(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Zevachim 116

ZEVACHIM 116-117 - these Dafim have been dedicated anonymously l'Iluy Nishmas Tzirel Nechamah bas Tuvya Yehudah by her family.


(a) Bearing in mind that "Beheimah" incorporates 'Chayah', what does Rav Huna learn from the Pasuk "Va'yikach No'ach mi'Kol ha'Beheimah ha'Tehorah u'mi'Kol Of ha'Tahor"?

(b) Were *all* kinds of Ba'alei-Mum really eligible to go on the Mizbe'ach? What does Rebbi Elazar learn from the Pasuk (in connection with the animals that No'ach was commanded to take into the Teivah) a. "u'mi'Kol ha'Chai mi'Kol Basar", b. "Lechayos Zera al-P'nei Kol ha'Aretz"?

(c) What is the problem with learning 'T'reifah' from "Lechayos Zera ... "?

(d) So from where does that opinion preclude Treifah from the animals that No'ach took with him?

(a) What do we learn from the Torah's description of No'ach as ...
  1. ... 'Tzadik'?
  2. ... 'Tamim'?
(b) So from where do we know that he was not a T'reifah?

(c) And what do we then learn from "Lechayos Zera"?

(d) Bearing in mind that the Torah had not yet been given, how does Rebbi Shmuel bar Nachmeini Amar Rebbi Yonasan explain the Tana's mention of 'Temei'in' and 'Tehorin'?

(a) If, as Rav Chisda explains, No'ach knew which animals had not inter-bred by passing them in front of the Teivah, what does Rebbi Avahu say, based on the Pasuk "ve'ha'Ba'im Zachar u'Nekeivah Ba'u"?

(b) How did No'ach know which species were eligible to go on the Mizbe'ach, and which were not?

(c) What is the problem with the Beraisa's statement that before the Mishkan was erected, they all brought only Olos?

(d) How do we solve the problem?

(a) Whether Nochrim may bring Shelamim or not, is a Machlokes between Rebbi Elazar and Rebbi Yossi b'Rebbi Chanina.
What does one of them prove from the Pasuk in Bereishis "ve'Hevel Heivi Gam Hu mi'Bechoros Tzono *u'me'Chelveihen*"?

(b) And what does the other opinion prove from the Pasuk in Shir Hashirim (in connection with Mashi'ach) "Uri Tzafon u'Vo'i Teiman"? Which two nations is this Pasuk referring to?

(c) How does the ...

  1. ... latter opinion interpret "u'me'Chelveihen"?
  2. ... former opinion interpret "Uri Tzafon u'Vo'i Teiman"?
(a) What is the problem with the Pasuk ...
  1. ... in Bo "Gam Atah Titen be'Yadeinu *Zevachim* ve'Olos"
  2. ... "Vayikach Yisro Olah u'Zevachim be'Yado"?
(b) How do we dispense with ...
  1. ... the first problem?
  2. ... the second problem (initially)?
(c) Why can this answer not be unanimous?

(d) So how will the opinion that holds that Yisro arrived before Matan Torah explain the fact that he brought Shelamim?

(a) Yisro's arrival at Har Sinai is also a Machlokes Tana'im. According to Rebbi Yehoshua, Yisro went out to Har Sinai, because he heard about the battle with Amalek.
What is his source for that?

(b) What does Rebbi Elazar ha'Muda'i say?

(c) What made the people of the world go running to Bil'am at the time of Matan Torah?

(a) What did Bil'am reply when they asked him whether Hashem was perhaps bringing ...
  1. ... a flood on the world?
  2. ... a conflagration to consume the entire world? What was his source for that?
(b) So how did he explain to them the significance of the frightening noise that they heard?

(c) What is the significance of the nine hundred and seventy-four generations?

(d) What is the connection between these generations and the Pasuk in Tehilim "Davar Tzivah le'Elef Dor"?

(a) Which famous Pasuk in Tehilim did Bil'am quote the nations, to inform them that Hashem was giving Yisrael the Torah?

(b) And what was their response?

(c) According to Rebbi Eliezer (ben Ya'akov, according to others), Yisro was attracted to Har Sinai by the same event which Rachav ha'Zonah referred to with awe?
Which event was that?

