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Zevachim 115

ZEVACHIM 115 - anonymously dedicated by an Ohev Torah and Marbitz Torah in Baltimore, Maryland, formerly of Ramat Beit Shemesh, Israel.


(a) On what basis does Rav Huna object to Rav Ila'i Amar Resh Lakish (who holds that one is Chayav Shechutei Chutz for an Asham she'Lo bi'Zemano she'Lo li'Shemo ... )?

(b) How will he then establish the Mishnah in the first Perek validating all Kodshim that are Shechted she'Lo li'Sheman?

(c) What is the Din of a Pesach that one brings all year round she'Lo li'Shemo (as a Shelamim)?

(d) Bearing in mind that it is Pasul li'Shemo, how does Ula reconcile his objection with this ruling?

(a) In the Parshah of Shechutei Chutz, the Torah could have written " ... Asher Yishchat ba'Machaneh O Asher Yishchat mi'Chutz la'Machaneh, ve'el Pesach ... Lo Hevi'o". The Beraisa includes Olas Mechusar Z'man be'Ba'alim plus two other Korbanos from "Shor, O Kesev O Eiz" (which are superfluous) mentioned there.
What are the other two?

(b) What does the Tana conspicuously omit?

(c) Why can the Tana not be talking about ...

  1. ... an Asham bi'Zemano (bi'Shemo)?
  2. ... an Asham she'Lo bi'Zemano, li'Shemo?
(d) Perhaps the Tana is talking about li'Shemo, and he is Chayav ba'Chutz, since he would be Chayav bi'Fenim she'Lo li'Shemo?
(a) How must the Beraisa then be speaking? What does this prove?

(b) We reject the proof however, by establishing the case by bi'Zemano she'Lo li'Shemo, but the author is Rebbi Eliezer. What does Rebbi Eliezer say about an Asham she'Lo li'Shemo bi'Fenim?

(c) Why does the Tana then mention Asham and not Chatas?

(d) What is wrong with establishing the Beraisa by bi'Zemano and li'Shemo, and the Chidush by Asham will extend to Chatas too?

(e) Seeing as an Asham (or a Chatas) she'Lo li'Shemo bi'Fenim is Pasul, why, according to Rebbi Eliezer, is one then Chayav for Shechting it ba'Chutz she'Lo li'Shemo?

(a) The Beraisa discusses an 'Olah Mechusar Z'man be'Gufah and a Chatas bein be'Gufah bein be'Ba'alim'.
On what grounds do we reject the text 'Yachol she'Ani Marbeh Olah Mechusar Z'man ... '? How do we account for that text?

(b) What is ...

  1. ... 'Olah Mechusar Z'man be'Gufah'?
  2. ... 'Chatas ... be'Ba'alim'?
(c) What do we extrapolate from the fact that the Tana omits Asham?

(d) What is the case of Asham Mechusar be'Ba'alim? Which Asham are we talking about?

(a) Why can the Tana not be referring to Asham li'Shemo?

(b) So the Tana must be talking about she'Lo li'Shemo.
On whom does this pose a Kashya?

(c) Here too, we establish the Beraisa like Rebbi Eliezer.
Is the Tana speaking in a case of li'Shemo or she'Lo li'Shemo? Why is he Patur?

(d) So why did he only mention Chatas, and not Asham?

(a) According to Rav Huna, on what grounds do the Rabbanan agree with Rebbi Eliezer in this ruling?

(b) Then what forces Rav Huna to establish the author as Rebbi Eliezer?

(c) In addition, the Rabbanan do not learn Asham from Chatas, and we would not automatically learn one from the other.
If the Tana had wanted to mention only one, why would it have been preferable to mention Asham rather than Chatas?

(a) When Rav Dimi came from Eretz Yisrael, he cited a Beraisa of bei bar Liva'i, which hinted at a Pasuk which includes Olas Mechusar Z'man be'Ba'alim and Asham Nazir and Asham Metzora in the Din of Shechutei Chutz, but failed to pinpoint it.
Which Pasuk did Ravina point to?

(b) How do we ...

  1. ... prove Rebbi Chilkiyah bar Tuvi right from there
  2. ... try to refute the proof?
(c) Rav Nachman bar Yitzchak rejects this answer however, based on Rav Dimi's Kashya on bar Livai's Beraisa from a Beraisa cited by Levi.
What does the Tana of Levi's Beraisa say about an Asham Nazir and an Asham Metzora which were Shechted ...
  1. ... she'Lo li'Sheman?
  2. ... Mechusar Z'man be'Ba'alim or in their second year?
(a) How did Rav Dimi establish the Beraisos to resolve the discrepancy? What does this prove?

