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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 63

YOMA 59-88 have been dedicated to the memory of the late Dr. Simcha Bekelnitzky (Simcha Gedalya ben Shraga Feibush) of Queens N.Y. by his wife and daughters. Well known in the community for his Chesed and Tzedakah, he will long be remembered.



(a) According to Rav Chisda, a person is *Chayav* for Shechting a Korban Pesach ba'Chutz during the year - if he Shechts it as a *Shelamim*.

(b) Seeing as by the case of the goats that the Kohen Gadol Shechted before the Hagralah, Rav Chisda says 'Ho'il' (since they were fit to be brought as the Korban Musaf), why does he not say here too, 'Ho'il' (since it was fit to be brought in the Azarah - she'Lo Lishemo, as a Shelamim)?

(c) Rav Chisda does not apply 'Ho'il' *there* - because it is still lacking Akirah (to specifically uproot the name Pesach from it at the time of Shechitah).

(d) Others ask this apparent contradiction in the name of Rabah, and give the same answer.

2) Rav Dimi Amar Rebbi Yirmiyah quoted Rebbi Yochanan as saying that one is Patur even for Shechting a Pesach ba'Chutz during the year specifically *as a Shelamim* - because he agrees with Rav Chisda (that Chesaron Akirah is considered a Chesaron), only *he* holds that the Akirah has to accompany a Shechitah *in* the Azarah; an Akirah *outside* the Azarah is not considered an Akirah.


(a) Ravin Amar Rebbi Yirmiyah quoted Rebbi Yochanan as saying that someone who Shechted a Pesach ba'Chutz during the year is Chayav - even if he Shechted it specifically as a Pesach.

(b) The Mishnah in Zevachim speaks about a case of someone Shechting a 'Mechusar Z'man' - either of the animal itself or of the owner, ba'Chutz.
A 'Mechusar Z'man' ...

1. ... of the animal - means before it reaches its eighth day.
2. ... of the owner - (a Zav, a Zavah, a Yoledes and a Metzora), too, means within the first seven days, whose Korban only falls due on the *eighth* day.
(c) Someone who Shechts an animal which is a 'Mechusar Z'man' - is Patur.

(d) A Zav, a Zavah, a Yoledes and a Metzora on the *eighth* day ...

1. ... are Patur for Shechting their respective Chatas or Asham ba'Chutz - because they are not fit to be brought in the Azarah (either as an obligation - since their time is premature, or as a voluntary offering - since a Chatas and an Asham cannot be brought voluntarily).
2. ... are Chayav for bringing their Olah or Shelamim - since they are fit to be brought as voluntary offerings in the Azarah. None of the above cases brings a Shelamim, and it is necessary therefore to add a Nazir to the list.
4) In the previous case, Rav Chilkiyah bar Tuvi restricts the Petur of Chatas and Asham to where he Shechted the Asham as an *Asham*, but not if he Shechted it as an *Olah* or a *Shelamim*. Rebbi Yochanan will agree that Ho'il does not apply in the case of Asham to render the Shochet ba'Chutz, Chayav, even if he Shechted it as an Asham - because the Asham *requires* Akirah; whereas, in his opinion, the Pesach does *not*; it automatically becomes a Shelamim after Pesach.


(a) We learn from the Pasuk in Matos "va'Nakreiv es Korban Hashem" (with regard to the ornaments that the soldiers brought back as war spoils from Midian) - that Kodshei Bedek ha'Bayis is called a 'Korban'.

(b) Shechting an animal of Kodshei Bedek ha'Bayis ba'Chutz is nevertheless not included in the prohibition of Shechitas Chutz - because the Torah writes "ve'El Pesach Ohel Mo'ed Lo Hevi'o" (to teach us that one is only Chayav on Shecutei Chutz for animals that are fit to be brought to the entrance of the Ohel Mo'ed - i.e. Kodshei Mizbe'ach, which Kodshei Bedek ha'Bayis are not).

(c) One is not permitted to donate an animal that is fit for the Mizbe'ach to Bedek ha'Bayis.

(d) From the word "la'Hashem" mentioned there we preclude the Sa'ir ha'Mishtale'ach from the Din of Shechutei Chutz.

6) Rashi omits 'Paras Chatas' (i.e. the Parah Adumah) from the previous Derashah - because it is anyway unfit to come to the Pesach Ohel Mo'ed (and has therefore already been precluded from the previous Derashah).




