POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Zevachim 27
ZEVACHIM 26-30 - Dedicated to the leaders and participants in the Dafyomi
shiurim at the Young Israel of New Rochelle, by Andy & Nancy Neff
1) WHEN DOES "PIGUL" APPLY?
(a) Question (against Shmuel - Beraisa): If slaughter or
Kabalah was done (by someone Kosher) with intent to put,
on the same day, blood that should be put on top on
bottom, or vice-versa; it is Kosher;
2) CAN WE GATHER BLOOD THAT WAS THROWN?
1. If in a later Avodah he intended to eat the meat
Chutz li'Mkomo, it is Pasul, there is no Kares (for
one who eats the meat);
(b) Answer (Mar Zutra): Pigul can only come about if Zerikah
permitted the meat to be eaten.
2. If he intended Chutz li'Zmano, it is Pigul, there is
3. If slaughter or Kabalah was done with intent to put
*the next day* blood in the wrong place (top on
bottom); it is Pasul;
i. If in a later Avodah he intended to eat the
meat or burn the Eimurim Chutz li'Zmano or
Chutz li'Mkomo, it is Pasul, there is no Kares.
4. Summation of question: If putting in the wrong place
is like in the right place, Chutz li'Zmano should
make it Pigul with Kares!
(c) Question (Rav Ashi): Presumably, your source is "V'Im
He'achel Ye'achel ba'Yom ha'Shelishi (Lo Yeratzeh Pigul
Yihyeh" - Pigul only applies if there was no other
1. If so, intent Chutz li'Zmano should not even Posel!
(d) Answer (Rav Nachman bar Yitzchak): Intent not to do
Zerikah the same day (even without any intent Lizrok) is
Posel according to R. Yehudah.
(e) (Reish Lakish): The Mishnah is Posel absolutely; putting
in the wrong place is like putting it in the right place;
1. The Beraisa is Machshir putting in the wrong place
when he was silent (without any Pasul intention);
(f) The same questions asked against Shmuel (from 26B 3:c)
are asked against Reish Lakish, who gives the same
answers (ending with Rav Nachman bar Yitzchak's answer
2. The Mishnah discusses when he expressed intention to
eat the meat Chutz li'Zmano.
(g) (R. Yochanan): Both the Mishnah and Beraisa are when he
1. Putting in the wrong place is not like putting in
the right place;
(h) (Mishnah): It is Pasul, there is no Kares.
2. The Beraisa is Machshir when there is more Dam
ha'Nefesh (for a Kosher Kohen to Mekabel), the
Mishnah is Posel when there is not.
(i) Question: According to Reish Lakish, this is a Chidush
(even though he intended Chutz li'Zmano, Pigul can only
come about if Zerikah permitted the meat);
1. But according to R. Yochanan, he was silent, and a
Kosher Zerikah was not done, obviously there is no
(j) This is left difficult.
(k) Question: How does Shmuel explain this (he also said, in
the Mishnah he was silent)?
(l) Answer: It means, if he intended Chutz li'Zmano, it is
Pasul, there is no Kares.
(a) Question: According to R. Yochanan, if putting in the
wrong place is not like putting in the right place, it
should be as if the blood spilled on the floor - he
should be able to gather it and put in the proper place!
(b) Answer: He holds like the opinion that says that one may
not gather it.
1. (R. Yochanan): All agree that if blood that should
be put on top was put on top (or on bottom was put
on bottom) improperly (with bad intent), we do not
gather it to put it again;
i. They argue when it was put in the wrong place -
R. Yosi says, we do not gather it; R. Shimon
says, we gather it (some texts switch the
3) WHAT MAKES PIGUL
2. Our Mishnah is like R. Yosi.
(c) (Rav Chisda): All agree that if blood was put on top
instead of on bottom, we do not gather it to put it
again, all the more so if it was put on bottom instead of
on top (for it would have dripped down to the bottom
1. They argue when blood was put on the outer Mizbe'ach
instead of the inner Mizbe'ach (or vice-versa - Tzon
Kodoshim deletes this from the text) - R. Yosi says,
we gather it; R. Shimon says, we do not.
