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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, is a person Chayav for Shechting a Korban Pesach ba'Chutz during the year, if he Shechts it as a *Shelamim*?

(b) We can infer from the previous statement that if he Shechted it S'tam, it would remain Lesheim Pesach, and he would be Patur.
Why does this appear to be incompatible with the case of the goats that he Shechted before the Hagralah, where he is Chayav because of Ho'il? How would 'Ho'il' apply here, too?

(c) Why does Rav Chisda not apply 'Ho'il' *there*?

(d) Others ask this apparent contradiction in the name of another Amora, and give the same answer.
Which Amora?

2) Rav Dimi Amar Rebbi Yirmiyah quotes Rebbi Yochanan as saying that one is Patur even for Shechting a Pesach ba'Chutz during the year *as a Shelamim*.
Why is that?


(a) How did Ravin Amar Rebbi Yirmiyah quote Rebbi Yochanan?

(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.
What is a 'Mechusar Z'man' ...

  1. ... of the animal?
  2. ... of the owner?
(c) Is one Chayav for Shechutei Chutz by a Mechusar Z'man of the animal?

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

  1. ... Patur for Shechting their respective Chatas or Asham ba'Chutz?
  2. ... Chayav for bringing their Olah or Shelamim? Which of these brings a Shelamim?
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*. How will Rebbi Yochanan, who, with regard to Shechting a *Pesach* ba'Chutz, holds of 'Ho'il' (see 2a), explain the difference between an Asham and a Pesach in this regard? Why will Ho'il not apply in the case of Asham to render the Shochet ba'Chutz, Chayav - even if he Shechted it as an Asham?


(a) What do 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)?

(b) Then from where do we know that Shechting an animal of Kodshei Bedek ha'Bayis ba'Chutz is not included in the prohibition of Shechitas Chutz?

(c) Is one permitted to donate an animal that is fit for the Mizbe'ach to Bedek ha'Bayis?

(d) And what do we preclude from the word "la'Hashem" mentioned there?

6) Why does Rashi omit 'Paras Chatas' from the previous Derashah?

Answers to questions



(a) With regard to bringing an animal on the Mizbe'ach only from the eighth day and onwards (to preclude a 'Mechusar Z'man') - the Torah writes in Emor "Yeratzeh le'Korban Isheh la'Hashem".
What do we learn preclude from ...
  1. ... "Isheh la'Hashem"?
  2. ... "Korban"?
(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.
How do we explain the fact that, in the previous Derashah, "la'Hashem" came to *exclude* the Sa'ir ha'Mishtale'ach from the La'av of Shechutei Chutz, whereas here, it comes to *include* it in the prohibition of Mechusar Z'man?
(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.
What is the problem with this?

(b) We try to solve it by establishing the Beraisa like Chanan ha'Mitzri.
What does Chanan ha'Mitzri say? With whom does he argue?

(c) On what grounds do we reject this answer?

(d) So Rav Yosef establishes the Beraisa like Rebbi Shimon.
What does *he* say?

(a) Ravina answers the current Kashya (in 8a) by establishing the Beraisa by a *second* goat, which received its Kedushah by transfer, after the original one became blemished.
How does this dispense with the Kashya?

(b) With regard to the prohibition of bringing a Ba'al Mum, what do we learn from the Pasuk in Emor ...

  1. ... "va'Isheh Lo Sitnu ... "?
  2. ... "al ha'Mizbe'ach?
  3. ... "la'Hashem"?
(c) From "Meihem" we learn that one is Chayav for bringing even *part* of the Chalavim of a Ba'al Mum on the Mizbe'ach.
What constitutes a *part*?

(d) Why do 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? Why would we not know ...

  1. ... a Ba'al Mum from a Mechusar Z'man?
  2. ... a Mechusar Z'man from a Ba'al Mum?
(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 different kind of Mechusar Z'man).
Which Kashya is Rava coming to answer, and how does he answer it?

(b) Considering that the La'av of 'Oso ve'es 'Be'no' applies exclusively to *Shechting* them on the same day, why should it pertain to a Sa'ir ha'Mishtale'ach, which is not *Shechted*?

Answers to questions
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