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Kollel Iyun Hadaf, Jerusalem

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Zevachim 28

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) We initially think that the skin of the fat-tail is considered part of the fat-tail.
What are the ramifications of this supposition as far as a lamb of Shelamim is concerned?

(b) What problem do we have with this from our Mishnah?

(c) So Shmuel establishes our Mishnah like Rebbi Eliezer. The Tana Kama of a Mishnah in the next Perek states that if one Shechted a Zevach with the intention of eating something that is normally burned or vice-versa, remains Kasher.
On what basis does Rebbi Eliezer disagree?

(a) What do we extrapolate from the Seifa of the Mishnah, 'Zeh ha'Kelal, Kol ha'Shochet, ve'ha'Mekabel ... Le'echol Davar she'Darko Le'echol u'Lehaktir Davar she'Darko Lehaktir'?

(b) What did Shmuel reply when they asked him 'Reisha Rebbi Eliezer, Seifa Rabbanan?'

(c) Rav Huna disagrees with Shmuel.
What does *he* say?

(d) How does Rabah derive this from the Pasuk in Vayikra (in connection with the Chalavim that go on the Mizbe'ach) "Chelbo ha'Alyah Temimah"?

(a) According to Rav Huna, who will then be the author of our Mishnah?

(b) Rav Chisda agrees with Shmuel on principle, but he establishes our Mishnah by the skin of the fat-tail of a kid-goat.
What does he gain by doing that?

(c) Why do the other two Amora'im decline to learn like ...

  1. ... Shmuel?
  2. ... Rav Huna?
  3. ... Rav Chisda?
(d) In which connection is the Mishnah in Chulin speaking?

(e) That being the case, how will Rav Chisda explain the Chidush in our Mishnah? Why might we have thought that with regard to eating Korbanos, the skin of the Alyah is not like the Alyah?

(a) What does the Tana Kama of the Beraisa say about someone who Shechts an Olah with the intention of bringing a k'Zayis of skin under the Alyah ...
  1. ... Chutz li'Mekomo?
  2. ... Chutz li'Zemano?
(b) Elazar ben Yehudah Ish Aveilim (and other Tana'im) includes the skin of the leg from the knee downwards of a small animal and the skin of the head of a tender kid-goat in the Tana Kama's ruling.
What does he mean by 'tender'?

(c) And what does he mean to include when he adds 've'Chol she'Manu Chachamim Gabi Tum'ah 've'Eilu she'Oroseihem ki'Besaran'?

(d) What does the Tana Kama imply by speaking specifically about an Olah? On whom does this pose a Kashya?

(a) Why will Rav Huna have no problem with this?

(b) We give two answers to reconcile Rav Chisda with the Beraisa; one of them that the Beraisa too, is speaking about the Alyah of a kid-goat.
How does this answer the Kashya?

(c) What is the second answer?

(a) How do we interpret the Pasuk in Tzav ...
  1. ... "ve'Im He'achol Ye'achel mi'Besar Zevach Shelamav ba'Yom ha'Shelishi"? Which Korban is the Pasuk referring to?
  2. ... "Pigul Yih'yeh"?
  3. ... "Ve'nichresah ha'Nefesh ha'Ocheles Mimenu"?
(b) How do we counter the suggestion that "Mimenu" rather includes Chutz li'Zemano, because it is mentioned first?

(c) So Abaye cites a Beraisa that he heard from Rav Yitzchak bar Avdimi Amar Rav. On what grounds does the Tana interpret the Pasuk in Kedoshim "ve'Im He'achol Ye'achel ba'Yom ha'Shelishi Pigul Hu Lo Yeratzeh" to mean Chutz li'Mekomo?

(d) How does he know that the Pasuk is talking about a P'sul Machshavah, and not about someone who actually eats a Shelamim on the third day?

(a) If the Pasuk "ve'Im Heachol Ye'achel" is speaking about P'sul Machshavah, from where will we learn the prohibition of Nosar (a Korban or part of a Korban [in this case, a Shelamim] that was left over after its allotted time of eating expired [from the third day and onwards])?

(b) What does the Torah mean when it writes there "ve'Ochlav Avono Yisa"?

(c) In what connection does the Torah write it?

(d) Then what does "ve'Ochlav" (in the singular) come to preclude?

Answers to questions



(a) Perhaps, we suggest, "ve'Ochlav" refers to Chutz li'Mekomo, and precludes Nosar? On what grounds do we say that?

(b) We answer that it is more likely to include Nosar than Chutz li'Mekomo, in order to learn Chutz li'Zemano from it with the 'Gezeirah-Shavah' "Avon" "Avon".
What does that mean? What are we learning from Nosar that is not already written by Chutz li'Zemano?

(c) The advantage of Nosar over Chutz li'Mekomo (see Tosfos DH 'Mistavra') is hinted in Z.V.
What do these two letters represent?

(d) We counter this however, by pointing out that Chutz li'Mekomo has four advantages over Nosar, as hinted in M.K.D.Sh.
If these stand for 'Machshavah, 'K'tzas', 'Dam' and 'Shelishi', what do they mean?

(a) Rebbi Yochanan therefore cites a Beraisa quoted by Zavdi ben Levi who applies the Kareis to Nosar, based on the 'Gezeirah-Shavah' "ki es *Kodesh* Hashem Chilel" from "Ve'sarafta es ha'Nosar ba'Eish ... ki *Kodesh* Hu" (Tetzaveh).
Where is "ki es *Kodesh* Hashem Chilel" written?

(b) What do we now learn from "ki Kodesh Hu"?

(c) We then suggest that perhaps the long Pasuk (in Tzav) refers to Chutz li'Mekomo, and the Pasuk in Kedoshim, to Chutz li'Zemano.
What would that mean practically?

(d) Again, we apply the S'vara that, since we learn Kareis by the Pasuk in Tzav from the 'Gezeirah-Shavah' "Avon" "Avon" from Nosar, it is more likely to pertain to Chutz li'Zemano, due to the similarities hinted in Z.V.
How do we counter this proof?

(a) Rava finally reverts to Rabah's initial D'rashah, learning both Chutz li'Zemano and Chutz li'Mekomo from "ve'Im He'achol Ye'achel" in Tzav. What does he learn from ...
  1. ... the double Lashon "He'achol Ye'achel"?
  2. ... "mi'B'sar Zevach Shelamav"?
(b) What does he mean by 'Mefaglin u'Mispaglin'?

(c) What does it come to preclude from the Din of Pigul?

(d) And what does he learn from ...

  1. ... "Shelishi"?
  2. ... "Lo Yeratzeh" (bearing in mind that this automatically implies the Zerikas Dam)?
  3. ... "ha'Makriv"?
  4. ... "Oso"?
  5. ... "Lo Yechashev"?
(a) If "Pigul" comes to include Machsheves Chutz li'Mekomo, what do we learn from "Yih'yeh"?

(b) And if we learn from "Avono Yisa" that Pigul is subject to Kareis, what do we learn from "ve'ha'Nefesh ha'Ocheles *Mimenu*"?

(c) How do we then know that the one that we include is Chutz li'Zemano, and not Chutz li'Mekomo?

(d) Why did we not give the same answer above, when we asked on Rabah at the beginning of the Sugya that perhaps "Mimenu" comes to include Chutz li'Mekomo, because it directly precedes the Chiyuv Kareis, and to preclude Chutz li'Zemano?

Answers to questions

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