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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 93


(a) Rav Sheshes proves that an O'nes who sends a Sheli'ach to bring the Pesach on his behalf, is not Yotze, from Rebbi Akiva.
What does Rebbi Akiva say in a Beraisa with regard to the fact that the Torah compares Tamei and Derech Rechokah?

(b) How does Rav Nachman refute this proof?

(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, to teach us that he is Patur from Kares (which Meizid is not). What is the proof that the Tana of this Beraisa holds like Rav Nachman in the previous Sugya?

(b) How do we reconcile the Beraisa which lists Nidos and Zavos among those who are obligated to bring the Pesach Sheini, with the Beraisa which lists only Zavin and Bo'alei Nidos, but not Zavos and Nidos?

(a) 'Chayav Kares Al ha'Rishon, ve'Chayav Kares Al ha'Sheini, Divrei Rebbi'. This means that someone who is Meizid on either the Pesach Rishon or the Pesach Sheini and Shogeg on the other, is Chayav Kares.
What is the other ramification of Rebbi's statement?

(b) It is obvious why it cannot mean that one is Chayav Kares twice.
But why can it not mean that someone who negates both Pesachim, is obligated to bring two Chata'os?

(c) Rav Nasan holds that the Chiyuv Kares is confined to Pesach Rishon, but not to Pesach Sheini.
What does Rebbi Chananya ben Akavya say?

(a) Rebbi and Rebbi Nasan argue over whether a convert who converted or a Katan who became a Gadol between the two Pesachim, is obligated to bring the Pesach Sheini or not.
What is the basis of their Machlokes?

(b) What is the basis of Rebbi Chananyah ben Akavya's opinion (in 3c)?

(a) The Pasuk in Beha'aloscha says "ve'ha'Ish Asher Hu Tahor, u'va'Derech Lo Hayah, ve'Chadal La'asos ha'Pesach, ve'Nichresah ... Ki Korban Hashem Lo Hikriv".
How does Rebbi explain ...
  1. ... the word *"Ki*"?
  2. ... the conclusion of the Pasuk - "*Chet'o* Yisa ha'Ish Hahu"? What does he learn from the Gezeirah Shavah from "ve'Nasa *Chet'o*" in Beha'aloscha"?
(b) Rebbi Nasan translates the word "*Ki* Korban Hashem Lo Hikriv be'Mo'ado" in this Pasuk as 'because'. How does he ...
  1. ... explain the rest of the phrase?
  2. ... explain the Gezeirah Shavah "*Chet'o* Yisa" "ve'Nasa Chet'o" (by Megadef es Hashem - seeing as we already know the Chiyuv Kares by Pesach Rishon)?
(c) How does Rebbi Chananyah ben Akavya translate "Ki" and how does he explain the Pasuk "ve'Chadal La'sos ha'Pesach ve'Nichresah, Ki Korban Hashem Lo Hikriv be'Mo'ado"?

(d) How does he explain "Chet'o Yisa ha'Ish Hahu"?

Answers to questions


6) It is obvious that someone who *deliberately* fails to bring both Pesachim is Chayav Kares; *by mistake*, that he is Patur.
What will each of the three Tana'im hold if he was ...

  1. ... *Meizid* by the Rishon, and *Shogeg* by the Sheini?
  2. ... *Shogeg* by the Rishon and *Meizid* by the Sheini?
(a) Rebbi Akiva says that Derech Rechokah refers to someone who has not reached Modi'in or the equivalent distance from Yerushalayim when the time of Shechitas ha'Pesach arrives.
How far away is Modi'in from Yerushalayim?

(b) What does Rebbi Eliezer hold?

(c) How does Rebbi Yossi prove Rebbi Eliezer right from the dot on the 'Hey' of Rechokah?

(a) Up to which time may one sprinkle the blood of the Korban Pesach (or of any other Korban, for that matter) on the Mizbei'ach?

(b) According to Ula, Modi'in is fifteen Mil away from Yerushalayim.
How does the Gemara describe the significance of this statement with regard to our Mishnah?

(c) What does the Gemara prove from the Pasuk in Vayeira "ha'Shemesh Yatz'a Al ha'Aretz, ve'Lot Ba Tzo'arah", and how does it prove it?

(a) Ula learns that Derech Rechokah refers to someone who was unable to reach Yerushalayim until the termination of the time of Shechitah i.e. sunset (as we explained earlier).
What does Rav Yehudah say?

(b) How does Ula reconcile his opinion here with the fact that he said 'Shochtin ve'Zorkin Al Tamei Sheretz', even though he cannot arrive during the time of Shechitah?

(c) And how do he reconcile Rav Yehudah's opinion here with the fact that Rav Yehudah himself holds 'Ein Shochtin ve'Zorkin Al Tamei Sheretz', even though he is able to arrive during the time of Shechitah?

(d) How does Rav Yehudah learn from the Pasuk "Ish Ish Ki Yihye Tamei la'Nefesh" that 'Ein Shochtin ve'Zorkin al Tamei Sheretz'?

Answers to questions
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