(d) Support (Rav Nachman - Beraisa - R. Yehudah): "Zos Hi
ha'Olah" - these are three exclusions, they teach three
cases in which limbs of an Olah which were brought up the
ramp go down - if it was slaughtered at night, if the
blood spilled, or if the blood left the Azarah.
(e) R. Shimon says "Olah" only implies a Kosher Olah (its
limbs stay on the Mizbe'ach, they are not taken down);
1. Question: What is the source to include (offering
the limbs or Eimurim in) the following cases:
(f) (R. Elazar): The inner Mizbe'ach is Mekadesh Pesulim
(unfitting Korbanos - if they were put on it, we do not
take them down).
i. A Korban was slaughtered at night; the blood
spilled; the blood left the Azarah; it (the
meat) was left overnight; it left the Azarah;
it was slaughtered with intent Chutz li'Zmano
or Chutz li'Mkomo; Pesulim received and threw
the blood; blood was put on top instead of on
bottom or vice-versa; blood was put on the
outer Mitzvah instead of the inner Mizbe'ach or
vice-versa; a Pesach or Chatas that was
slaughtered Lo Lishmah?
2. Answer: "Toras ha'Olah" - the Torah gave one law for
everything that is Olah (goes up) on the Mizbe'ach.
3. Suggestion: Perhaps we include an animal that had
relations with a man or woman, Muktzeh (designated
for idolatry), Ne'evad (one that was served), the
wages of a harlot, an animal traded for a dog, a
crossbreed, a Treifah, and a Yotzei Dofen (an animal
born through Caesarian section)!
4. Rejection "Zos" excludes these.
5. Question: Why do we include the former and exclude
the latter, and not vice-versa?
6. Answer: Each of the former was properly Hukdash, the
Pesul came in the Mikdash;
i. Each of the latter was Pasul before it came to
7. Culmination of support: R. Shimon said that if the
blood was put on top instead of on bottom or
vice-versa; the Korban is not taken down, and R.
Yehudah did not argue.
i. The reason is, the Mizbe'ach received the
blood, this is Machshir the Korban (to an
extent); therefore, we would not gather the
blood to do Zerikah again.
(g) Question: We already learn this from our Mishnah!
1. (Mishnah): Blood that should be put on the inner
(h) Answer: One might have thought, that only applies to
blood, which (for certain Korbanos) is put on the inner
Mizbe'ach, but it does not Mekadesh a Kometz, for this is
never put there;
1. R. Elazar teaches, it is Mekadesh even a Kometz.
(i) Question (Beraisa): If foreign Ketores (i.e. other than
what the Torah commands) was put on the Mizbe'ach, we
take it down - only the outer Mizbe'ach is Mekadesh
Pesulim (of kinds of Korbanos) that are fit for it.
1. Inference: The outer Mizbe'ach is Mekadesh, not the
(j) Answer: We explain the Beraisa as follows - if foreign
Ketores was put on the outer Mizbe'ach, we take it down -
the outer Mizbe'ach is Mekadesh Pesulim of the type that
are fit for it;
1. Inference: The inner Mizbe'ach is Mekadesh Pesulim,
even if they are not fit for it.
(k) Question: What is the reason?
(l) Answer: The Kedushah of the outer Mizbe'ach is like the
ground (in was not anointed); the Kedushah of the inner
Mizbe'ach is like Klei Shares (it was anointed).
(a) (Mishnah): If one slaughtered a Korban with one of the
following intentions, it is Pasul, there is no Kares:
1. He intended to Zorek the blood or part of it Chutz
li'Mkomo (outside the Azarah),
(b) If he slaughtered with one of the following intentions,
it is Pigul, one who eats the meat is Chayav Kares:
2. He intended to burn the Emurim or part of them Chutz
3. He intended to eat Chutz li'Mkomo (for Kodshim
Kalim, outside Yerushalayim; for Kodshei Kodoshim,
outside the Azarah) the meat, or a k'Zayis of the
meat or skin of the tail.
1. He intended to Zorek the blood or part of it the
2. He intended to burn the Emurim or part of them the
3. He intended to eat on the next day (regarding a
Korban eaten only for one day) the meat, or a
k'Zayis of the meat or skin of the tail.