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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 41

ZEVACHIM 41-43 - 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) We just learned that according to Rebbi Yishmael, "la'Par" (in the Pasuk in Vayikra) comes to include the Par He'elam Davar.
What is the problem with this?

(b) The Torah needs to write it, Rav Papa explains, in order to learn the Din of Yoseres and Sh'tei K'layos with a Hekesh from it to Se'irei Avodas-Kochavim (as we shall see). From where do we learn that the Par He'elam Davar requires the Yoseres and Sh'tei K'layos to be burned together with the Cheilev?

(c) Which problem does this now create?

(d) How have we now solved it?

(a) We cite a Beraisa in support of Rav Papa. Quoting the Pasuk in Sh'lach-Lecha (in connection with the Se'irei Avodas-Kochavim) "Ve'nislach Lahem, ve'Heim Hevi'u es Korbanam ... ve'Chatasam ... al Shigegasam" (which is all superfluous), the Tana explains that "ve'Chatasam" pertains to the Se'irei Avodas-Kochavim.
How does he then explain "al Shigegasam"?

(b) And how does he explain the connection between them?

(c) We ask why Rebbi Yishmael finds it necessary to learn the Din of the Yoseres and the Sh'tei K'layos by the Se'irei Avodas-Kochavim from "ve'Chatasam", why can he not learn it from the Pasuk in Vayikra "ha'Chatas" (from which we Darshened 'Lerabos Se'eirei Avodas-Kochavim')?
What does Rav Papa answer? Why might we not be able to learn the Yoseres and the Sh'tei K'layos from the original D'rashah?

Answers to questions



(a) Rav Papa confined the D'rashah "la'Par", 'Lerabos Par Yom ha'Kipurim' to 'es', 'be'Dam' and 'Tevilah'.
What does Tana de'Bei Rebbi Yishmael say?

(b) What did Rav Papa reply, when Rav Huna bar Nasan queried him from there?

(c) What Mashal does Tana de'Bei Rebbi Yishmael give to explain why the Torah ...

  1. ... specifically mentions the Yoseres and the Sh'tei K'layos by the Par Kohen Mashi'ach but not by the Par He'elam Davar shel Tzibur?
  2. ... refers to the Paroches ha'Kodesh in the Parshah of the Par Kohen Mashi'ach, but not in the Parshah of the Par He'elam Davar shel Tzibur?
(a) Rebbi Meir learns in a Mishnah in Menachos 'Pigeil be'Kometz ve'Lo bi'Levonah ... Pigul ve'Chayavin Alav Kareis'.
What do the Rabbanan say?

(b) Resh Lakish maintains that Rebbi Meir's reason is not because he holds 'Mefaglin be'Chatzi Matir.
Then what is it?

(c) He learns it from our Mishnah 'Lefichach Im Nasan Kulan ke'Tiknan ve'Achas she'Lo ke'Tiknah, Pasul ve'Ein Bo Kareis'.
What does Resh Lakish infer from there? Why can the author not be the Chachamim?

(d) What does this prove?

(a) Rav Shmuel bar Yitzchak establishes the author as the Rabbanan, and 'Kulan ke'Tiknan ... ', means 'ke'Tiknan le'Pigul'.
What is he saying?

(b) What is then the Chidush?

(c) We ask on him from the Lashon 'Kulan ke'Tiknan ve'Achas she'Lo ke'Tiknan'.
What is the Kashya? What should the Tana otherwise have said?

(d) How does Rava explain 'she'Lo ke'Tiknan' to corroborate Rav Shmuel bar Yitzchak's explanation? What is then the Chidush?

(a) Rav Ashi establishes 'she'Lo ke'Tiknan' to mean she'Lo li'Shemo.
What can we infer from the Mishnah, according to both Rava and Rav Ashi?

(b) Why can the author then not be the Rabbanan?

(a) We answer 'Aydi de'Tana Reisha Pigul ve'Chayavin Alav Kareis ... '.
What do we mean by that?

(b) Who is then the author?

(c) Then why did the Mishnah present the Seifa by 'she'Lo ke'Tiknan'?

(d) And why did the Tana need to learn Chutz li'Mekomo or she'Lo li'Shemah in the Reisha (by Chata'os ha'Chitzonos)?

Answers to questions

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