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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 75

ZEVACHIM 75 (25 Av)- dedicated by Mrs. G. Kornfeld for the third Yahrzeit of her mother, Mrs. Gisela Turkel (Golda bas Chaim Yitzchak Ozer), an exceptional woman with an iron will who loved and respected the study of Torah.


(a) We learned in our Mishnah 'Kodshim be'Kodshim Miyn be'Miyno, Zeh Yikrav le'Shem Mi she'Hu ... '. How does Rav Yosef establish the Mishnah, to evade the problem of Semichah (which must be performed by the owner and by nobody else)?

(b) The Beraisa discusses a Korban Yachid that became mixed up with another Korban Yachid or with a Korban Tzibur, or a Korban Tzibur that became mixed up with another Korban Tzibur.
Which kind of Korban is the Tana referring to?

(c) How can a Chatas Yachad (which is generally a female) possibly become mixed up with a Chatas Tzibur (which is a male)?

(a) What should one initially do with regard to the Matanos?

(b) What does the Tana say in a case where the Kohen placed one Matanah for each Korban, or four Matanos for all the Korbanos? What does 'four Matanos' mean?

(c) How will the Halachah differ if the mix-up occurred after the animals have been Shechted? What exactly does this entail?

(d) How does Rebbi qualify the latter ruling?

(a) How do we try to prove that the Beraisa is talking about the Korbenos Yachid of men (and not of women)?

(b) Why does this pose a Kashya on Rav Yosef?

(c) Why is the Kashya only from Korban Yachid and not from Korban Tzibur?

(d) How do we know that the Tana is not referring to the Chatas Penimiyos of the Tzibur, which does require Semichah?

(a) We counter this Kashya by querying the very Beraisa.
What problem do we have with the Seifa ' ... Aval Nis'arvu Shechutin Lo'? In which case will even Shechutin be no different than Chayin?

(b) What do we therefore mean when we establish the Mishnah by 'Shechutin ke'Ein Chayim'?

(c) How does this answer the Kashya?

(a) Rebbi in our Mishnah requires sufficient blood for each animal. In a Beraisa, Rebbi cites Rebbi Eliezer, who maintains that a 'Kol she'Hu' of the Eifer ha'Parah will suffice for the sprinkling of a Tamei Meis.
What reason does he give for this ruling?

(b) And what is he coming to teach us when he adds 'Haza'ah Mechtzah Kasher u'Mechtzah Pasul'?

(c) The first answer to this apparent contradiction in Rebbi is that although, in the latter Beraisa, he cites Rebbi Eliezer, he does not hold like him.
What is the second answer?

(d) Why should the blood be any different than the Mei Parah?

Answers to questions



(a) We have already learned that a Bechor cannot be redeemed, nor may the Kohen sell it by weight.
What third Halachah does Rami bar Chama add here with regard to feeding it to someone who is Tamei?

(b) What single She'eilah does he ask with regard to all three cases?

(c) Rava resolves Rami bar Chama's She'eilah from a Beraisa.
What does the Tana add after stating that Bechor and Ma'aser that became blemished may not be weighed (when it is sold)?

(a) Under what circumstances is a Kohen permitted to declare a Bechor, Hekdesh Bedek ha'Bayis?

(b) Rami bar Chama asked whether, if the Kohen did so, the Bechor could be weighed.
Why might this be different than a regular sale?

(c) In that case, why might it be forbidden, like it is by a regular sale?
What other criterion might apply here?

(a) We learned in our Mishnah 'Nis'arvu bi'Vechor u've'Ma'aser, Yir'u ad she'Yista'avu ve'Ye'achlu ki'Vechor u'che'Ma'aser'.
What does Rebbi Yossi bar Z'vida try to prove from there?

(b) How do Rav Huna and Rebbi Chizkiyah, the Talmidim of Rebbi Yirmiyah, repudiate this proof? In what way is the case in our Mishnah basically different than the case of Rami bar Chama's She'eilah?

(c) What is Rebbi Yossi bar Avin trying to prove when he argues that if the Kohen wanted to redeem the Bechor in question, would they listen to him?

(d) On what grounds do we object to this proof?

(e) How does Rebbi Ami finally resolve the She'eilah logically?

(a) Our Mishnah lists Chatas and Asham as the only two Korbanos that cannot become mixed up, and we query this from a number of other cases.
Why does the Tana not include Chatas and Olah?

(b) In that case, how can it list Chatas and Asham, seeing as Chatas Nasi and Asham are also both male animals?

(c) We ask why the Tana does not add Pesach and Asham to the list.
Why is that?

(d) We answer that some Ashamos also come as a Keves in its first year.
Which ones?

(a) Rebbi Shimon in our Mishnah, rules that if an Asham becomes mixed up with a Shelamim, they must both be Shechted in the north of the Azarah, and eaten with the Chumros of an Asham.
On what grounds do the Chachamim disagree with this?

(b) Why is that?

(c) What does one then do, according to them?

(d) What do the Chachamim say in a case where pieces of Asham got mixed up with pieces of Shelamim? Why is that?

(a) A Beraisa expert quoted a Beraisa in front of Rav, prohibiting the purchase of Terumah with Shevi'is money.
Why is that?

(b) The Rabbanan commented in front of Rabah that this Beraisa does not conform with all opinions.
Which Tana disagrees, according to him?

(c) How did Rabah reconcile the Beraisa with Rebbi Shimon?

Answers to questions

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