(b) Rav Ashi gave the same answer to resolve the discrepancy between the first Beraisa (which we established earlier bi'Zemano like Rebbi Eliezer) and our Mishnah. To which statement in our Mishnah is he referring?

(c) Now that we have established bar Livai's Beraisa (rendering Chayav, Asham Nazir and Metzora ba'Chutz Chayav, by she'Lo bi'Zemano), how does Rav Huna establish the case, to reconcile it with own opinion?

(d) And he bases this on a ruling of Rav that he himself quoted.
What did Rav say about an Asham that has been disqualified from being sacrificed, and that he sent into the field to become blemished, but Shechted before it had a chance to do so?

Answers to questions



(a) What does the Beraisa extrapolate from ...
  1. ... the word "Olah" (in connection with Shechutei Chutz) with regard to the following items 'B'sar Chatas, Asham and Kodshei Kodshim and Kalim, Moser ha'Omer, Sh'tei ha'Lechem and Lechem ha'Panim, and Sheyarei Menachos'?
  2. ... the Pasuk "Asher Ya'aleh Olah O Zavach", with regard to 'ha'Yotzek, ha'Bolel, ha'Poses, ha'Mole'ach, ha'Meinif, ha'Magish, ha'Mesader ha'Shulchan, ha'Meitiv es ha'Neiros and ha'Kometz ve'Hamekabel ba'Chutz'?
(b) Rav Chanah bar Rav Ketina quoting Rav Asi, cited the Pasuk "Va'yishlach es Na'arei B'nei Yisrael Va'ya'alu Olos" in front of Rav Chisda.
Who were the "Na'arei B'nei Yisrael"?

(c) What did he mean when he commented on the Pasuk, 'u'Paskeih'?

(d) What did Rav Chisda have in mind to ask him from our Mishnah?

(a) What else did Rav Chisda hear from Rav Chanah in the name of Rav Ada bar Ahavah, in connection with the Olah that Yisrael brought at Har Sinai, vis-a-vis Hefshet and Nitu'ach?

(b) Why did he then change his mind about asking the previous Kashya from our Mishnah?

(c) Besides informing us that before the Mishkan was built, Bamos were permitted, what does the Tana say about ...

  1. ... the type of animals that could be brought? What was the solem restriction?
  2. ... the category of Korban? Which was the only category that could be sacrificed?
(d) What does the Beraisa say about Nochrim nowadays?
(a) What does the Tana say in respect of ...
  1. ... who performed the Avodah?
  2. ... Hefshet ve'Nitu'ach? How does this clash with Rav Chana's previous rulings?
(b) What did Rav Chanah reply?

(c) If Rebbi Yehoshua ben Korchah in a Beraisa, interprets "ha'Kohanim" in the Pasuk "ve'Gam ha'Kohanim ha'Nigashim el Hashem Yiskadashu", as Bechoros, what does Rebbi say?

(d) Why will Rebbi's explanation tie up nicely with the Pasuk in Shemini "Hu Asher Diber Hashem bi'Kerovai Ekadesh"?

(a) According to Rebbi Yehoshua ben Korchah, "Hu Asher Diber Hashem ... " refers to the Pasuk in Tetzaveh "Ve'no'adti Shamah li'Venei Yisrael Ve'nikdash bi'Chevodi". What does that mean? How does he read "bi'Chevodi"?

(b) How did Moshe understand this Pasuk when it was said to him?

(c) Based on what we just said, what did Moshe tell Aharon after his two sons died?

(a) What was Aharon's reaction to Moshe's comforting words?

(b) David Hamelech too, advocated silence in face of the Midas ha'Din, when he wrote in Tehilim "Dom Hashem Ve'hischolel Lo".
What did he mean by "Ve'hischolel Lo"?

(c) What did Shlomoh say (in Koheles) about this?

(d) What reward did Aharon receive for his silence?

(a) How did Rebbi Chiya bar Aba Amar Rebbi Yochanan read the Pasuk in Tehilim "Nora Elokim mi'Mikdashecha"? What does it then mean?

(b) And how does Rav Chanah bar Rav Ketina answer the Kashya from Hefshet ve'Nitu'ach?

(c) Rebbi Yishmael in a Beraisa, says 'K'lalos Ne'emru be'Sinai u'P'ratos Ne'emru be'Ohel Mo'ed'. Assuming that the former statement refers to the Pasuk in Yisro "Mizbach Adamah Ta'aseh Li Ve'zavachta Alav ... ", what is Rebbi Yishmael now saying?

(d) And what does Rebbi Akiva hold?

Answers to questions

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