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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 64



(a) Rebbi Yehudah learns from the Pasuk "Lo Sishchat Al Chametz Dam Zivchi" - that the Korban Tamid ('Zevach ha'Meyuchad Li') included in the La'v of "Lo Sichchat" ... .

(b) Rebbi Shimon's source for including *all* Korbanos for Malkos, and not just the Tamid - is from the fact that the Torah writes the Pasuk "Lo Sishchat Al Chametz Dam Zivchi" twice, as if it had written 'Dam Zevachai', to include all the Korbanos.

(c) The Torah writes "Dam Zivchi" twice - and not "Dam Zevachai", to teach us that whenever one is Chayav for the Pesach (i.e. on the fourteenth) one is not Chayav for other Korbanos. It Darshens this by taking the 'Yud' from one of the two 'Zivchi' and placing it on to the other one, to read 'Zevachai', to say that one is either Chayav for the one or for the other, but not both at the same time.

(a) the Gemara attempts to prove from the Lashon of the Mishnah 'u've'Mo'ed she'Lo Lishemah' - that 'Pesach be'Sha'r Yemos ha'Shanah Ba'i Akirah', and is not automatically a Shelamim.

(b) The Gemara establishes the Mishnah by a Pesach whose members were all Teme'ei Meisim, and whose Korban was therefore automatically destined for the Pesach Sheni, and requires Akirah (to become a Shelamim. An ordinary Pesach, on the other hand, once Pesach is over, is destined to become a Shelamim, and does not therefore require Akirah.

(a) The Tana learn from the Pasuk "ve'Shachatu Oso Kol *Kehal Adas Yisrael*" - that the Pesach must be Shechted in three independent groups.

(b) The doors of the Azarah were shut as soon as the Azarah was filled with people.

(c) Before they even began to deal with the Pesachim - the Kohanim blew a Teki'ah, Teru'ah Teki'ah on the trumpets.

(a) The striking feature that stood out by the rows of Kohanim for the Kabalah and the Zerikah - was that, in each row, the Kohanim were holding either silver bowls or golden ones. No row contained both.

(b) The bowls did not have a flat base as most bowls tend to. They were pointed, to ensure that the Kohen did not place it on the ground, where he may forget it allowing the blood to congeal.

(c) The Kohen at the end of the row, who was standing beside the Mizbei'ach would sprinkle just once towards the Yesod of the Mizbei'ach.

(d) A Kohen who was offered a full bowl and an empty one simultaneously - was obligated to take the full one first, because of the principle 'Ein Ma'virin Al ha'Mitzvos'.

(a) If the Levi'im finished Hallel before all the Pesachim of that particular group had been sacrificed - they would simply start it again, a second time, and even a third time, if need be.

(b) The fact that they never sang Hallel a third time - demonstrates how quick the Kohanim were.

(c) Rebbi Yehudah points out that by the third group, the Levi'im never even got as far as "Ahavti, Ki Yishma Hashem". This was because there were so few people participating in that group.

(a) The pattern on the fourteenth which fell on Shabbos followed the same pattern as when it fell during the week. The only one thing that the Chachamim did not like about this - was the fact that they used to wash the floor even on Shabbos.

(b) They prepared the Korbanos for stripping in the Beis ha'Mikdash - by hanging them on to one of the hooks that were affixed to the walls, and to the posts in the Beis Mitbachayim.

(c) Someone who could not find a place to strip his (one of countless thousands) Pesach - would take one of the sticks that were lying there specially for that purpose, place one end on to his own shoulder and the other end on to the shoulder of his friend. Then he would suspend the lamb from the stick and proceed to strip it.

(d) According to Rebbi Eliezer (who forbade the use of the sticks because they were Muktzah) the two men simply placed one arm on the other's shoulder, suspended the lamb from it and proceeded to strip it.




(a) The Kohanim placed all the Emurim in a bowl and burnt them on the Mizbei'ach.

(b) On Shabbos, the first group waited (for nightfall) in the Har ha'Bayis (the outer precincts of the Beis Hamikdash), the second group in the Chil (the area just inside the Har ha'Bayis), and the third group in the Azarah.

