POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Zevachim 11
ZEVACHIM 11-15 - Sponsored by a generous grant from an anonymous donor.
Kollel Iyun Hadaf is indebted to him for his encouragement and support and
prays that Hashem will repay him in kind.
1) BLOOD THAT ENTERED THE "HEICHAL"
(a) (Mishnah - R. Akiva): If the blood of any Korban was
brought inside the Heichal (except of an inner Chatas) to
atone, it is Pasul;
2) THE "HEKESH" OF "MENACHOS" TO "CHATAS" AND "ASHAM"
(b) Chachamim say, only blood of a Chatas is Pasul;
(c) R. Eliezer says, also blood of an Asham - "Ka'Chatas
(d) Question: Why do Chachamim argue with R. Eliezer?
(e) Answer (Rava): They learn from a Kal va'Chomer:
1. An Olah is entirely burned on the Mizbeach, if its
blood enters the Heichal it is Kosher - an Asham is
not entirely burned, all the more so it remains
(f) Question: But an Olah does not atone, we cannot learn to
an Asham which atones!
(g) Answer: A Minchas Chotei (one brought for a
transgression) proves that this is not a problem - it
atones, yet if it enters the Heichal it is Kosher!
1. Question: Why didn't we use Chatas ha'Of to prove
that even blood of something that atones can remain
Kosher when brought into the Heichal?
(h) Question: We cannot learn from Minchas Chotei, it is not
2. Answer: R. Avin asked if the blood of Chatas ha'Of
is Pasul if it enters the Heichal (and his question
was not resolved).
(i) Answer #1: We learn from a Tzad ha'Shavah of Olah and
Minchas Chotei - both are Kodshei Kodoshim and if their
blood enters the Heichal it remains Kosher - the same
applies to Asham.
(j) Objection (Rava of Barnish): We cannot learn from the
Tzad ha'Shavah, because there is no minimal price of an
Olah or Minchas Chotei, but Asham has a minimum price!
(k) Answer #2: Rather, Chachamim learn from "Damah" - blood
of a Chatas is Pasul if it enters the Heichal, not blood
of any other Korban;
1. R. Eliezer expounds, if its *blood* enters the
Heichal it is Pasul, if the meat enters, it is
2. Chachamim learn that from 'Dam'; the extra 'Hei' in
"Damah (*its* blood)" excludes that of other
3. R. Eliezer does not expound the 'Hei'.
(a) According to Chachamim (who say that Asham Lo Lishmah is
Kosher), we understand why Minchah is equated to Chatas
3) "ZEVACHIM" OFFERED "L'SHEM CHATAS" AND "L'SHEM PESACH"
1. (Beraisa - R. Shimon): "Kodesh Kodoshim Hi ka'Chatas
veka'Asham" - Minchas Chotei is like Chatas, if the
Kometz (the handful taken from a Minchah and burned
on the Mizbeach) was taken Lo Lishmah it is Pasul;
(b) Question: But according to R. Eliezer, Chatas and Asham
are both Pasul Lo Lishmah, why must the Torah equate
Menachos to both of them?
2. Minchas Nedavah is like Asham, if the Kometz was
taken Lo Lishmah it is Kosher.
(c) Answer: This teaches another law of R. Shimon.
1. (Mishnah): If the Kometz was not taken in a Kli
Shares, it is Pasul;
(d) Question: But R. Shimon himself expounded this verse to
teach the difference between Minchas Chotei and Minchas
2. R. Shimon says, it is Kosher.
3. (Rav Yehudah brei d'R. Chiya): R. Eliezer learns
from "Kodesh Kodoshim Hi ka'Chatas veka'Asham": if
the Kohen wants to do Kemitzah with his hand, he
must use his right hand, as he uses to throw the
blood of Chatas;
4. If the Kohen wants to do Kemitzah in a Kli Shares,
he may take it to the Mizbeach and throw it with his
left hand, just as he may use it to carry and throw
blood of an Asham.
(e) Answer: Really, he learns from the verse Kemitzah with
and without a vessel;
1. He learns that Minchas Chotei Lo Lishmah is Pasul
because it says "Hi", just as we expounded regarding
(f) Question: According to Chachamim that argue with R.
Shimon, why does the Torah equate Chatas and Asham?
(g) Answer: To teach that Asham requires Semichah, just like
(a) (Mishnah): Yosi ben Choni says (any Zevach that was
slaughtered l'Shem Pesach or Chatas is Pasul).
(b) (R. Yochanan): R. Eliezer agrees with Yosi ben Choni.
