), why did he then object to his next answer, invalidating the
Shechitah if it was the Shochet who was suspended?
- ... standing inside the Azarah, but its hind-legs are outside?
- ... suspended above the floor of the Azarah?
(c) And on what grounds did he object to his ruling that ...
- ... if a suspended Kohen performed Kabalah, it is Kasher, too?
- ... if a Kohen performed Kabalas ha'Dam from the neck of a suspended Korban, it is Pasul for the same reason?
(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.
In which case does he then disagree with Shmuel's father? Why is that?
(b) On what grounds does Rava disagree with him?
(c) What distinction does Rava make between Kodshei Kodshim and Kodshim
(d) If Rava holds like Shmuel's father, how come the latter did not mention
(a) What did Rebbi Yirmiyah mean when he asked Rebbi Zeira what the Din will
be if the Shochet of Kodshim Kalim is standing inside the Azarah, but his
'Tzitzis' is outside?
Answers to questions
(b) Rebbi Zeira answered by citing two Pesukim "Ve'hevi'um la'Hashem"
(Acharei-Mos) and "be'Vo'am el Ohel Mo'ed" (Ki Sisa).
What did he prove
(a) What does our Mishnah say with regard to a case where the Kohen places
the blood ...
(b) What is the third case on this list discussed by the Tana?
- ... on the ramp, or on the Mizbe'ach, but on the south-eastern corner where there is no Yesod?
- ... which should have been placed below the Chut ha'Sikra (dividing the top half of the Mizbe'ach from the lower half), above it, or vice-versa?
(c) How does Shmuel qualify the Din 'Pasul' in our Mishnah?
(d) How does he learn this from the Pasuk in Acharei-Mos "va'Ani Nesativ
Lachem al ha'Mizbe'ach Le'chaper"?
(a) What does "Le'chaper" come to preclude?
(b) What principle does Shmuel teach us?
(c) And what do we learn from the Pasuk in Re'ei "ve'Dam Zevachecha
Yishafesh, ve'ha'Basar Tochel"?
(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
What problem does this pose on Shmuel?
(b) On what grounds do we refute the suggestion that it is necessary to
receive the blood and sprinkle it, to allow the Basar to be eaten?
(c) How do we establish that Mishnah in order to justify the need to receive
the rest of the blood?
(a) What do we mean when we ask on this answer 'Ve'lehavi Dichuy'?
(b) How do we infer this from the Mishnah there 've'Chulan she'Kiblu Chutz
li'Zemano ... Im Yesh Dam ha'Nefesh, Yachzor ha'Kasher Vi'yekabel'?
(c) How do we refute this proof? If it is not Pasul because of Dichuy, why
is it Pasul?
(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
What did Rava say with regard to P'sul Machshavah? To whom, by
what and where does it invalidate the Korban?
(e) What do these three things come to exclude?
(a) So we change the inference in the Mishnah (ve'Chulan she'Kiblo Chutz
li'Zemano) from 'Zarko, Lo' to 'Shachto, Lo'.
How does that solve the
Kashya from Dichuy?
(b) Then why would there be no Takanah if the Shechitah was performed by
Pesulim with P'sul Machshavah?
(c) Having learned another Mishnah there 'Lefichach Hein Poslin
be'Machshavah', why do we need the current Mishnah?
(d) Why indeed, is the P'sul Machshavah of a Pasul not effective after the
(a) What does the Beraisa say about a Kasher Kohen who 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?
Answers to questions
(b) What does the Tana say if in the same case, the Kohen then performed the
next Avodah with the intention of eating it ...
(c) And what does the Tana say if he ...
- ... Chutz li'Mekomo?
- ... Chutz li'Zemano?
(d) The author of this Beraisa is Rebbi Yehudah.
- ... performed the first Avodah with the intention of placing the blood in the wrong place *on the next day*?
- ... then performed the second Avodah, having in mind to place the blood either Chutz li'Zemano or Chutz li'Mekomo?
What does Rebbi Yehudah
hold regarding 'Hinu'ach'?