ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 86
ZEVACHIM 86 - Sponsored anonymously. May Hash-m provide respite to all of
the prisoners and the wounded of Israel, bi'Meherah b'Yameinu.
(a) Our Mishnah precludes the bones the nerves the horns and the hooves of
an Olah from being burned once they have been cut away from the Basar. We
know that it is not a Mitzvah to do so - from the Pasuk "Ve'hiktir ha'Kohen
es ha'Kol ... ", implying Lechatchilah.
(b) The ruling 'Pershu, Yerdu', applies - even if they are still lying on
top of the Mizbe'ach.
(c) The author of our Mishnah is Rebbi (in a Beraisa). The Rabbanan there -
establish the Pasuk "Ve'hiktir ha'Kohen es ha'Kol ... " even by bones,
nerves, horns and hooves of an Olah that were cut away from the Basar ...
(d) ... whereas from the Pasuk "Ve'asisa Olosecha ha'Basar ve'ha'Dam" they
learn - that the obligation of returning burned limbs to the Ma'arachah is
confined to the Basar of the Olah, but does not extend to its bones, nerves,
horns and hooves.
(a) We just cited the Beraisa, where Rebbi holds 'Pershu, Yerdu'.
1. Rebbi Zeira qualifies this - by confining it to where it took place on
the ramp, but not to where it took place on the Mizbe'ach itself (since that
is not defined as 'cutting it away', but rather as 'bringing it closer to
(b) Rabah holds like Rebbi Yochanan, who, in the name of Rebbi Yishmael,
learns from the 'Gezeirah-Shavah' "Lo Yih'yeh" (by Olah) from "Lo Yih'yeh")
by Asham) - that the bones of an Olah (like those of an Asham) belong to the
2. Rabah qualifies the Din of 'PershuYerdu' - by confining it to where the
limbs concerned were separated after the Zerikah (because if they were
separated before it, they do not have the Din of Kodshim Pesulim [which must
be burned], but are the personal property of the Kohen, even to fashion a
knife from them, should he please).
(c) In the phrase "Or ha'Olah Asher Hikriv la'Kohen Lo Yih'yeh" - the word
"Lo" is superfluous (rendering the 'Gezeirah-Shavah' 'Mufneh').
(d) It is necessary for the 'Gezeirah-Shavah' to be Mufneh - because
otherwise, we would have asked - that an Asham is different, since the Basar
is permitted (which the Basar of an Olah is not).
(a) Rav Ada bar Ahavah queries Rabah from a Beraisa. The Tana differentiates
between the bones of (other) Kodshim before Zerikah ('Mo'alin Bahen') and
after Zerikah ('Ein Mo'alin Bahen'), whereas regarding the bones of an
Olah - he says 'Mo'alin Bahen Le'olam'.
(b) Rabah will amend the Beraisa - by adding 've'shel Olah, Pershu Lifnei
Zerikah, Ein Mo'alin Bahen; Le'achar Zerikah, Mo'lin Bahen Le'olam'.
(c) Rebbi Elazar disagrees with Rabah. According to him, if the bones of an
Olah were cut away from the Basar ...
1. ... before Zerikah - they are subject to Me'ilah.
(d) ... because he applies Rebbi Yishmael's 'Gezeirah-Shavah' to after the
Zerikah (like the Asham), whereas according to Rabah, it applies to the
bones of the Olah before the Zerikah.
2. ... after Zerikah - 'Lo Nehenin (mi'de'Rabbanan), ve'Lo Mo'alin' (min
(a) Our Mishnah states 've'Chulan she'Pak'u me'al Gabei ha'Mizbe'ach, Lo
Yachzir' - referring to both the Pesulin and to the bones and the nerves ...
(if either of them was taken up on the Mizbe'ach.
(b) The Tana rules 'Lo Yachzir' with regard to both a coal that fell off the
Mizbe'ach, and a limb - only the latter ruling is confined to after midnight
(but before midnight, 'Yachzir').
(c) This latter ruling affects the Din Me'ilah regarding the limb - because
whatever still belongs on the Mizbe'ach is subject to Me'ilah, whereas
whatever does not (because it is spent), falls under the category of
'Na'asis Mitzvaso' (its Mitzvah is complete), which is no longer subject to
(d) Besides the Mizbe'ach - the Kevesh (the ramp) and the K'lei Shareis
sanctify whatever is fit for them.
(a) Our Mishnah distinguishes between a limb that falls off the Mizbe'ach
before midnight and one that falls off afterwards. The problem with this is
that if the limb is ...
1. ... still intact - then it must be replaced on the Mizbe'ach (even after
midnight), whereas if if it is ...
(b) So we establish the Mishnah - when the fire dried up the limb
completely, without actually turning it into a coal.
2. ... burned to a cinder - then it is not necessary to replace it (even
(a) The Torah writes (in Tzav) 'Kol ha'Laylah Ve'hiktir' ("al Mokdah al
ha'Mizbe'ach Kol ha'Laylah") - implying that he the Kohanim have the entire
night to burn the Eimurin on the Mizbe'ach, adding " ... Ve'heirim es
ha'Deshen" - implying that in the same time-period, they are obligated to
(b) Based on what we just learned, Rav makes a compromise with regard to
'Sheriri' (the limbs that became hard, as we just explained).
(a) The Mitzvah of Terumas ha'Deshen comprises - taking one shovel-full of
ashes from the spent ashes on the Ma'arachah, and depositing them beside the
ramp, each morning.
(b) According to the Mishnah in Yoma, the Kohen would normally perform
Terumas ha'Deshen at around dawn break ...
1. ... on Yom ha'Kipurim - at midnight ...
(c) The reason for bringing the time forward ...
2. ... and on Yom-Tov - at around 10 p.m. (at the end of the first watch).
1. ... on Yom Kipur is - to give the Kohen, who performed it, and who still
had the entire Seider Yom-ha'Kipurim in front of him, a break between one
and the other (see Tosfos DH 'Mishum').
(d) Rav Kahana asks from this Mishnah - that if the removal of the ashes
from midnight would be d'Oraysa, as he claimed, then how could the Kohen
perform it on Yom-Tov, before the prescribed time?
2. ... even further on Yom-Tov - in order to begin with the Korban Tamid as
early as possible, since there would be a lot of extra Korbanos to bring in
the course of the day.
(a) Rebbi Yochanan answers this Kashya with a Kashya of his own. The problem
he has with the Pasuk "al Mokdah ... Kol ha'Laylah ad ha'Boker ... " is -
that "ad ha'Boker" is basically synonymous with "Kol ha'Laylah" (so why does
the Torah need to add it).
(b) He therefore explains - that the Torah is giving an extra 'Boker' (i.e.
earlier than dawn break) for the removal of the ashes, according to the
need. This the Torah left to the Chachamim to fix (which they did in the way
described by the Mishnah in Yoma).
(c) And he reconciles this with Rav - by confining Rav to the limbs that
have become hard (but are not yet ashes), and the Mishnah in Yoma to where
they have already become ashes.
(d) The factual proof that more Korbanos were brought on Yom-Tov - lies in
the Mishnah in Yoma, which describes how by dawn-break, the Azarah was
already full of people (each with his Olas Re'iyah, without which he was
forbidden to appear in the Azarah, Shalmei Chagigah and Shalmei Simchah).