REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 99
ZEVACHIM 99-100 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of
love for the Torah and for those who study it.
(a) What does Resh Lakish learn from the Pasuk in Tzav "ha'Kohen Ha'mechatei
(b) How does he reconcile this with the fact that even though only one Kohen
sprinkles the blood of a Korban, all the Kohanim eat it?
(c) What nevertheless forces us to interpret "Yochlenah" to 'Yechalkenah'
(receives a portion)?
(d) How do we know that a Kohen Katan is permitted to eat Kodshei Kodshim?
(a) How do we then explain the fact that a Ba'al-Mum receives a portion of
Kodshim, even though he is not fit to bring it? What do we learn from the
Pasuk in Tzav "*Kol Zachar* ba'Kohanim Yochal Osah"?
(b) Why do we prefer to include a Ba'al-Mum from "Kol Zachar" rather than a
(c) On what grounds do we reject the suggestion that we ought to include a
T'vul-Yom, because at nightfall, he will automatically become fit to receive
(d) How does Rav Yosef learn this from the word "Yochlenah"?
(a) Resh Lakish asks whether a Kohen Ba'al-Mum who is Tamei received a
portion of Kodshim. Why might we think that he ...
(b) Rabah resolves the She'eilah from a Beraisa concerning a Kohen Gadol
Onan, who brings Korbanos, but who may not eat them.
- ... does?
- ... does not?
What does the Tana
say there that makes the point?
(a) Rav Oshaya asks whether a Tamei Kohen receives a portion of Korbenos
Why must this be speaking about a Korban that is brought when most
of the Tzibur is Tahor?
(b) Why might he receive a portion even though he is not permitted to eat?
(c) How do we resolve the She'eilah?
(a) The Mishnah in Chagigah requires a Kohen Onan and a Kohen Mechusar
Kipurim to Tovel for Kodesh.
How does Rebbi Ami Amar Rebbi Yochanan
reconcile this with our Mishnah, which permits an Onan to touch Kodshim?
(b) Why does he not then require Ha'arev Shemesh (nightfall) as well?
(c) How do we reconcile this with Rabah bar Rav Huna, who maintains that
once the Kohen Tovels, his Aninus returns?
(a) What problem does establishing the Mishnah in Chagigah when there was
Hesech ha'Da'as, create? What did Rebbi Yustai b'Rebbi Masun Amar Rebbi
Yochanan say about Hesech ha'Da'as?
(b) Why will establishing the Mishnah by Hesech ha'Da'as from Tum'as Sheretz
only, not solve the problem?
(c) What additional problem do we have, based on the fact that the Tana
there requires Tevilah for Kodesh but not for Terumah?
(d) So how does Rebbi Yirmiyah establish the Mishnah in Chagigah to dispense
with all these Kashyos? What sort of Hesech ha'Da'as is the Tana referring
(a) On what grounds do we object to Rebbi Yirmiyah's explanation?
(b) We overrule the objection however, with a Beraisa, which states that if
someone who is walking with a basket (in which there is a metal shovel) on
his head claims that he was careful about Tum'ah that renders the basket
Tamei, but not the spade?
(a) Why does the spade not render the basket Tamei anyway?
Answers to questions
(b) How does Rava establish the case to explain why the spade does not
render Tamei the contents of the basket?
(c) What does this Beraisa prove?
(d) When word of all this reached Rebbi Aba bar Mamal, he put a spoke in its
wheel, by quoting Rebbi Yochanan Amar Rebbi.
What dual ruling did he issue
about a Terumah that is a Shelishi?
(e) What does this prove?
(a) What do we extrapolate from our Mishnah 've'Eino Cholek Le'echol
(b) How does Rebbi Yirmiyah mi'Difti reconcile this with the Mishnah in
Pesachim, which permits him to eat the Korban Pesach, but not Kodshim?
(c) Rav Asi establishes the Mishnah in Pesachim when the deceased that was
buried on the fourteenth also *died* on the fourteenth, whereas our Mishnah
is speaking when he died already on the thirteenth.
What is the
(d) Why, in the former case, did the Chachamim therefore differentiate
between the Korban Pesach and other Korbanos?
(a) Who is the author of the principle 'Aninus Laylah (the night after the
(b) What does Rebbi Yehudah say?
(c) What is Rebbi Shimon's proof?
(d) How do we then explain the Beraisa where Rebbi Shimon forbids an Onan to
send his Korban through a Sheli'ach?
(a) Rebbi Shimon in another Beraisa, forbids a Kohen Onan to bring a Todah
as well as a Shelamim.
Why does he need to include an Olah in the
prohibition independently? What do Shelamim and Todah have in common, in
this regard, that an Olah does not?
(b) From where do we know that one can fulfill the Mitzvah of Simchah with
(c) Once we know Olah, why would we not automatically include in the
- ... a Shelamim?
- ... a Todah?
(d) From which word do we learn all of these?
- ... Bechor, Ma'aser and Pesach?
- ... Chatas ve'Asham (even after we know Bechor, Ma'aser and Pesach as well)?
(a) What do we still incorporate in the prohibition Of Onan from the Pasuk
"ve'Im Im Zevach Shelamim Korbano"?
Answers to questions
(b) What problem does this Beraisa create with our interpretation of Rebbi
Shimon's previous ruling 'Onan Eino Meshale'ach Korbenosav'?
(c) Rav Chisda answers 'Pesach K'dei Nasvah' (the Tana mentions Pesach
together Bechor and Ma'aser, even though it is not really compatible with
How does Rav Sheishes interpret 'Pesach' to answer the Kashya?
(d) Having already mentioned 'Shelamim', why does the Tana then find it
necessary to add the Chagigah?