(c) (Rabah): (Tosfos - R. Yochanan means, he agrees about
Zevachim l'Shem Pesach, but) he argues about Zevachim
(d) (Beraisa - R. Eliezer): If a Pesach more than one year
old was slaughtered Lishmah at the proper time (to
slaughter Pesach, i.e. the afternoon of Erev Pesach), or
if other Zevachim were slaughtered l'Shem Pesach at this
time, they are Pasul;
(e) R. Yehoshua says, they are Kosher.
1. R. Yehoshua: Any other day, Pesach Lishmo (l'Shem
Pesach) is Pasul, yet other Zevachim l'Shem Pesach
are Kosher - on Erev Pesach, when Pesach Lishmo is
Kosher, all the more so other Zevachim l'Shem Pesach
(f) R. Eliezer: I learn from a different Kal va'Chomer -
Mosar Pesach becomes a Shelamim, Mosar Shelamim is not a
2. R. Eliezer: (If you learn such a Kal va'Chomer,)
perhaps you should say just the contrary! Any other
day, Pesach Lishmo is Pasul, yet Pesach l'Shem
another Zevach is Kosher - on Erev Pesach, when
Pesach Lishmo is Kosher, all the more so other it is
Kosher l'Shem another Zevach (and we know that this
i. Just as you do not learn this Kal va'Chomer,
you should not learn yours!
3. Also, there is a difficulty with your Kal va'Chomer
- other Korbanos are Kosher l'Shem Pesach on other
days, because Pesach l'Shem other Korbanos is Kosher
then - but we cannot say that other Zevachim l'Shem
Pesach are Kosher on Erev Pesach, when Pesach l'Shem
other Korbanos is Pasul!
4. R. Yehoshua: If you say thusly, Shelamim Lo Lishmah
is Pasul more than Pesach (i.e. if Shelamim is
slaughtered l'Shem Pesach at the time for Pesach, it
is Pasul, but Pesach l'Shem Shelamim at the time of
Shelamim (i.e. every day except Erev Pesach) is
Kosher - but the Torah taught that Pesach Lo Lishmah
is Pasul, not Shelamim)!
1. Even though Mosar Pesach is a Shelamim, if Pesach is
slaughtered l'Shem Shelamim at its (Pesach's) proper
time it is Pasul - Mosar Shelamim is not a Pesach,
all the more so if Shelamim is slaughtered l'Shem
Pesach at this time it is Pasul!
(g) R. Yehoshua: We find that Mosar Chatas is an Olah, but
Mosar Olah is not a Chatas;
4) SHIMON ACHI AZARYAH'S OPINION
1. Even though Mosar Chatas is an Olah, if Chatas is
slaughtered l'Shem Olah it is Pasul - will you say
that (because Mosar Olah is not a Chatas), Olah
slaughtered l'Shem Chatas is Pasul?!
(h) R. Eliezer: You cannot learn from Chatas, for it is
always Kosher Lishmah;
1. Pesach is only Kosher Lishmah on Erev Pesach, any
other day it is Pasul, therefore it is Posel other
Zevachim (if they are slaughtered l'Shem Pesach).
(a) (Mishnah - Shimon Achi Azaryah): (Any Zevach that was
slaughtered l'Shem a Korban of higher Kedushah is Kosher,
one slaughtered l'Shem a Korban of lower Kedushah is
5) THE PROPER TIME TO SLAUGHTER THE PESACH
(b) (Rav Ashi): Shimon Achi Azaryah learns from "V'Lo
Yechalelu Es Kodshei Benei Yisrael Es Asher *Yarimu*" -
slaughter l'Shem a Korban of higher Kedushah does not
Posel, slaughter l'Shem a lower Kedushah does Posel.
(c) Question: The verse is needed to teach Shmuel's law!
1. (Shmuel): One who eats Tevel (untithed produce) is
Chayav Misah - "V'Lo Yechalelu Es Kodshei...Asher
*Yarimu*" - this refers to something from which
Terumah will be taken, i.e. Tevel.
(d) Answer: If it only came to teach the first law, it should
have said '...Asher Hurmu';
1. Since it uses the future tense 'Yarimu', we also
learn Shmuel's law. (Shitah - if it only came to
teach Shmuel's law, it would not say "Es Kodshei
(e) Question (R. Zeira): (Shimon Achi Azaryah say that if it
was slaughtered l'Shem a higher Kedushah, it is Kosher;)
1. Does this mean (like the first Tana) that he does
not fulfill his obligation (and they only argue when
it was slaughtered l'Shem a lower Kedushah)?