(d) In describing the fear that Keri'as Yam-Suf inspired, what did Rachav mean, when she used the term "ve'Lo *Kamah* Od Ru'ach *ba'Ish*" (whereas the Pasuk later writes "ve'Lo Hayah Bam Od Ru'ach")?

(a) Rachav knew about that, due to a statement of Mar. What did Mar say about her popularity?

(b) If she was ten when Yisrael left Egypt, and fifty when they entered Eretz Yisrael, what was her occupation during those forty years?

(c) What did she request from Hashem, concerning the rope and the window which she used to enable the spies to escape, and the flax with which she covered her well to hide Kalev?

(d) What is the significance of her request?

Answers to questions



(a) What does the Beraisa learn from the Pasuk in Acharei-Mos (in connection with Shechutei Chutz) "Daber el b'nei Yisrael"?

(b) What does Rav Acha bar Ya'akov amar Rav Asi say about assisting them to build one nowadays?

(c) How does Rabah qualify Rav Asi's Isur?

(d) Ifra Hurmiz sent a Korban to Rava.
Who was Ifra Hurmiz?

(a) What instructions did she send together with the Korban?

(b) Rava sent Rav Safra and Rav Acha bar Huna to see to the Korban.
Whom did he instruct them to appoint to sacrifice it?

(c) What sort of Mizbe'ach did he instruct them to build?

(a) What sort of wood and steel did he insist they use?

(b) The source for this is Rebbi Elazar bar Shamua.
What Halachah did Rebbi Elazar bar Shamua in a Beraisa learn from the Mizbe'ach, regarding the firewood for a Korban?

(c) What problem do we have with this statement, bearing in mind that we are talking about a Bamah?

(d) Two Pesukim discuss David's purchase of Aravnah's threshing-floor.
For what purpose did he buy it?

(a) How does the Tana Kama of the Beraisa reconcile the Pasuk in Divrei Hayamim, which gives the price as *six hundred* gold Shekalim, with the Pasuk in Shmuel, which records the price as *fifty* silver Shekel?

(b) How does Rebbi (in the name of Aba Yossi ben Dustai) resolve it, based on the fact that the latter Pasuk adds "Bakar ... " to the sale?

(c) In what way does Rebbi Elazar ben Shamua disagree with Rebbi? Based on the Pasuk in Shmuel, what does he detract from the purchase of the fifty Shekalim?

(d) How does Rava answer the Kashya (that it appears from there that Rebbi Elazar ben Shamua agrees that a Bamah does not require fresh wood)?

(a) One of the things included in the sale was "Morigin", which Ula translates as Mitah shel Turbal. Abaye redefines it, based on the Pasuk in Yeshayah "Hinei Samtich *le'Morag* Charutz Chadash Ba'al Pifiyos"?
What in fact is 'Morigin'?

(b) Rachbah presented his son the discrepancy between the Pesukim in Divrei Hayamim and Shmuel.
How did he reconcile them?

(c) How did he then explain the fact that the first Pasuk refers to golden Shekalim, and the second, to silver ones?

(a) Referring to our Mishnah 'Kodshim Kalim Ne'echalin be'Chol Machaneh Yisrael' (with reference to the desert), Rav Huna states 'be'Chol Mekomos Yisrael'.
How do we initially interpret this?

(b) The Beraisa compares Yerushalayim to the desert.
What were the boundaries of Machaneh Yisrael in Yerushalayim?

(c) If Machaneh Shechinah is the entire area within Sha'ar Nikanor, what exactly is Machaneh Leviyah?

(d) What was the equivalent of 'within Sha'ar Nikanor', in the desert?

(a) In any event, we see from this Beraisa that Machaneh Yisrael in the desert (to which the Tana compares Yerushalayim) did have boundaries.
So how do we reinterpret Rav Huna's statement ('be'Chol Mekomos Yisrael')?

(b) What is then Rav Huna's Chidush? Why might we have thought otherwise?

(c) How do we learn this from the Pasuk in Bamidbar "ve'Nasa Ohel Mo'ed"?

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,