REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 56
(a) Rav Yehudah Amar Shmuel restricts the Chiyuv for entering the Mikdash in
a state of Tum'ah to an area a hundred and eighty-seven Amos long and a
hundred and thirty five Amos wide.
What is the significance of this area?
What does it preclude?
(b) What sort of Tum'ah is he referring to?
(c) When a Beraisa expert quoted a Beraisa to Rav Nachman citing these
measurements, what did the latter comment in the name of his father? Which
two other Halachos did he add to that mentioned by Rav Yehudah Amar Shmuel,
which are confined to this area?
(d) How do we know that the Tana is not coming to preclude the windows and
the doors (that belonged to the walls of the Azarah) and the thickness of
the walls, from that area?
(a) The Mishnah in Ma'aser Sheini rules that rooms that are situated in a
Makom Chol, but which open out to the Kodesh are Kodesh.
How do we
nevertheless try to establish the Beraisa with regard to such rooms, in
spite of this Mishnah?
(b) We reject this answer however, based on another Beraisa.
What does the
Tana say there about such rooms?
(c) How does this prove categorically that the Isur because of Tum'ah is not
just mi'de'Rabbanan and the Pasuk merely an Asmachta?
(d) What distinction does Rava draw, based on the Pasuk in Tzav (in
connection with the Minchah) cited by the Beraisa "ba'Chatzar Ohel Mo'ed
Yochluhah" (in spite of having already said "Matzos Te'achel")?
(a) How does Rava amend the Beraisa which inserts in the Halachos of rooms
that are situated in a Makom Chol, but which open out to the Kodesh -
've'Ein Shochtin Sham Kodshim Kalim ve'Chayavin Mishum Tum'ah'?
(b) On what basis does he do that?
(c) We ask that if 'Ein Shochtin' is because it is not facing the doorway,
what is the reason for 'Ein Chayavin Mishum Tum'ah' (seeing as Tum'ah does
not need to be opposite the doorway in order to be Chayav).
grounds do we refute this Kashya?
(d) So what common reason covers both 'Ein Shochtin' and 'Ein Chayavin
(a) What can we extrapolate from this, regarding Achilas Kodshei Kodshim?
Answers to questions
(b) How will Rava reconcile this with the Beraisa which attributed the two
Pishpeshin to the need to permit both Achilas Kodshei Kodshim and Shechitas
Kodshim Kalim in the relevant sections of the Azarah?
(c) And how will he reconcile that with the Pasuk in Tzav (in connection
with the Shiv'as Yemei ha'Milu'im) "Bashlu es ha'Basar Pesach Ohel Mo'ed,
ve'Sham Tochlu Oso"?
(a) What does Rav Yitzchak bar Avudimi learn from the Pasuk in Tzav (in
connection with the Korban Shelamim) "be'Yom Hakrivo es Zivcho Ye'achel"
regarding the Zerikas ha'Dam?
(b) How do we know that the Pasuk is not just coming to teach us the basic
Halachah of when the Korban Shelamim may be eaten?
(c) We then suggest that maybe the Pasuk is coming to teach us that if the
Shelamim is Shechted today, it may be eaten today and tomorrow, whereas if
it is Shechted tomorrow, then it may be eaten tomorrow and the day after.
On what basis would we say that?
(d) How do we refute this suggestion?
(a) With regard to 'ha'Mechashev le'Or Shelishi', Chizkiyah rules Kasher.
What does 'ha'Mechashev le'Or Shelishi' mean?
(b) What does Rebbi Yochanan say?
(c) What is the basis of their Machlokes? Why does ...
- ... Chizkiyah say Kasher?
- ... Rebbi Yochanan say Pasul?
(a) By the same token, if someone ate the Basar of a Shelamim on the night
after the second day, they argue as to whether he is Chayav or not.
(b) What does each one say?
(c) We cite a Beraisa like Rebbi Yochanan.
When, according to the Tana, is
Pigul effective by all Korbanos, with regard to ...
(d) What distinction does he make with regard to the Basar, between Korbanos
that can be eaten for one day and Korbanos that can be eaten for two?
- ... the Dam?
- ... the Eimurin?
(a) By what logic does the Beraisa suggest that one ought to be able to eat
Shelamim the night after the second day?
(b) What does the Tana extrapolate from the Pasuk in Kedoshim "ve'ha'Nosar
ad Yom ... "?
(c) And by what logic does the Tana also suggest that one ought to burn
Nosar of Shelamim the night after they become forbidden?
(d) What does he extrapolate from the Pasuk there - "ba'Yom ha'Shelishi
(a) Our Mishnah discusses the Korban Bechor, Ma'aser and Pesach.
Whereabouts in the Azarah were they Shechted?
(b) From where does the Tana learn that they only require one Matanah? What
does the Torah ...
(c) Whereabouts on the Mizbe'ach was the Matanah performed?
- ... write by Bechor?
- ... not write by any of them?
(a) In which respect does Bechor differ from Ma'aser? How does Pesach differ
from them both in this regard?
(b) Both Bechor and Ma'aser can be eaten anywhere in Yerushalayim.
about the Pesach?
(c) From where do we know this?
(d) And both could eaten in any way, for two days and the night in between.
How about the Pesach?
(a) The Torah writes in Korach (in connection with Bechor) "es Damam Tizrok
al ha'Mizbe'ach ve'es Chelbam Tatir".
What does Rebbi Yossi Hagelili in a
Beraisa, learn from the Torah's use of the plural "Damam" and "Chelbam"?
(b) On what grounds do we establish our Mishnah like Rebbi Yossi Hagelili?
What does our Mishnah say, or not say, that indicates this?
(c) Which Tana disagrees with our Mishnah?
(a) Rebbi Elazar learns the Din of Yesod by all three via a
'Gezeirah-Shavah' "Zerikah" "Zerikah" from Olah.
Answers to questions
From where do we know
that Olah requires Yesod?
(b) And what do we learn from the fact that the Torah writes "Saviv" by Olah
and "Saviv" by Chatas?
(c) What will we do according to those who hold 'Melamdin'?
(d) How will this affect the Limud from Olah, which is a 'Gezeirah-Shavah',
and not a 'Binyan-Av' (which the principle 'Sh'nei Kesuvim ha'Ba'im
ke'Echad' generally comes to negate)?