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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 90

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!


(a) The Mishnah in Me'ilah discusses Kodshim Kalim which are taken out of the Azarah before the Zerikah. Rebbi Eliezer says 'Ein Mo'alin Bahen, ve'Ein Chayavin Aleihen Mishum Pigul, Nosar ve'Tamei'.
What does Rebbi Akiva say?

(b) How do we initially correlate Ravina bar Shilo (who rules 'Pasul') with the Mishnah in Me'ilah?

(c) On what grounds does Rav Papa reject this explanation? How does he establish the Beraisa?

(d) According to Rav Papa ...

  1. ... what is the basis of the Machlokes Tana'im?
  2. ... like whom will Ravina bar Shilo hold?
(a) What did Rav Papa say with regard to the same Machlokes regarding the Sh'tei ha'Lechem that were taken out of the Azarah? In which case do they argue?

(b) What will they both hold in a case where the Sh'tei ha'Lechem are still outside whilst the Zerikah is being performed?

(c) How do we explain the discrepancy? Why does even Rebbi Akiva agree that 'Ein Zerikah Mo'eles le'Yotzei', in the case of the Sh'tei ha'Lechem?

(d) We learned in our Mishnah that 'Ofos Kodmos li'Menachos' because they are Miynei Damim, and that 'Minchas Chotei Kodem le'Minchas Nedavah' because it atones for a sin.
Why might we have thought that ...

  1. ... Menachos should take precedence over Ofos?
  2. ... a Minchas Nedavah should take precedence over a Minchas Chotei?
(a) We ask which takes precedence, a Minchas Sotah or a Minchas Nedavah.
What are the criteria involved?

(b) On what grounds do we ...

  1. ... initially extrapolate from our Mishnah 'Minchas Chotei Kodemes le'Minchas Nedavah', 'Ha Minchas Sotah, Lo'?
  2. ... refute that? What reason does the Tana give for a Minchas Chotei taking precedence over a Minchas Nedavah?
(c) How do we attempt to resolve the She'eilah from the Beraisa 'Zu Kodemes le'Zu, she'Zu Ba'ah min ha'Chitin, ve'Zu Ba'ah min ha'Se'orin'? What do we think this is referring to?
(a) On what grounds do we initially object to the suggestion that the Tana is referring to the precedence of a Minchas Chotei over a Minchas Sotah?
What other reason ought the Tana to have given?

(b) How do we counter this argument?

(c) How do we resolve both problems with one stroke?

(a) The Torah writes in Vayikra (in connection with the Korban for 'Shemi'as Kol') "Ve'hikriv es Asher la'Chatas Rishonah".
What is the problem with this Pasuk?

(b) Then why does the Torah write "Rishonah"?

(c) Will this apply even to ...

  1. ... a Chatas Beheimah and an Olas Beheimah?
  2. ... a Chatas ha'Of and an Olas Beheimah?
(d) To whom does this latter case apply? Who was obligated to bring both?
(a) What do we now learn from ...
  1. ... "ve'es ha'Sheini Ya'aseh Olah"?
  2. ... "u'Par Sheini ben Bakar Tikach le'Chatas" (see beginning of previous Amud)?
  3. ... "Ve'hikriv es Ashar la'Chatas Rishonah"?
(b) What does Rebbi Eliezer in a Beraisa mean when he says ...
  1. ... (with regard to the Korban Oleh ve'Yoreid of Tum'as Mikdash) 'Kol Makom she'Nischalfah Chatas, Chatas Kodemes'?
  2. ... 've'Ka'an she'Nischalfah Olah, Olah Kodemes'.
    What does this refer to?
  3. ... 'Chol Makom she'Shenayim Ba'in Tachas Echad, Chatas Kodemes'? What case is he referring to?
(c) What problem does this create with what we just learned?

(d) How does Rava reconcile the two? How do we explain Rebbi Eliezer?

Answers to questions



(a) In what order of precedence does the Beraisa place goats, lambs, rams and bulls?

(b) How do we initially establish this Beraisa, posing a Kashya on the Beraisa, which always gives priority to a Chatas?

(c) How do we therefore establish it to answer the Kashya?

(d) What is the reason for this sequence? Why do ...

  1. ...Parim precede Eilim and Eilim, Kevasim?
  2. ... Kevasim precede Izim (bearing in mind that both are Olos)?
(a) A Beraisa gives the Par Kohen Mashi'ach precedence over the Par He'elam Davar shel Tzibur, and the Par He'elam Davar over the Sa'ir of the Nasi.
To which does the Tana give precedence, between the Par Avodas-Kochavim and the Sa'ir Avodas-Kochavim?

(b) What is the problem with this?

(c) How do we partially parry this Kashya from the Reisha of the Beraisa?

(d) What still remains difficult?

(a) In Eretz Yisrael, they cited Rava bar Mari, who points to a missing 'Alef' in 'Chatas Avodas-Kochavim'.
How does that answer the Kashya?

(b) Ravina answers with the word "ka'Mishpat".
What does that teach us?

(c) How does this enable us to adjust the answer that we gave in the previous Beraisa (regarding the Parei ha'Chag)?

(a) In a case where a Chatas ha'Of, an Olas Beheimah and a Ma'aser Beheimah are waiting to be brought, what problem do we have in starting with the ...
  1. ... Chatas ha'Of?
  2. ... Ma'aser?
  3. ... Olas Beheimah?
(b) We conclude 'Hacha Targimu Miyn Zevach Adif'.
What do we mean by ...
  1. ... 'Hacha'?
  2. ... 'Miyn Zevach Adif'?
(c) On what basis do we give Ma'aser Beheimah priority over Olas Beheimah?

(d) What did they answer in Eretz Yisrael? Why is that?

(a) We already learned that a Chatas generally precedes an Asham.
What makes an Asham Metzora different?

(b) All Ashamos must be in their second year, except for two.
Which two?

(c) What other distinction marks the Asham Nazir and Asham Metzora?

(d) Just as they are brought first, so too, are they eaten first, our Mishnah teaches us.
What is the Tana referring to?

(a) What takes precedence, between yesterday's Shelamim on the one hand, and today's Shelamim or today's Chatas and Asham (according to Rebbi Meir) on the other?

(b) What do the Chachamim say?

(c) What does the Tana say about the Kohen's manner of how to eat Kodshei Kodshim? From where do we learn this?

(d) He is permitted to add spices of Chulin, and according to Rebbi Shimon, even spices of Terumah.
On what grounds does Rebbi Meir dispute this?

(a) What do we ask with regard to Tadir and Mekudash?

(b) We try to resolve this She'eilah from the Mishnah 'Temidin Kodmin le'Musafin'.
What do we prove from there?

(c) How do refute this proof?

(d) Similarly, we try to prove from the Mishnah 'Musfei Shabbos Kodmin le'Musfei Rosh Chodesh', and then from 'Musfei Rosh Chodesh Kodmin le'Musfei Rosh Hashanah' that Tadir takes precedence over Mekudash.
How do we refute these proofs?

Answers to questions

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