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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 20


(a) The Gemara asks how the flesh of a Kodshim animal that was found in the Azarah became 'Muchshar Lakabel Tum'ah'.
Why can we not ask the same question with regard to the animal of a Shelamim which the Pasuk renders Tamei?

(b) Why could the flesh of the Korban not have become Huchshar ...

  1. ... through blood (either its own or of another Korban)?
  2. ... through the water with which it was washed?
(c) What is the problem with saying that the flesh became Muchshar through Chibas ha'Kodesh?

(d) What is a Tzerid shel Menachos and what is Resh Lakish's Sha'aleh regarding it?

2) How *did* the flesh of the Korban become Muchshar Lakabel Tum'ah?


(a) If the needle was found in the dung, even the flesh remains Tahor. The Gemara gives two reasons why the dung does not render the needle Tamei. One of them is because we are speaking about hard dung (which is not a food - and it is only liquid dung that can possibly transmit Tum'ah).
What led the Gemara to think that the Beraisa was speaking about liquid dung?

(b) What is the second reason?

(a) 'A Sheretz is Metamei liquid, which is Metamei a vessel, which in turn, is Metamei food, which is Metamei liquid. And we learn from here three Tum'os that result from a Sheretz'.
What is wrong with this Beraisa?

(b) Why is it the *first* 'liquid' that must be eliminated, and not the *second*?

(c) Why would leaving the first liquid intact have anyway caused a problem?

(d) How does 'Nezaisa' serve as a clue to remember the order of the three things mentioned in the Beraisa? What is 'Nezaisa'?

(a) The Mishnah in Keilim says that bread in an oven in which there is a dead Sheretz becomes a Sheni le'Tum'ah.
Why do we think that it ought really to be a Rishon?

(b) How do we know it is in fact, a Sheni, and not a Rishon?

Answers to questions



(a) Why does Rebbi Yossi (in a Beraisa) forbid burning Terumah Teluyah together with Temei'ah?

(b) How do we reconcile that with the Tana of our Mishnah, in whose opinion Rebbi Yehoshua permits it?

(c) But how can that be, when the Tana of our Mishnah is named as Rebbi Yossi?

(d) With regard to burning Terumah Tehorah, Teluyah and Temei'ah together, what is the opinion of ...

  1. ... Rebbi Meir?
  2. ... Rebbi Yossi?
(a) According to Rebbi Shimon, Rebbi Eliezer agrees that one may burn Terumah *Tehorah* together with Teluyah, but argues with regard to burning Terumah *Temei'ah* together with Teluyah.
Why is that?

(b) Why does Rebbi Yehoshua permit burning even Terumah Temei'ah together with Teluyah?

(a) Rebbi Yehoshua permits catching Terumah wine that is Tahor into a Tamei vessel to save it from falling into Chulin wine Tamei below.
Then why does Rebbi Yossi in our Mishnah quoting Rebbi Yehoshua, forbid burning Terumah Tehorah together with Temei'ah - even though that would save a loss of extra fire-wood?

(b) How does the Gemara prove this distinction by virtue of Rebbi Yehoshua's opinion with regard to a barrel of oil, quoted in another Beraisa?

(c) What is 'Ziluf', and, considering that wine is subject to Ziluf, why should the potential usage of oil as fuel apply to oil any more than the potential use of Ziluf to wine?

(d) How do we know that Ziluf was considered important in those days?

(a) Beis Shamai forbid retaining a barrel of Terumah wine which became Tamei; Beis Hillel permit one to retain it to use for Ziluf.
What compromise does Rebbi Yishmael b'Rebbi Yossi make (two versions)?

(b) What is the basis of the Machlokes between Beis Hillel and Rebbi Yishmael b'Rebbi Yossi?

(c) Like whom does the previous Sugya (which contends with Takalah) hold?

(d) Whenever there are two opinions and a Machri'a (a third opinion which compromises), the Halachah is like the Machri'a? Why is Rebbi Yishmael b'Rebbi Yossi not considered a Machri'a?

Answers to questions
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