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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 55


(a) What does the Beraisa cited by Rabah bar Rav Chanan learn from the fact that the Pasuk in Emor juxtaposes the two lambs of the Zivchei Shalmei Tzibur to the Sa'ir Chatas that was brought together with them?

(b) On what grounds does Rava object to this Limud?

(c) So he cites another Beraisa in the name of Rav Mari b'rei de'Rav Kahana. How does the Tana learn Zivchei Shalmei Tzibur from the Pasuk in Behe'aloscha (in connection with the trumpets) "al Oloseichem ve'al Zivchei Shalmeichem"?

(d) So what do we learn from the first Hekesh (comparing the Zivchei Shalmei Tzibur to the Sa'ir Chatas)?

(a) By the same token, Abaye asked Rava, why do we not learn from the Pasuk in Naso (comparing the ram of the Shalmei Nazir to the she-lamb of his Chatas) that the former may only be eaten by male Kohanim. In answer, Rava quoted him the Pasuk "Ve'lakach ha'Kohen es ha'Zero'a Besheilah".
How does that answer the Kashya?

(b) What problem did Abaye have with the Hekesh in this Pasuk, which, according to the first Lashon, Rava was unable to answer?

(a) In the second Lashon, Rava (or Ravina) answered him 'Kodesh Ikri, Kodesh Kodshim Lo Ikri'.
What did he mean by that?

(b) And from the Hekesh he learns 'she'Im Gilach al Achas mi'Sheloshtan, Yatza'.
What does he mean by that? What does 'Sheloshtan' mean?

(c) In that case, what are we learning from what?

(d) Why is the Shelamim more obvious than the Olah and the Chatas?

(a) Our Mishnah now discusses the Todah and the Eil Nazir, which are Kodshim Kalim.
Where in the Azarah are they Shechted?

(b) Where can they be eaten, by whom, how and until when?

(c) The Torah explicitly writes in Tzav that the Todah can only be eaten for a day and a night.
What does the Pasuk there "al Zivchei *Todas Shelamav*" come to include?

(d) The 'Moram' that is unique to the Eil Nazir is the Zero'a Besheilah (which we just mentioned).
What is the 'Moram' ...

  1. ... that is unique to the Todah?
  2. ... that is shared by both of them?
(e) What is the sole difference between the Todah and the Eil Nazir on the one hand, and their 'Moram' on the other?
(a) What problem does Rebbi Nechemyah in a Beraisa have with the Pasuk in Shemini "es Chazeh ha'Tenufah ve'es Shok ha'Terumah Tochlu be'Makom Tahor"?

(b) What is his reply? What does he learn from there with regard to the location where the Moram min ha'Shelamim may be eaten?

(c) On what basis do we suggest that perhaps the Torah is referring to the Machaneh Leviyah?

(d) To counter this suggestion, what does Abaye learn from the Pasuk there (in connection with the Korban Minchah) "Va'achaltem Osah be'Makom Kadosh"?

(a) Abaye therefore explains that the previous Pasuk takes the Lachmei Todah out of Machaneh Shechinah (into Machaneh Leviyah), and "be'Makom Tahor", out of Machaneh Leviyah into Machaneh Yisrael.
How does Rava correlate these two Pesukim?

(b) Rava explains that we cannot include Machaneh Leviyah from the second Pasuk, because it would mean moving it back two Machanos.
What problem do we have with that argument?

(c) We also ask on Rava from the Pasuk in Re'ei (in connection with all Kodshim Kalim) "Lo Suchal Le'echol bi'She'arecha".
What Kashya does this pose on Rava?

(d) So what do we conclude?

(a) What sole distinction does the Tana draw between a Shelamim and a Todah?

(b) What is the significance of the three times that the Torah repeats the phrase "Ve'shachat Oso Pesach (or Lifnei) Ohel Mo'ed"?

(c) What does the Beraisa learn from this repetition?

(d) What about the fourth side? How does the Tana Kama know that one may Shecht Kodshim Kalim on the north side of the Azarah?

Answers to questions



(a) Rebbi Eliezer requires a Pasuk to teach us that Kodshim Kalim can be Shechted in the north.
Why might we have thought that they cannot?

(b) According to the Tana Kama, we need the three Pesukim mentioned earlier; one to teach us ...

  1. ... that Shelamim require Pesach Ohel Mo'ed. What are the ramifications of this Halachah?
  2. ... that 'Tzedadin' is Kasher.
    What does this mean?
(c) And what does he learn from the third Pasuk?

(d) Rebbi Eliezer learns 'Tzafon' from the third Pasuk.
On what grounds does he disagree with the Rabbanan's 'Kal va'Chomer'?

(e) What does he then say about Tzidedei Tzedadin?

(a) The Torah writes "Lifnei Ohel Mo'ed" by the Shalmei Par (to preclude Tzidedei Tzedadin). The Torah then changes to "Pesach Ohel Mo'ed" to teach us the Halachah of Rav Yehudah Amar Shmuel.
What did Rav Yehudah Amar Shmuel learn from this Pasuk?

(b) How does he (as well as Rebbi Ukva bar Chama Amar Rebbi Yossi b'Rebbi Chanina) extrapolate that from there?

(c) How did the B'nei Eretz Yisrael, quoting Rav Acha bar Ya'akov Amar Rav Ashi, apply this to the Mishkan?

(d) What will be the Din if the door of the Heichal is closed but not locked?

(a) On what basis does Rebbi Zeira consider a curtain across the entrance as if it was open?

(b) We ask "Govhah Mai"?
What is the She'eilah?

(c) Rebbi Yossi b'Rebbi Yehudah in a Beraisa, refers to two Pishpeshin (small doorways) in the Beis ha'Chalifos that were eight Amos tall.
What was the 'Beis ha'Chalifos'? What was it used for?

(d) What dual purpose do we currently ascribe to the Pishpeshin?

(e) What was the length of the Ulam and which status did it have?

(a) How do we initially interpret 'that were eight Amos tall', to resolve our She'eilah?

(b) How do we refute this interpretation? What does the Tana really mean by 'eight Amos tall'?

(c) How do we reconcile this answer with the Beraisa which gives the measurements of all the doorways in the second Beis-Hamikdash as twenty Amos tall by ten Amos wide?

(a) On which side of the Beis-ha'Chalifos were the Pishpeshin situated?

(b) Then why is between the Beis-ha'Chalifos and the northern and southern walls (which did not face the Pishpeshin), included in the Din of 'Lifnei Ohel Mo'ed'? How can the Beraisa permit the entire Azarah?

(a) We ask what the Din will be with regard to Shechitas Kodshim Kalim and Achilas Kodshei Kodshim in the area of Achorei Beis ha'Kapores.
What is the Beis ha'Kapores?

(b) We resolve this She'eilah by citing a statement of Rami bar Rav Yehudah Amar Rav.
What does he say about 'Achorei Beis ha'Kapores'? What does he mean by 'Lul Katan'?

(c) This is what the Mishnah in Tamid is referring to when it states 'Shenayim le'Par Bar'.
What does that mean?

(d) How does Rabah bar Rav Shilo interpret 'le'Par Bar'?

Answers to questions

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