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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 59


(a) Since the Korban Pesach proceeds the Tamid shel Bein ha'Arbayim because of the double Lashon "Erev" and "Bein ha'Arbayim", then why, by the same token, does it not proceed the Ketores and Hadlakas ha'Neros (which are written together in the same Pasuk, and by which the Torah only writes - in Ki Sisa - "Bein ha'Arbayim")?

(b) Since the word "Oso" is written by Hadlakas ha'Neros, how do we know that the Korban Pesach also precedes the Ketores?

(a) A second Beraisa, corroborating the Kashya that we just asked, does indeed place the Korban Pesach *after* Hadlakas ha'Neros and the Ketores. What does that Tana do with the word "Oso" written by Hadlakas ha'Neros?

(b) Why does the Tana prefer to preclude the Ketores from preceding it rather than The Korban Tamid?

(c) How do we now interpret the Pasuk "u've'Ha'alos Aharon es ha'Neiros, Bein ha'Arbayim Yaktirenah"?

(d) The only major thing to be brought on the Mizbei'ach (albeit on a different Mizbei'ach) before the Korban Tamid shel Shachar, was the Ketores.
Why is that?

(a) In spite of what we have written until now, the Tana Kama of the Beraisa cites one other set of Korbanos (besides the Pesach) that proceeded the Tamid shel Bein ha'Arbayim.
What is it?

(b) When does a Mechusar Kipurim require Tevilah?

(a) Rebbi Yishmael Be'no shel Yochanan ben Berokah is even more lenient than the Tana Kama regarding a Mechusar Kipurim.
What does he say?

(b) Why does a Mechusar Kipurim over-ride the Din of Hashlamah on Erev Pesach (according to everyone)?

(c) To answer the same question about the Mechusar Kipurim the whole year round (according to Rebbi Yishmael Be'no shel Yochanan ben Berokah), Ravina quoting Rav Chisda establishes Rebbi Yishmael Be'no shel Yochanan ben Berokah by a Chatas ha'Of of a Metzora Ani.
How does this answer the Kashya?

(a) Rav Papa establishes Rebbi Yishmael even by a Chatas Beheimah.
How does *he* answer the Kashya?

(b) Why does the animal not become Pasul be'Linah, since it has not been sacrificed by the morning?

(c) What does Rav Chisda do with the fact that a Metzora also has to bring an Asham (according to Rav Papa, that too, can have been placed on the Mizbei'ach)?

(a) The Gemara then asks from the Olah that the Metzora is obligated to bring, and suggests that maybe the Kaparah of the Olah does not prevent him from eating Kodshim.
Why does the Gemara not make the same suggestion regarding the Asham?

(b) What do we learn from the Pasuk in Tzav: "ve'Hikriv es Asher la'Chatas Rishonah", and what problem does that create in our case?

(c) How does the Pasuk in Metzora "ve'He'elah ha'Kohen es ha'Olah" (written by the bull of the Chatas Metzora) help us solve that problem?

Answers to questions



(a) According to Rav Papa, who says that they place the Chatas Beheimah on the Mizbei'ach overnight, why are we not afraid that a Kohen who comes across it, will mistake it for yesterday's Korban, and place it on the Mizbei'ach (thereby contravening the Asei of Hashlamah)?

(b) What do we learn from the Pasuk ...

  1. ... in Tzav "ve'Hiktir ha'Kohen es ha'Chelev ha'Mizbeichah ... ve'Hayah he'Chazeh le'Aharon u'le'Vanav"?
  2. ... in Tetzaveh "ve'Achlu Osam Asher Kupar Bahem"?
(c) In that case, what is the point of leaving the animal on the Mizbei'ach, according to Rav Papa?
(a) "Lo Yalin Chelev Chagi ad Boker" (Tetzaveh) teaches that one may still sacrifice the Chalavim until morning; whereas "ve'Hiktir *Aleha* Chelvei ha'Shelamim" (Tzav) teaches that all Korbanos must be brought before the Tamid shel Bein ha'Arbayim.
How does Rav Kahana reconcile these two seemingly contradictory Pesukim?

(b) What do we infer from the Pasuk ...

  1. ... "Lo Yalin *la'Boker* Zevach Chag ha'Pasach" (Ki Sisa)?
  2. ... "Olas *Shabbos* be'Shabbato" (Pinchas)?
(c) How do the two inferences clash?

(d) How does Rav Avahu reconcile them? Is it not a Dochek (a pushed answer), to confine the former Pasuk to such a narrow case?

(a) What are the four Avodos by which a Pesach will become Pasul through a thought of Pigul or she'Lo Lishemo?

(b) What do we learn from the Pasuk in Bo "Zevach Pesach *Hu*"?

(c) Can a Pesach become Pasul by a joint Machshavah of Lishemo and she'Lo Lishemo?

(a) Rav Papa asks whether this dual Machshavah refers to one Avodah or to two Avodos.
What does this mean?

(b) If we are talking about one Avodah, then it is obvious that the author of the Mishnah must be Rebbi Yossi who says 'bi'Gemar Devarav Adam Nitfas', and not Rebbi Meir.
Why not?

(c) But if we are talking about two Avodos, then the author could even be Rebbi Meir.
Why might Rebbi Meir agree in this case?

(d) In which case do Rebbi Meir and Rebbi Yossi hold their dispute?

Answers to questions
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