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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 106

ZEVACHIM 106 - dedicated by Lee and Marcia Weinblatt in honor of the birth of their grandson, Binyomin Yitzchok (Benjamin Isaac), to Aliza and Kenny Weinblatt of Teaneck, NJ.


(a) According to the Rabbanan of Rebbi Shimon (who need "el mi'Chutz la'Machaneh" by Yom Kipur for the Din of Tum'as Begadim outside the Machanic Shechinah, there is no 'Gezeirah-Shavah' to teach us to burn Parim ... ha'Nisrafin on the east of Yerushalayim.
So where did they then burn them?
Why is that?

(b) What does Rebbi Yossi Hagelili in the Beraisa mean, when, based on the Pasuk in Vayikra "al Shefech ha'Deshen Yisaref", he says that a 'Beis ha'Deshen' is required?

(c) This is the opinion of the Tana Kama in another Beraisa.
How does Rebbi Eliezer ben Ya'akov there interpret the word "Shefech"?

(d) Rava extrapolated from there that the Rabbanan who argue with Rebbi Yossi Hagelili are in fact, Rebbi Eliezer ben Ya'akov. On what grounds did Abaye disagree with Rava?

(a) The Beraisa states that the 'Soref' is Metamei Begadim.
Which two people does the Tana preclude?

(b) How does the Tana define 'Soref'?

(c) And what does he learn from the Pasuk in Acharei-Mos "ve'ha'Soref *Osam*"?

(d) According to Rebbi Shimon, "Osam" comes to preclude someone who assists with the burning after the Basar has burned completely (like we learned in our Mishnah).
How does Rava establish the ramifications of this Machlokes?

***** Hadran Alach 'T'vul Yom' *****

***** Perek ha'Shochet ve'ha'Ma'aleh *****


(a) The Tana Kama of our Mishnah that someone who Shechts Kodshim and burns them outside the Azarah in one He'elam is Chayav.
What are the ramifications of this ruling?

(b) What does Rebbi Yossi Hagelili say?

(c) How do the Rabbanan prove their point from a case of someone who Shechted Kodshim inside the Azarah and burned them outside?

(a) The Tana Kama declares Chayav a Tamei person who eats Kodshim, irrespective of whether they are Tahor or Tamei.
What does Rebbi Yossi Hagelili say?

(b) How do the Rabbanan prove their point from the case of a Tamei person who ate a Tahor Korban?

(c) What do we learn from the Pasuk in Tzav (in connection with someone who eats a Shelamim) "ve'Tum'aso Alav Ve'nichresah"?

(a) What do we learn from the Pasuk in Acharei-Mos ...
  1. ... "ve'el Pesach Ohel Lo Hevi'o Lehakriv Korban la'Hashem ... ve'Nichras"?
  2. ... "Hishamer Lecha Pen Ta'aleh Olosecha be'Chol Makom ... "?
  3. ... "O Asher Yishchat mi'Chutz la'Machaneh ... "ve'el Pesach Ohel Lo Hevi'o ... ve'Nichras"?
(b) What problem are we left with?

(c) We reject the initial suggestion that the Azharah for Shechutei Chutz lies in the Pasuk "ve'Lo Yizbechu Od es Zivcheihem", because it is needed for Rebbi Elazar.
What does Rebbi Elazar Darshen from there, regarding Shechting an animal to Markulis?

(d) How does Rabah try to reinstate the initial suggestion by making two D'rashos out of "ve'Lo Yizbechu Od es Zivcheihem"?

Answers to questions



(a) We reject Rabah's suggestion too however, on the basis of a Beraisa.
Having already learned an Onesh and an Azharah for Ha'ala'as Chutz, what does the Tana learn from the Pasuk in Acharei-Mos ...
  1. ... "Lema'an Asher Yavi'u B'nei Yisrael es Zivcheihem Asher Heim Zovchim al-P'nei ha'Sadeh"?
  2. ... "Ve'hevi'um la'Hashem"?
  3. ... "ve'Lo Yizbechu Od"?
(b) And what do we then learn from the Pasuk "Chukas Olam Tih'yeh Zos Lachem le'Dorosam"?
(a) So Abaye learns the Onesh by Shechitas Chutz from a 'Kal va'Chomer from Ha'ala'as Chutz.
How does he do that?

(b) Ravina asked Rav Ashi that, by the same token, the Torah ought not to write a specific La'av by Cheilev, because we could learn it with a 'Kal 'va'Chomer from Neveilah.

(c) How did Rava refute this Kashya as well as a similar Kashya from Sheratzim Temei'im?

(d) Why can we not learn Cheilev using the same 'Kal va'Chomer' from ...

  1. ... Orlah and K'lai ha'Kerem?
  2. ... Shevi'is?
8) What do we mean when we conclude that we cannot learn Cheilev from Terumah (or from any of the above, for that matter), because they are not 'Hutar mi'Chelalam'.
In what way is Cheilev Hutar mi'Chelalo?


(a) Based on the current 'Kal va'Chomer' regarding the Azharah on Shechutei Chutz, what problem does Rava have with Pesach and Milah? What ought we to learn from 'Mosir be'Pesach'?

(b) What did Rav Kahana say, when Rav Ashi put this Kashya to him? Why could we not learn Pesach from 'Mosir'?

(c) What problem do we have with learning the Azharah of Shechutei Chutz from that of Ha'ala'as Chutz with a 'Kal- va'Chomer', like Abaye currently suggests?

(a) So we finally quote Rebbi Yochanan.
How does Rebbi Yochanan (on the following Amud) learn Shechutei Chutz from Ha'ala'as Chutz, in a way that does not allow Pirchos?

(b) Rava learns it from the Pasuk "Sham Ta'aleh Olosecha, ve'Sham Ta'aseh". How does he learn it from there?

Answers to questions

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