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Kollel Iyun Hadaf, Jerusalem

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Zevachim 89

ZEVACHIM 89-90 - sponsored by Harav Ari Bergmann of Lawrence, N.Y. Mazel Tov on the Bar Mitzvah of his son; may he grow to be a true Ben Torah and Yerei Shamayim and bring his parents -- and all of Yisrael -- much Nachas!

***** Perek Kol ha'Tadir *****


(a) On what grounds does the Mishnah give precedence to the Korban Tamid over the Korban Musaf?

(b) From where do we learn this?

(c) The Tana also gives precedence to the Musaf of Shabbos over that of Rosh Chodesh, and that of Rosh Chodesh over that of Rosh Hashanah.
Why is this not initially evident from the same Pasuk?

(a) Rebbi Ila'a derives the precedence of one Musaf over the other from "ka'Eileh Ta'asu la'Yom Shiv'as Yamim" (written in connection with the Musaf on Pesach).
What does this teach us?

(b) What do we mean when we ask that this Pasuk is needed for itself?

(c) On what grounds do we reject the answer that it would have sufficed for the Torah to write ''Eileh Ta'asu la'Yom Shiv'as Yamim"?

(d) We answer that "la'Yom" already dispenses with that problem. How do we query that?

(a) How do we counter the query from the word "Ta'asu"?

(b) What does Abaye learn from "Asher le'Olas ha'Tamid" (in the same Pasuk)?

(a) Why does our Mishnah give precedence to ...
  1. ... the blood of the Chatas over that of the Olah? What exactly do we mean by that?
  2. ... the Eivarim of the Olah over the Eimurim of the Chatas?
(b) Which principle governs the current rulings?

(c) And why is precedence given to ...

  1. ... the Chatas over the Asham?
  2. ... the Asham over the Todah and the Eil Nazir?
  3. ... the Todah and the Eil Nazir over the Shelamim?
  4. ... the Shelamim over the Bechor?
(d) Finally, what gives ...
  1. ... a Bechor precedence over Ma'aser Beheimah?
  2. ... Ma'aser Beheimah precedence over Chatas ha'Of?
  3. ... birds precedence over Menachos?
  4. ... a Minchas Chotei over a Minchas Nedavah?
  5. ... a Chatas ha'Of over an Olas ha'Of?
(a) What takes precedence, Ma'aser Beheimah or Olas ha'Of?

(b) If someone is obligated to bring both a Chatas ha'Of and an Olas ha'Of, which one does he declare Hekdesh first?

Answers to questions



(a) The Pasuk in Beha'aloscha discusses the inauguration of the Levi'im.
From where do we know that one of the bulls that Moshe initially took was for a Chatas and the other, an Olah?

(b) In what way does this Pasuk ("va'Asei es ha'Echad Chatas ve'es ha'Echad Olah") and "u'Par Sheini ben Bakar Tikach le'Chatas", appear to contradict one another?

(c) How do we therefore reconcile them? What do we learn from ...

  1. ... "u'Par Sheini ben Bakar Tikach le'Chatas"? In which regard did the Olah precede the Chatas?
  2. ... "va'Asei es ha'Echad Chatas ve'es ha'Echad Olah"? In which regard does the Chatas precede the Olah?
(a) We suggest that only the first Matanah of the Chatas ought to precede the Matanos of the Olah.
What is the basis of this suggestion?

(b) In Eretz Yisrael, they replied that having begun with the Matanos of the Chatas, it stands to reason that one completes them, before starting those of the Olah.
How did Ravina answer the Kashya?

(a) We ask which takes precedence, the Eivarim of an Olah or the blood of a Chatas.
How do we try to resolve the She'eilah by citing our Mishnah 'Dam Chatas Kodem le'Dam Olah'?

(b) On what grounds do we refute this proof?

(c) On what grounds do we refute a similar proof that Eimurei Chatas take precedence over Dam Olah via the inference from the same piece of Mishnah '*Dam Chatas* Kodem le'Dam Olah', but not Eimurei Chatas?

(d) So what is the outcome of the two She'eilos?

(a) We then ask which will take precedence if the blood of an Olah and that of an Asham both need to be sprinkled.
What claim does each have for the honor?

(b) How do we try to resolve this She'eilah from our Mishnah 'Dam Chatas Kodem le'Dam Olah'?

(c) We answer that the Tana needs to mention specifically Dam Chatas because of the Seifa 'Evrei Olah Kodmin le'Eimurei Chatas'.
Why could the Tana not have taught the same thing with regard to Eimurei Asham?

(d) How do we ...

  1. ... refute the proof that Dam Chatas takes precedence over Dam Asham from the Mishnah 'Chatas Kodem le'Asham'?
  2. ... prove that in fact, the Tana must be talking about Eimurim (and not Dam)?
(a) We suggest that an Asham ought perhaps to take precedence over a Chatas, 'she'Kein Yesh Lo Kitzvah'.
What do we mean by that?

(b) How do we counter this suggestion?

(c) The Tana gives an Asham precedence over a Todah because it is Kodshei Kodshim, and a Todah precedence over a Shelamim because it can be eaten for only one day.
Why do we suggest that perhaps ...

  1. ... A Todah and an Eil Nazir ought to take precedence over an Asham?
  2. ... Shelamim ought to take precedence? What 'advantage' does Shelamim have over Todah?
(a) We ask which takes precedence, Todah or Eil Nazir.
What is the criterion that makes each one a candidate?

(b) The answer lies explicitly in a Beraisa.
What does the Tana there say?

(c) Our Mishnah has already given a Shelamim priority over a Bechor.
Why do we nevertheless suggest that perhaps the reverse ought to be the case?

(d) The fact that a Bechor is holy from birth and can be eaten only by Kohanim however, does override the advantage that Ma'aser has over Bechor. Which advantage?

(a) The Tana gives precedence to Ma'aser over Ofos, for the two reasons specified in the Mishnah.
Why might we have said otherwise?

(b) What does Ravina bar Shilo say about Eimurei Kodshim Kalim that are taken out of the Azarah before the Zerikas Dam?

(c) Why might we have thought otherwise?

(d) In support of Ravina bar Shilo, we cite our Mishnah (with regard to Ma'aser's precedence over Ofos) 'Mipnei she'Hu Zevach, ve'Yeshno Kodshei Kodshim Damav ve'Eimurav'.
What problem do we have with the Tana's insertion of 'Damav'?

(a) We answer that the Tana inserts 'Damav' in order to compare 'Eimurav' to 'Damav'.
In which respect does it compare them?

(b) What does that prove?

(a) If Basar is taken out of the Azarah before the Zerikah, on what grounds does ...
  1. ... Rebbi Yochanan rule that it is Kasher?
  2. ... Resh Lakish rule that it is Pasul?
(b) What do we try to prove from here with regard to 'Eimurin she'Yatz'u ... '?

(c) We reject this proof however, on the grounds that they argue by Eimurin she'Yatz'u as well (in which case Rebbi Yochanan will disagree with Ravina bar Shiloh).
If that is so, why did Rebbi Yochanan and Resh Lakish choose to argue by Basar?

(d) How could Rebbi Yochanan then give his reason as 'Ho'il ve'Sofo Latzeis'?

Answers to questions

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