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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 96

PESACHIM 96 - dedicated by Uri Wolfson in honor of his Chavrusa, Rav Mordechai Rabin of Har Nof.


(a) Rav Yosef asks whether a Tamei Mes will be Chayav if he eats the Emurim of a Pesach ha'Ba be'Tum'ah.
How does Rava resolve this Sha'aleh? What has this to do with the Pasuk in Tzav "Asher la'Hashem"?

(b) The Gemara suggests (with regard to the Emurim of the Pesach in Egypt) that perhaps 'Sheviski Avud'.
What does this mean?

(c) It goes on to substantiate this with Rav Yosef, who quotes a Beraisa which says that there were three altars in Egypt.
What were they?

(d) What does the Gemara prove from there?

(a) What do we learn from ...
  1. ... the Pasuk in Bo "ve'Hayah Lachem le'Mishmeres"?
  2. ... the Gezeirah Shavah "Tishmeru" (by the Korban Tamid) and "le'Mishmeres"?
(b) What do we preclude from the Pasuk in Bo ...
  1. ... "Dabru ... be'Asor la'Chodesh *ha'Zeh* ve'Yikchu"?
  2. ... "ve'Hayah Lachem le'Mishmeres Ad Arba'ah-Asar Yom la'Chodesh *ha'Zeh*"?
(c) If subsequent Pesachim do not require examination from the tenth, does that mean that they do not require examination four days before they are sacrificed?
(a) What do we learn from the Pasuk in Bo "ve'Avad'ta es ha'Avodah ba'Laylah ha'Zeh"?

(b) Due to the above Derashah of "ve'Avad'ta", we Darshen "ve'Achlu es ha'Basar ba'Laylah *ha'Zeh*" like Rebbi Elazar ben Azaryah and Rebbi Akiva.
What do they Darshen?

(c) And what do we then learn from ...

  1. ... "ve'Chol Areil Lo Yochal *Bo*"?
  2. ... "Kol Ben Neichar Lo Yochal *Bo*"?
  3. ... "u'Maltah Oso, Az Yochal *Bo*"?
  4. ... "ve'Etzem Lo Yishberu *Bo*"?
  5. ... "Al Tochlu *Mimenu* Na"?
(d) Why does the Torah find it necessary to exempt both an Areil and a Ben Neichar from bringing the Korban Pesach? Why would we not have known the one from the other?
4) On what (two) grounds does Rashi reject the section that queries the word *Bo* by "Toshav ve'Sachir"?


(a) What do we Darshen from the Pasuk in Bo "va'Achaltem *Oso* be'Chipazon"?

(b) How do we finally amend the Mishnah which currently reads 'Pesach Mitzrayim ... ve'Ne'echal be'Chipazon be'Laylah Echad, u'Pesach Doros Kol Shiv'ah'?

(c) What does Rebbi Yossi Hagelili learn from the juxtaposition of the two Pesukim in Bo "Lo Ye'achel Chametz ... ha'Yom Atem Yotz'im"?

Answers to questions



(a) Rebbi Yehoshua heard that 'Temuras Pesach Kereivah'.
What does this mean?

(b) What problem did he have with that statement?

(c) How did Rebbi Akiva solve the problem?

(d) We just learned that a lost Pesach that was found *before* its replacement was Shechted was not brought directly as a Pesach, and neither was its Temurah.
Why not?

(a) Considering that the same distinction applies to a Pesach itself that got lost and was found, as to a Temuras Pesach, why do Rebbi Yehoshua and Rebbi Akiva discuss the Din of a Temuras Pesach and not that of a Pesach itself (that got lost)?

(b) Rabah understands 'Kodem Shechitah' and 'le'Achar Shechitah' in our Mishnah literally. According to Rebbi Zeira, the criterion is not the Shechitah itself, but *mid-day*.
Then why does the Tana refer to the *Shechitah*?

(c) What are the ramifications of their Machlokes?

(d) Will it make any difference in all these cases if the lost Pesach had not been re-placed at the time when it was found?

(a) If the Pesach was found before the Shechitah of its replacement, and the owner declared a Temurah on it after the Shechitah, Rabah says that it must be sent to graze.
Why is that?

(b) Then in which case is a Temurah brought directly?

(c) How does the Gemara attempt to refute Rabah's statement from the Beraisa, which learns from the Pasuk in Vayikra "Im Kesev" that a Temuras Pesach is brought directly as a Shelamim?

(d) From where do we know that a Temuras Pesach should be brought as a Shelamim?

(a) The Gemara concludes that, according to Rabah, the Derashah from "Im *Kesev*" (that a Temuras Pesach is brought directly as a Shelamim) is an Asmachta, and that "Im Kesev" (which is seemingly superfluous) comes to include the Pesach in the Din of the Alyah (the fat-tail - i.e. to be burned together with the Emurim).
Why do we need a special Pasuk for the Alyah of the Pesach? Why should it be any different than the fat-tail of the sheep that is brought with the Emurim of all other Korbanos (even of Kodshei Kodshim)?

(b) What do we learn from ...

  1. ... "*Im* Kesev"?
  2. ... "ve'Im Eiz"?
(c) Why can we not say that the tail of a goat (which is not as large as that of a lamb) is not called Alyah?
(a) In the second Lashon, Rabah comes to qualify the Reisha of the Mishnah: 'ha'Pesach she'Nimtza Kodem Shechitas ha'Pesach, Yir'eh Ad she'Yista'ev'. How does he qualify it?

(b) Abaye refutes Rabah's statement from a Beraisa which precludes from "Pesach Hu" a Temuras Pesach that was found before Pesach.
How does he do that?

Answers to questions
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