REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 100
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) Rav Mari establishes Rebbi Shimon in the Beraisa (who includes Pesachim
in the prohibition of Onan) literally.
How does he reconcile it with the
Mishnah in Pesachim, where the same Rebbi Shimon permits it?
(b) In which point does Rav Mari argue with Rav Asi, who made the same
distinction to explain the discrepancy by other Korbanos?
(c) Rav Ashi queried Rav Mari from Rebbi Shimon's proof (from the fact that
Chazal permitted an Onan to Tovel and eat his Pesach in the evening).
According to Rav Mari, what ought Rebbi Yehudah to have retorted?
(d) What did Rav Mari reply to that?
(a) Abaye too, interprets 'Pesach' literally. According to him, both cases
are speaking on the day of the deceased's death, only the Beraisa speaks
when he died before midday, and the Mishnah in Pesachim, when he died after
What difference does it make when he died?
(b) Considering that Abaye does not consider eating crucial to the Mitzvah
of Korban Pesach, why did the Chachamim waive Aninus Laylah in face of the
Korban Pesach, more than any other Korban?
(c) And he proves his point from a contradiction between two Beraisos.
What does the first Beraisa learn from the Pasuk in Emor (in connection with
a Kohen making himself Tamei for his unmarried sister) "Lah Yitama"?
(d) What happened to Yosef ha'Kohen when he refused to render himself Tamei
when his wife died on Erev Pesach?
(a) The second Beraisa discusses the Pasuk in Naso "le'Aviv, u'le'Imo,
le'Achiv u'le'Achoso Lo Yitamo Lahem be'Mosam".
About whom is the Torah
(b) Having taught us 'Aviv, Imo and Achiv', why does the Torah need to add
(c) In which way does this Beraisa appear to contradict the previous one?
(d) How does Abaye resolve the discrepancy?
(a) We try to refute this proof by establishing the author of the second
Beraisa as Rebbi Yishmael.
What does Rebbi Yishmael say?
(b) What would Rebbi Akiva then hold?
(c) Why would the Mitzvah of making himself Tamei override that of bringing
the Korban Pesach, which after all, carries with it a Chiyuv Kareis?
(d) On what grounds do we refute this suggestion?
(a) If Rebbi Akiva learns from ''Nefesh'', the prohibition of a Nazir making
himself Tamei for close relatives, what does he learn from "Meis"?
Answers to questions
(b) If a Nazir is forbidden to make himself Tamei for relatives, why does
the Torah then need to add non-relatives?
(c) Why do we Darshen relatives from Nefesh ... and not first non-relatives?
(d) Having written "Al Nefesh Meis Lo Yavo", why does the Torah find it
necessary to add ...
- ... "Aviv"?
- ... "Imo"?
- ... "Achiv"?
- ... "Achoso"
(a) According to Rava, even if the relative died after midday, the Onan is
only permitted to Tovel and eat his Pesach after nightfall under certain
(b) What did Rav Ada bar Masna mean when he queried Rava 'Mai de'Havah
(c) Why did he not ask the same Kashya on Abaye?
(d) What did Ravina reply?
(e) What did Rava comment to Rav Ada bar Masna?
(a) Ravina actually based his answer on a statement of Rabah bar Rav Huna
with reference to a Beraisa. The Tana there gives Yom Shemu'ah the Din of
Yom Kevurah with regard to Shiv'ah and Sheloshim.
What does he mean by Yom
(b) And to what does he compare Yom Shemu'ah with regard to the Korban
(c) Why did the Tana then mention Korban Pesach, seeing as the same applies
to other Kodshim?
(d) In the case of Likut Atzamos, who collected the bones?
(a) What does the Tana mean when he concludes 'Echad Zeh ve'Echad Zeh Tovel
ve'Ochel Kodshim la'Erev'?
(b) How does this create a discrepancy in the Beraisa?
(c) Rav Chisda establishes a Machlokes Tana'im.
What is the Machlokes?
(d) Even if Leil Kevurah is Asur mi'de'Rabbanan regarding other Kodshim, why
did the Chachamim not permit eating the Korban Pesach, in order to fulfill
the Mitzvah of Pesach?
(a) Rabah bar Avuhah answers that the Seifa speaks about a Shemu'ah, Likut
Atzamos, and Kevurah which took place before Sheki'as ha'Chamah.
basis does the Tana permit even Achilas Kodshim in such a case?
(b) Whereas the Reisha speaks when they took place after Sheki'as ha'Chamah,
where the Tana gives Yom Shemu'ah the Din of Yom Likut Atzamos, but not of
What is now the difference between Yom Likut Atzamos and Yom
Kevurah in this regard?
(c) Why do the Chachamim differentiate between Achilas Kodshim and Achilas
Pesachim on Yom Shemu'ah and Yom Likut Atzamos?
(d) Then why are they stringent with regard to Leil Kevurah (even though it
too, is only mi'de'Rabbanan)?
(a) How does Rav Ashi explain 'Echad Zeh ve'Echad Zeh, Tovel ve'Ochel
(b) How does this explanation dispense with the discrepancy?
(c) Why do we dismiss Rav Ashi's explanation as a joke?
(a) Rav Chisda presents Leil Kevurah a Machlokes. The Tana Kama in a
Beraisa gives the time period for Aninus as the entire day of death.
are the ramifications of Aninus?
(b) What problem do we have with Rebbi, who says 'Kol Z'man she'Lo Nikbar'?
Why can he not mean literally that, once he has been buried, Aninus no
(c) So how does Rav Sheishes establish Rebbi, if not on the day of death?
(a) Rav Yosef queries Rav Sheishes from the Beraisa 'ha'Shome'a al Meiso
ve'ha'Melaket Atzamos, Tovel ve'Ochel be'Kodshim la'Erev'.
What can we
extrapolate from there?
(b) What is now Rav Yosef's Kashya?
(c) So Rav Yosef amends the Tana Kama to 'Ad Masai Mis'onenin Alav? Kol Oso
What does Rebbi then say?
(d) On what basis does Rebbi Yirmiyah object to Rav Yosef's explanation?
(a) So how does Rebbi Yirmiyah interpret the Machlokes? Leaving the Tana
Kama intact, how does he amend Rebbi?
(b) What have we now proved from here?
(a) What does Rava extrapolate from the fact that Rebbi holds Leil Kevurah
is Asur mi'de'Rabbanan? What causes him to say that?
Answers to questions
(b) He queries this however, from another Beraisa, where Rebbi Yehudah
extrapolates from Aharon's words (in Parshas Shemini, in connection with
Aninas Laylah) "Hein Hayom Hikrivu" that the night after the death of his
sons, Aharon was permitted to eat Kodshim, but that in future, it would be
Why the distinction?
(c) What did Rebbi say? What problem does that create?
(d) How do we reconcile Rebbi's two statement?