ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 93
(a) Rebbi Akiva says in a Beraisa that in the same way as someone who is
Tamei could have brought the Pesach through a Sheli'ach, only the Torah
forbade it, so too, did the Torah forbid a Derech Rechokah to send his
Pesach through a Sheli'ach, even though he could have otherwise have done
(b) Rav Nachman argues that *that* may be the opinion of Rebbi Akiva, who
holds 'Ein Shochtin ve'Zorkin Al Tamei Sheretz', but that *he* holds like
the Tana'im who hold 'Shochtin ve'Zorkin'. Consequently, both a Tamei
Sheretz and a Derech Rechokah, who will be able to eat the Pesach, may send
it through a Sheli'ach.
(a) The Tana of the Beraisa explains that the Torah needs to obligate
specifically Derech Rechokah (as an example of O'nes), to bring the Pesach
Sheini, so as to teach us that he is Patur from Kares (which Meizid is not).
Had he held like Rav Sheshes, then he should have said that the Torah needs
to obligate Derech Rechokah, to inform us that even if he sent his Pesach
through a Sheli'ach, he is not Yotze, and remains Chayav to bring the Pesach
(b) The author of the Beraisa which lists Nidos and Zavos among those who
are obligated to bring the Pesach Sheini - is Rebbi Yossi, who holds that
women are obligated to bring the Pesach Sheini; whereas the author of the
Beraisa which lists only Zavin and Bo'alei Nidos, but not Zavos and Nidos -
is Rebbi Yehudah or Rebbi Shimon, neither of whom obligate a woman to bring
a Pesach Sheini.
(a) 'Chayav Kares Al ha'Rishon, ve'Chayav Kares Al ha'Sheini, Divrei Rebbi'
could mean that someone who is Meizid on either the Pesach Rishon or the
Pesach Sheini and Shogeg on the other, is Chayav Kares, and it could also
mean that if a non-Jew converted between Pesach Rishon and Pesach Sheini, he
is obligated to bring the Pesach Sheini.
(b) In cannot however mean, that someone who negates both Pesachim, is
obligated to bring two Chata'os - because Pesach, like Milah, is a Mitzvas
Asei, and, as such, it is not subject to Chatas (since the Torah writes in
Vayikra "Asher *Lo* Se'asenah" - but not for an Asei.)
(c) Rebbi Chananyah ben Akavya says that even for transgressing the Pesach
Rishon, one is not Chayav Kares, unless he failed to bring the Pesach Sheini
(a) According to Rebbi, Pesach Sheini is an independent Yom-Tov -
consequently, a non-Jew who converted between Pesach Rishon and Pesach
Sheini, will be Chayav to bring Pesach Sheini. Whereas according to Rebbi
Nasan, Pesach Sheini is only a supplement to Pesach Rishon; consequently,
that convert, who was not obligated to bring the Pesach Rishon, is not
obligated to bring the Pesach Sheini either.
(b) Rebbi Chananyah ben Akavya holds that the Pesach Sheini comes to rectify
not having brought the Pesach Rishon.
(a) Rebbi explains ...
1. ... "*Ki* Korban Hashem Lo Hikriv" - to mean "*or* he did not bring the
Korban ... on Pesach Sheini".
(b) According to Rebbi Nasan ...
2. ... the conclusion of the Pasuk - "Chet'o Yisa ha'Ish Hahu" - to mean
that he is Chayav Kares. He learns that from "ve'Nasa Chet'o" written by the
case of 'Megadef es Hashem', which he takes to mean someone who curses
Hashem (who we already know, receives Kares).
1. ... "Ki Korban Hashem Lo Hikriv be'Mo'ado" - means 'because he did not
bring the Pesach *Rishon*.
(c) Rebbi Chananyah ben Akavyah translates "Ki" as 'if'. He explains the
Pasuk: "ve'Chadal La'asos ha'Pesach (Rishon) ve'Nichresah, Ki (if) Korban
Hashem Lo Hikriv be'Mo'ado (on Pesach Sheini)".
