REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 63
ZEVACHIM 62-63 - 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) Our Mishnah now discusses Menachos. Like Chata'os, they can be eaten
by male Kohanim, inside the Kela'im ... .
Whereabouts in the Azarah is
the Kemitzah performed?
(b) From where does Rebbi Elazar (ben P'das) learn that if the Kemitzah
takes place in the Heichal, the Minchah is Kasher?
(c) Rebbi Yirmiyah queries Rebbi Elazar from a Beraisa. What does the Tana
learn from the Pasuk in Vayikra "Ve'hevi'ah (ha'Zar) el B'nei Aharon
ha'Kohanim, ve'Kamatz *mi'Sham* M'lo Kumtzo"?
(d) What does ben Beseira learn from there with regard to a Minchah whose
Kemitzah the Kohen took with his left hand?
(a) Rebbi Yirmiyah himself (or Rebbi Ya'akov to Rebbi Yirmiyah bar Tachlifa)
answers the Kashya. In fact he says, the Tana Kama is coming not to teach
us a Chumra (to preclude the Heichal from Kemitzah), but a Kula.
(b) Why might we have thought otherwise?
(c) Why could the source for this supposition not have ...
(d) We conclude that the source is in fact, the Pasuk in Tzav "ve'Higishah
el ha'Mizbe'ach ... ve'Heirim Mimenu be'Kumtzo".
- ... the Olah ?
- ... the Chatas?
- ... the Asham?
- ... all three?
What would we have
learned from there, if not for "Ve'kamatz mi'Sham"?
(a) What does Rebbi Yochanan learn from the Pasuk in Vayikra (in connection
with the Shelamim) "u'Shechato Pesach Ohel Mo'ed"?
(b) What does the Beraisa learn from the Pasuk in Korach (in connection with
Achilas Kodshei Kodshim) "be'Kodesh ha'Kodshim Tochlenu"?
(c) Bearing in mind that we learn Achilas Kodshei Kodshim from the Pasuk in
Tzav "ba'Chatzar Ohel Mo'ed Yochluhah", what Kashya does this pose on Rebbi
(d) How do we reconcile Rebbi Yochanan with the Beraisa? What distinction do
we draw between the Kemitzah of the Minchah and Achilas Kodshei Kodshim?
(a) The Tana now discusses Chatas ha'Of.
To which corner did the Kohanim
bring it? What does the Tana appear to say about this being crucial?
(b) That corner was used for three things below the Chut ha'Sikra and three
things above it. Two of the things below were the Chatas ha'Of and the
Hagashos. What does 'Hagashos' mean?
(c) What is the third thing that was performed there?
(a) One of the three things to be performed by the Keren Ma'aravis-Deromis
was the Olas ha'Of.
Answers to questions
Was that its regular location? Where did the Kohen
stand when bringing it?
(b) Which other two things were performed on top of the Mizbe'ach by the
(c) Which side of the ramp did the Kohanim ascend and descend to perform the
Avodah of the Chatas Beheimah, arrange the Ma'arachah or turn over the limbs
on the Mizbe'ach?
(d) What are the three exceptions to this rule?
(a) Rebbi Elazar learns from the Pasuk in Vayikra (in connection with the
Minchas Chotei of a Korban Oleh ve'Yored) "Lo Yasim Alehah Shemen ... ki
Chatas Hi", that a Minchah, like a Chatas, requires Tzafon.
What is wrong
with this text?
(b) Neither can the Torah be comparing a Minchas Chotei to a Chatas
Beheimah, and the Minchas Chotei is an exception, because then our Mishnah
ought to have said so.
Why is it also illogical to say that?
(c) In which regard then, is Rebbi Elazar comparing a Minchah to a Chatas?
(a) Rebbi Elazar also compares a Chatas to a Minchah, in that like it, its
Avodah requires the south-western corner.
How will we reconcile this with
the earlier Mishnah, which permits Kemitzah anywhere in the Azarah?
(b) And which Avodah of the Chatas ha'Of is Rebbi Elazar referring to?
(c) As far as the Minchah itself is concerned, the Beraisa learns it from a
combination of two Pesukim in Tzav, "Lifnei Hashem" and "el P'nei
ha'Mizbe'ach". What does each of these imply?
(d) To which exact point does the Kohen therefore bring the Minchah?
(a) What alternative way of reconciling the two Pesukim does Rebbi Eliezer,
in a Beraisa, suggest?
(b) What principle does he apply to reject this suggestion? Why does he opt
for combining the two directions, rather than giving a choice?
(c) How does Rav Ashi explain the fact that the southern corner is
considered "Lifnei Hashem"? What must Rebbi Eliezer hold to accommodate this
(a) How does Rav Ashi explain the statement in our Mishnah (in connection
with the Chatas ha'Of) 'u've'Chol Makom Haysah Kesheirah'?
(b) What does the supporting Beraisa initially say about the Haza'as ha'Dam
(of the Chatas ha'Of)?
(c) What does it subsequently say that appears to clash with that?
(d) Why can we not reconcile the two statements by saying that the Tana
requires two Ha'za'os?
(a) How do we amend the Beraisa to answer the Kashya? If 'Hizah Damah
be'Chol Makom Kesheirah' does not really pertain to Haza'ah at all, to what
does it pertain?
Answers to questions
(b) What is 'Mitzuy'?
(c) Then why does the Tana mention Haza'ah at all in that statement?
(d) Under what condition is the Chatas ha'Of Kasher, irrespective of
whereabouts the Mitzuy is performed?