(a) With regard to bringing an animal on the Mizbe'ach before it is eight days old, the Torah writes "Yeratzeh le'Korban Isheh la'Hashem". From ...
1. ... "Isheh" - we preclude a Korban from being brought on to the Mizbe'ach before it is eight days old.
2. ... "Korban" - that one may not even declare it Hekdesh.
(b) "la'Hashem" comes to *include* the Sa'ir ha'Mishtale'ach in this prohibition, in spite of the fact that it is not fit to go on the Mizbe'ach - because, since the previous Derashah ("korban") comes to *ex*clude, "la'Hashem" comes to *in*clude; whereas in the previous case (that of Shechutei Chutz), since "el Pesach" came to *in*clude (whatever is fit to be brought to the entrance of the Ohel Mo'ed), "la'Hashem" comes to *ex*clude (the Sa'ir ha'Mishtale'ach from the La'av of Shechutei Chutz).
(a) If not for "la'Hashem", the Beraisa would have permitted a baby kid- goat before its eighth day to be used as the Sa'ir ha'Mishtale'ach. But how can that be? Have we not learned that the Goral only fixes the Sa'ir la'Az'azel if it is fit to be brought la'Hashem - which a baby of less than eight days is *not*?

(b) We try to solve ithis problem by establishing the Beraisa like Chanan ha'Mitzri - who says that even if the blood (of the Sa'ir la'Hashem) is already in the cup, and the Sa'ir la'Az'azel dies, he simply brings a goat from the market and combines it with the blood of the Sa'ir la'Hashem - without Hagralah!

(c) We reject this answer on the grounds that Chanan ha'Mitzri said nothing about not requiring Hagralah for the new goat. Perhaps *two* goats need to be brought, and it is only after the Hagralah, that they combine it with the blood - his Chidush being that he disagrees with Rebbi Yehudah in our Mishnah, who holds 'Meis ha'Mishtale'ach, Yishafech ha'Dam').

(d) So Rav Yosef establishes the Beraisa like Rebbi Shimon - who says that, if one of the goats dies, he brings a second one, specifically adding that Hagralah is unnecessary.

(a) Ravina answers that we need the Pasuk to invalidate a Mechusar Z'man from being used as the Sa'ir ha'Mishtale'ach by a substitute goat, which received its Kedushah by transfer (after the original one became blemished). This second goat does not require Hagralah (even according to the Rabbanan of Rebbi Shimon, since its Kedushah came from the goat which had already been chosen by Hagralah.

(b) We learn from the Pasuk ...

  1. ... "va'Isheh Lo Sitnu ... " - that the Chalavim of a Ba'al Mum are disqualified from being brought on the Mizbe'ach.
  2. ... "al ha'Mizbe'ach - that it is also forbidden to sprinkle the blood.
  3. ... "la'Hashem" - that the Sa'ir ha'Mishtale'ach may not be a Ba'al Mum either.
(c) From "Mehem" we learn that one is Chayav for bringing even *part* of the Chalavim of a Ba'al Mum - i.e. a k'Zayis - on the Mizbe'ach.

(d) We require a Pasuk to include the Sa'ir ha'Mishtale'ach in the prohibition of both a Ba'al Mum and a Mechusar Z'man. We would not know ...

1. ... a Ba'al Mum from a Mechusar Z'man - because a Mechusar Z'man has the disadvantage of being premature, which a Ba'al Mum is not.
2. ... a Mechusar Z'man from a Ba'al Mum - because a Ba'al Mum is considered disgusting in the eyes of Hashem, which a Mechusar Z'man is not.
(a) Rava establishes the Beraisa of Mechusar Z'man by a Sa'ir ha'Mishtale'ach whose mother was Shechted on Yom Kipur for a person who was dangerously ill (a question of 'Oso ve'es Be'no' - a different kind of Mechusar Z'man) - in which case the Hagralah (which now took place *before* it became a Mechusar Z'man) was valid, since, at that time, it was fit to be brought as the Sa'ir la'Hashem.

(b) Even though the La'av of 'Oso ve'es 'Be'no' applies exclusively to *Shechting* them on the same day - nevertheless it will pertain to a Sa'ir ha'Mishtale'ach, which, strictly speaking, is not *Shechted*, yet, since pushing it off the rock is *its* Mitzvah, it is considered a Shechitah, and the goat is therefore considered a Mechusar Z'man.

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