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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 85


(a) What do we learn from the Pasuk in Beha'aloscha (with regard to the Pesach Sheni) "ve'Etzem Lo Yishberu Bo"?

(b) Why is this Pasuk in itself redundant?

(c) Why might we otherwise have thought that one is permitted to break a bone on the Pesach to get to the marrow inside?

(a) What does one do with a limb of the Korban Pesach that was partially taken outside the Azarah?

(b) How does this present Resh Lakish (who permits breaking a bone at a point where there is no meat) with a Kashya?

(c) What does Abaye answer?

(d) Ravina answers that the Beraisa is talking about the thigh-bone.
How does this dispense with the Kashya?

(a) 'ha'Pigul ve'ha'Nosar Metam'in es ha'Yadayim. Rav Huna and Rav Chisda discuss this: one says because of 'Chashadei Kehunah', and the other says because of 'Atzlei Kehunah'.
On the assumption that they are not really arguing at all, what does each one mean?

(b) One of them gives the above Shiur Tum'ah as a k'Zayis, the other, as a k'Beitzah.
What are their respective reasons?

(c) The Gemara asks whether Chazal decreed Tum'as Yadayim on Kodshim that were taken outside its boundaries.
Why should that be any different than Nosar, where they *did*?

(a) If they decreed Tum'ah on the hands by Yotze, then what is the point of cutting away the limb that was taken *outside* from the limb that remained *inside*, since anyway, the former will be Metamei the latter?

(b) This answer does not conform with the opinion of Ravina with regard to 'Chiburei Ochlin'.
What does Ravina say?

(c) How would Ravina then answer the Kashya?

(a) The Beraisa states 'ha'Motzi Be'sar ha'Pesach me'Chaburah la'Chuburah, Af al Pi she'Hu be'Lo Sa'aseh, Tahor'.
How does the Gemara atempt to resolve the above Sha'leh (whether Chazal decreed Tum'ah by 'Yotze'), from this Beraisa? What do we have to presume with regard to carrying a piece of Pesach from one group to another?

(b) On what grounds does the Gemara refute the Gemara's suggestion that really there is no Isur either, because carrying a piece of Pesach from one group to another is *not* considered like taking it outside Yerushalayim?

(c) How do those who give the Shiur of Tum'as Yadayim by Pigul and Nosar (and Yotze) as a k'Beitzah, easily interpret the Beraisa?

(d) How will those who maintain that the Shiur is a k'Zayis, explain it?

Answers to questions



(a) What do we learn from the Pasuk in Bo "Lo Sotzi Min ha'Bayis Min ha'Basar *Chutzah*?

(b) And what do we learn from the fact that the Torah uses the expression "Lo Sotzi"?

(c) We learn from Pesukim that the Parim ha'Nisrafin render the clothes of those who are transporting it Tamei the moment they leave the Azarah. There too, the Torah writes "*ve'Hotzi* es ha'Par"
How do we now explain the Beraisa, which renders those in front Tamei as soon as they step outside the Azarah, despite the fact that those at the back are still in the Azarah - and despite the fact that they did not yet put the Par down?

(a) We already discussed earlier the procedure if someone carried the limb of a Pesach partially outside Yerushalayim, how one divides the section of a limb that is outside from that which is still inside.
What would one do with a limb of other Kodshim (where there is no prohibition of breaking bones)?

(b) What constitutes the border of Yerushalayim regarding the Pesach and the Basar of Kodshim Kalim?

(c) Which area does the Mishnah leave in doubt?

(d) What about the windows in the walls and the top of the outer walls? Are they considered to be inside Yerushalayim or outside?

(a) What did Rav Yehudah Amar Rav mean when he said 've'Chein li'Tefilah'?

(b) What does Rebbi Yehoshua ben Levi say about boundaries in Tefilah?

(a) The Mishnah left us in doubt as to whether underneath the lintel itself is sanctified with the sanctity of Yerushalayim or not. How do we resolve the contradiction of implications from the Reisha (from where it appears that it is *not*), to the Seifa (from where it appears that it *is*)?

(b) Why were the recesses of the walls of Yerushalayim not sanctified?

(c) Why was the area in front of the gate of Nikanor not sanctified with the Kedushah of the Azarah?

(a) What is the Din of a Mechusar Kipurim who enters the Azarah?

(b) Why did the Metzora not defile the sanctity of the Azarah when he put his fingers and toes inside, for the blood of the Asham to be placed on them?

Answers to questions
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