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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 103


(a) Who received the skin of Kodshei Kodshim?

(b) What does our Mishnah learn from the Pasuk in Tzav (in connection with the skin of an Olah) "ve'ha'Kohen ha'Makriv *Olas Ish*"?

(c) Does this mean that they did not receive the skin of an Olah that was Shechted she'Lo li'Shemah?

(d) Is there any difference between the Olah of a man and the Olah of a woman regarding the skin of an Olah?

(a) From where do we know that the skin of other Kodshei Kodshim (besides the Olah) also goes to the Kohanim?

(b) What Pircha might we have asked on this from the Mizbe'ach?

(c) How do we reject this Pircha?

(a) Rebbi Yehudah in a Beraisa learns from "Olas Ish", to exclude Olas Hekdesh, which Rebbi Chiya bar Yosef interprets as 'P'rat le'Olah ha'Ba'ah min ha'Mosros'.
What does he mean by that?

(b) We query this however, according to the Tana who holds 'Mosros le'Nidvas Yachid'. What do we mean?

(c) And we answer with a statement by Rava based on a Pasuk in Tzav "Hi *ha'Olah* al Mokdah al ha'Mizbe'ach".
What does Rava learn from there?

(d) How will this answer our Kashya?

(a) According to Rebbi Aivu Amar Rebbi Yanai 'P'rat le'Olas Hekdesh' refers to someone who designates his Olah to Bedek ha'Bayis. We cite a Machlokes in this regard, whether Kedushas Bedek ha'Bayis takes effect mi'd'Oraysa or only mi'de'Rabbanan.
What are the ramifications of that Machlokes?

(b) Why is precluding the Kohanim from receiving the skin obvious according to those who hold that Kedushas Bedek ha'Bayis is min ha'Torah?

(c) In fact, it also applies according to those who hold that it does not.
Why is that?

(d) Rav Hamnuna queried Rav Nachman, who quoting Rabah bar Avuhah, concurs with Rebbi Yanai's explanation.
What problem did he have with this ruling, based on the fact that it is the opinion of Rebbi Yehudah in a Beraisa?

(a) We learned in a Beraisa that six were designated for Nedavah.
Six what?

(b) If, according to Rebbi Yehudah, these were in order to place the Mosaros, with which they would purchase Olos, what happened to the skin?

(c) On what basis did Rebbi Nechemyah (or Rebbi Shimon) object to that?

(d) What did Yehoyada ha'Kohen Darshen from the Pasuk in Vayikra "Ashom Asham, Asham Hu la'Hashem"?

(a) What did Yehoyada mean here by 'Mosar Chatas'?

(b) From where do we know that, according to Yehoyada, the skin of Mosaros goes to the Kohanim?

(c) How do we see from this Beraisa that Rebbi Yehudah retracted from his original viewpoint?

(d) How does Rav Hamnuna then establish Rebbi Yehudah "Olas Ish", 'P'rat le'Olas ha'Kodesh'? What is the case?

(a) This latter D'rashah follows the opinion of Rebbi Yehoshua in a Mishnah in Shekalim. In a case where someone declared all his property Hekdesh (Bedek ha'Bayis), what, according to Rebbi Eliezer, does one do with animals that are fit for the Mizbe'ach, assuming they are ...
  1. ... males?
  2. ... females?
(b) Why not just ...
  1. ... redeem them all and give them to Bedek ha'Bayis?
  2. ... offer them all as Shelamim?
(c) According to Rebbi Yehoshua, one offers the male animals as Olos.
What does one do with the females?

(d) Seeing as Rebbi Yehoshua considers the males Hekdesh Mizbe'ach, why, according to Rebbi Yehudah, does the skin not go to the Kohanim, like the skin of other Kodshei Kodshim?

(a) What objection does Rav Sima'i bar Chilka'i initially raise with regard to the D'rashah of Rebbi Yossi b'Rebbi (a third opinion) in the Beraisa "Olas Ish", 'P'rat le'Olas Geirim'?

(b) How did Ravina interpret "Olas Geirim'?

(c) What do the Rabbanan Darshen from "Or ha'Olah"? What does it come to incorporate?

(a) Our Mishnah already Darshened "Olas Ish", Olah she'Alsah le'Ish'.
What exactly, does this come to preclude?

(b) And what does the Tana Kama of the Beraisa include from ...

  1. ... "Or ha'Olah"?
  2. ... "Asher Hikriv"?
(c) And what does it exclude from "Or *ha'Olah*"?

(d) From where does Rebbi Yishmael learn that the skins of other Kodshei Kodshim have the same din as those of an Olah?

Answers to questions



(a) Rebbi, in the same Beraisa, disagrees with the previous Tana'im.
What does he say about the skin of Korbanos?

(b) How do we see this by ...

  1. ... Parim ha'Nisrafin u'Se'irim ha'Nisrafin?
  2. ... Chatas, Asham and Zivchei Shalmei Tzibur?
  3. ... Kodshim Kalim?
(c) In what way is Olah unique, according to Rebbi? What makes it the only Korban whose skin is given independently to the Kohanim?
(a) What does Rebbi learn from the Pasuk "Or ha'Olah Asher Hikriv ... *Lo Yih'yeh*"?

(b) Why do we need a Pasuk to preclude a T'vul Yom, a Mechusar Kipurim and an Onan from receiving the skin? Why might we have thought that they would?

(c) Why do the Rabbanan in the Beraisa need to learn the skin of Kodshei Kodshim from a Pasuk? Why do they not learn it from a 'Kal-va'Chomer', like Rebbi Yishmael?

(a) What does Rebbi Yishmael learn from "Asher Hikriv"?

(b) The reason that he does not learn it from "Lo Yih'yeh" (like Rebbi) is because he needs "Lo Yih'yeh" for a 'Gezeirah-Shavah', as Rebbi Yochanan taught.
What does he learn from "Lo Yihyeh" from Asham?

(c) Why must the 'Gezeirah-Shavah' be 'Mufneh' (superfluous)? What 'Pircha' could we otherwise ask?

(d) How is it indeed 'Mufneh'?

(a) What happens to the skin of Kodshim that became Pasul ...
  1. ... before the Hefshet (the flaying of the skin)?
  2. ... after the Hefshet?
(b) What did Rebbi Chanina, the S'gan (deputy) Kohen Gadol attest?

(c) Rebbi Akiva extrapolated from his words that if a Bechor is found to be a T'reifah after the flaying, the skin is permitted.
Under what condition is he speaking?

(d) What makes the skin of a Bechor different than the skin of the other Kodshim that we have been discussing?

(e) On what basis did the Chachamim reject his proof?

(a) What observation do we make regarding the previous Mishnah 'Whenever the Mizbe'ach does not acquire the Basar, the Kohanim do not acquire the skin'?

(b) Why do we establish this like Rebbi Elazar b'Rebbi Shimon? What does he say about the blood permitting?

(c) On what basis does the skin therefore remain forbidden to the Kohanim?

(d) We extrapolate from our current Mishnah that the author must then be Rebbi.
Why is that? What does Rebbi say?

(a) How does Abaye reconcile the Reisha of the Mishnah like Rebbi? Why does the Mishnah present a blanket Isur, when according to Rebbi, there is a Heter (if the skin was flayed before the Zerikah)?

(b) And how does Rava reconcile the Seifa with Rebbi Elazar b'Rebbi Shimon?
How does he interpret 'Kodem Hefshet' and 'Achar Hefshet'?

Answers to questions

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