(f) Answer (Abaye - end of the Mishnah): If a Bechor or
Ma'aser was slaughtered l'Shem Shelamim, it is Kosher; if
a Shelamim was slaughtered l'Shem Bechor or Ma'aser, it
2. Or, does it mean that he fulfilled his obligation
(and they argue in both cases)?
1. 'Kosher' cannot mean that he fulfilled his
obligation, this does not apply to Bechor and
(g) Rejection: No - in this clause, it means that he did not
fulfill his obligation, but earlier, it means that he
fulfilled his obligation!
2. Rather, it must mean that it is Kosher, he did not
fulfill his obligation - surely, 'Kosher' also means
this earlier in the Mishnah.
(h) Question: (If we would learn from the last clause (what
'Kosher' means) to other clauses, we would understand why
it was taught - but if not), is the Chidush of the last
clause that a Zevach slaughtered l'Shem a lower Kedushah
1. We already know this from the previous clause!
(i) Answer: One might have thought, only such a case is Posel
(because Kodshei Kodoshim are much more Kodesh than
Kodshim Kalim), but not when Kodshim Kalim are
slaughtered l'Shem Kodshim Kalim (since all have the same
level of Kedushah) - the clause of Shelamim slaughtered
l'Shem Bechor or Ma'aser, teaches that this is not so.
2. (Mishnah): If Kodshei Kodoshim were slaughtered
l'Shem Kodshim Kalim, (they are Pasul...)
(j) Objection: We already know from a Mishnah that Shelamim
is more Kodesh than Bechor!
1. (Mishnah): (If there are Shelamim and Bechoros to
offer,) we offer Shelamim first, because its blood
must be thrown onto all four walls of the Mizbeach,
it requires Semichah, Nesachim and waving the chest
(k) Answer: Primarily, our Mishnah teaches that Shelamim is
more Kodesh; that Mishnah taught it in passing.
(a) (Mishnah - R. Yehoshua): If a Pesach was slaughtered Lo
Lishmah in the morning of Erev Pesach, it is Kosher, as
if it was slaughtered on the previous day;
(b) Ben Beseira says it is Pasul, as if it was slaughtered in
(c) Shimon Ben Azai says, I heard from 72 elder on the day
that R. Elazar ben Azaryah was appointed Nasi, that any
Zevach that is eaten that was slaughtered Lo Lishmah is
Kosher, but the owner did not fulfill his obligation,
except for Pesach and Chatas.
1. Ben Azai disqualifies Olah, but otherwise he agrees
with the first Tana (of the first Mishnah);
Chachamim did not agree with him.
(d) (Gemara - R. Elazar): Ben Beseira says that a Pesach
slaughtered in the morning of Erev Pesach is Kosher,
because the entire day is its proper time.
(e) Question #1: If so, why did he say 'as if it was
slaughtered in the afternoon'?
(f) Answer: He said this for parallel structure to R.
Yehoshua, who said 'as if it was slaughtered on the
(g) Question #2: If so, why did R. Yehoshua and Ben Beseira
argue about Pesach Lo Lishmah, they should argue about
(h) Answer: If they argued about Lishmah, one might have
thought that R. Yehoshua admits that Pesach Lo Lishmah is
Pasul, because part of the day is the proper time to
slaughter the Pesach.
(i) Question: "(Pesach is slaughtered) Bein ha'Arbayim (in
(j) Answer (Ula brei d'Rav Ila'i): No, it means between the
nights (after the end of the previous night and before
the next night, i.e. anytime during the day).
(k) Question: It says "Bein ha'Arbayim" regarding the second
Tamid offered each day, we do not say that it may be
offered any time of the day (it must be in the
(l) Answer: Since the first Tamid is offered "Ba'Boker",
surely "Bein ha'Arbayim" said by the second means in the
(m) Question: Perhaps the first is offered in the morning,
the second can be offered anytime in the day?
(n) Answer: "Es ha'Kevesh *Echad* Ta'aseh ba'Boker", two may
not be offered in the morning.
(o) Question: Regarding the Menorah, it says "Bein
ha'Arbayim" - will we say that it may be lit anytime in
(p) Answer: There, it also says "Me'Erev Ad Boker";
1. (Beraisa): "Me'Erev Ad Boker" - one must put enough
oil in the lamps so that they will burn from evening
2. Also - this teaches that no Avodah (which must be
done by day) may be done after lighting the Menorah,
until the next morning.