2. ... the Gezeirah Shavah "*Chet'o* Yisa" "ve'Nasa Chet'o" - does not come
to learn the Chiyuv Kares by *Pesach* from the *Megadef*, but the *Megadef*
from *Pesach*, since, according to him, Megadef does not mean to curse
Hashem, but to sing to Avodah-Zarah, whose punishment we would not know if
not for this Gezeirah Shavah.
(d) He explains "Chet'o Yisa ha'Ish Hahu" - to sentence the Megadef to Kares
(like Rebbi Nasan).
Someone who was ...
1. ... *Meizid* by the Rishon, and *Shogeg* by the Sheini - will be Chayav
according to Rebbi and Rebbi Nasan, and Patur according to Rebbi Chananyah
2. ... *Shogeg* by the Rishon and *Meizid* by the Sheini - will be Chayav
according to Rebbi, and Patur according to Rebbi Nasan and Chananyah ben
(a) Modi'in is fifteen Mil (approximately fifteen kilometers) from
(b) Rebbi Eliezer holds that Derech Rechokah incorporates anyone who is
outside the threshold of the Azarah during the entire period of the
(c) Rebbi Yossi proves Rebbi Eliezer right from the dot on the Hey of
Rechokah - which indicates that one does not need to be really far away,
like Rebbi Akiva learns.
(a) The blood of the Korban Pesach (or of any other Korban, for that matter)
may be sprinkled on the Mizbei'ach up to sunset, after which it becomes
(b) A person walks ten Parsah (forty Mil) from dawn-break until sunset.
Detract five Milin from dawn-break until sunrise (according to the Gemara's
current contention), and five Milin from sunset until nightfall, leaving
thirty Mil from sunrise until sunset - fifteen from sunrise until mid-day,
and fifteen Mil from mid-day until sunset (the distance that renders a
person a Derech Rechokah, according to Rebbi Akiva).
(c) The Gemara proves from the Pasuk in Vayeira "ha'Shemesh Yatz'a Al
ha'Aretz, ve'Lot Ba Tzo'arah" that from dawn-break until sunrise lasts five
Milin (ninety minutes walking distance) - because that is the distance from
Sedom to Tzo'ar (according to Rebbi Chanina's testimony), and the period of
time that the Torah mentions there, is from dawn-break until sunrise.
(a) According to Rav Yehudah, Derech Rechokah refers to anyone who is unable
to arrive in Yerushalayim before the termination of the time of *eating* the
Pesach (i.e. by the morning according to Rebbi Akiva, or by mid-night
according to Rebbi Elazar ben Azaryah).
(b) Although Ula exempts a Derech Rechokah who is unable to get to the
Azarah by the end of the period of Shechitah, that is because the Torah
connected them accordingly, when it exempted a Derech Rechokah from bringing
the Korban Pesach; but Tum'ah is different: there, the Torah exempted
someone who is Tamei from bringing the Pesach, not because of the
preparation involved, but because a Tamei person cannot *eat it*.
Consequently, as long as he will be able to arrive (i.e. in a state of
Taharah) in time to eat the Pesach, his Korban is valid - even though he was
unable to enter the Azarah during the time of Shechitah.
(c) Although Rav Yehudah permits a Derech Rechokah to eat the Korban Pesach,
even though he is only able to arrive in time for the eating of the Pesach,
Tum'ah is different, because the Torah specifically rejects him, when it
writes "Ish Ish Ki Yihye Tamei la'Nefesh ... ve'Asah Pesach la'Hashem ...
(d) Who says that the Pasuk "Ish Ish Ki Yihye Tamei la'Nefesh" does not
incorporate someone whose seventh day fell on Erev Pesach? Yet the Torah
requires him to bring the Pesach Sheini (like the opinion of Rav above
90b.). This is Rav Yehudah's proof for 'Ein Shochtin ve'Zorkin Al Tamei