(a) Rav Yitzchak rules that each of the three groups mentioned in the Mishnah must consist of at least thirty people - because the Torah writes Kahal, Eidah and Yisrael, and, since we are not sure whether the three groups that are hinted here refers to three groups, each consisting of ten people, or one group consisting of thirty people; by making three groups of thirty, one fulfills both criteria.

(b) One can achieve this with a total of fifty Pesachim - by sending in thirty people as the first group; when they finish, ten people leave and ten take their place, and this is repeated for the third group.

(c) According to Abaye, the gates closed by themselves, when the Azarah was full. The ramifications are that the Kohanim did not close the gates, but relied on miracles.

(d) According to the Tana Kama, Akavya ben Mahalalel was placed in Cherem for insulting Shemayah and Avtalyon (by saying 'Dugma Hishkuhah'). Rebbi Yehudah disagreed with the Tana Kama. He maintained that when they closed the gates by the Korban Pesach, there was nobody who could match Akavya ben Mahalalel in Chochmah and Yir'as Shamayim, and it was therefore unlikely that he was placed in Cherem.

1. ... Pesach Me'uchin (which means squashed) - refers to the only Pesach when someone (an old man) got squashed in the Azarah due to the crowds.
2. ... Pesach Me'uvin (which means large numbers) - refers to the Pesach when they counted one million, two hundred thousand Korbenos Pesach. Each Pesach consisted of more than ten designees - which means that there were well over twelve million designees who ate the Korban Pesach that year, not to mention the many people who were Tamei and who were not in Yerushalayim on Erev Pesach afternoon.
(b) They counted the number of Pesachim by Pesach Me'uvin - by counting the kidneys of the Pesachim.

(c) The Gemara retracts from its original explanation (i.e. that they actually took a kidney from each Korban Pesach which they then counted), on the grounds that all the Chalavim from each Korban Pesach had to be burnt together on the Mizbei'ach.

(d) In fact, they took the kidney for just a moment, until the owner brought something else to re-place it. They then counted all the objects.

(a) The Kohanim arrange the golden and the silver bowls into separate rows - purely for reasons of aesthetics.

(b) The reason cannot have been because a Kohen may sometimes be tempted to receive a golden empty bowl before a silver full one - because, if that was so, why do we not also worry that they may receive a more expensive empty bowl (of two hundred Zuz, say) before a full one of one hundred.

(a) The Tana of our Mishnah writes 'Shachat *Yisrael* - not because a Yisrael is *obligated* to perform the Shechitah, but because he is *permitted* to do so.

(b) And he continues 've'Kibel *ha'Kohen*' - because it is from the receiving of the blood and onwards that a Kohen is obligated to take over.

(c) There is no proof from the fact that the Kohanim handed the bowls down the row, that the Avodah of Holachah did not require walking with it - because it may well be that the Kohen was in fact obligated to move slightly with the blood towards the Mizbei'ach.

(d) The purpose of the row with so many Kohanim was (not to prevent the Kohen from having to walk to the Mizbei'ach, but) to involve many Kohanim in the Avodah, because of 'be'Rov Am Hadras Melech'.

(a) Why did the Kohen first receive the full bowl and only then the empty one - because of the principle 'Ein Ma'avirin Al ha'Mitzvos'.

(b) The only Korban that requires Haza'ah - is a Chatas.

(c) The Pasuk in Korach "es *Damam* Tizrok Al ha'Mizbei'ach, ve'es *Chelbam* Taktir" - is written by the Bechor. However, because of the Torah's use of the plural, we include Pesach and Ma'aser (neither of which have any other instructions as to how the blood should be applied).

(d) If not for this Derashah, we would otherwise have thought - that the blood should be poured from close, and not sprinkled from a distance.

(a) Rebbi Yishmael learns from the Pasuk in Re'ei "ve'Dam Zevachecha Yishpoch" - that the Pesach should indeed be poured and not sprinkled.

(b) We know that the Korban Olah requires Yesod from the Pasuk in Vayikra "El Yesod ha'Mizbei'ach" - and we learn the Korban Pesach from a Gezeirah Shavah "Zerikah" Zerikah" from the Olah.

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