ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 88
ZEVACHIM 88 - Dedicated by Dr. and Mrs. Moshe & Rivka Snow of Queens, N.Y.,
in memory of Rabbis Israel Snow and Baruch Mayer Rabinowitz -- both of whose
Yahrzeits are 8 Elul.
(a) Our Mishnah rules 'K'lei ha'Lach Mekadshin es ha'Lach; Midos ha'Yavesh
Mekadshos es ha'Yavesh'. The K'lei ha'Lach comprised - dishes and bowls, for
the blood, the wine and the oil.
(b) There were two Midos ha'Yavesh - an Isaron (to measure the flour for
the Menachos) and a half Isaron (to divide the Isaron of the Chavitei Kohen
Gadol into two, half to be brought in the morning and half, in the afternoon
[see Tosfos DH 'Midos').
(c) The Tana refers to them as 'Midos ha'Yavesh', and not 'K'lei
ha'Yavesh' - because that is all they were used for (since the Minchah would
be placed in a Kli Lach).
(d) The Tana states - that dry Kodshim could not be sanctified in K'lei
ha'Lach, and vice-versa.
(a) If a K'li Shareis became holed, the criterion for rendering it Pasul
is - that it can no longer be used for its original purpose.
(b) A K'li Shareis will not sanctify what one places inside it - anywhere
but inside the Azarah.
(a) Shmuel qualifies the Halachah 'Ein K'lei ha'Lach Mekadshin es
ha'Yavesh' - by confining it to Midos ha'Lach (but not to other K'lei Lach).
(b) His reason for this is - because they were not really fit to be used for
dry things, and were therefore specifically designated for measuring Lach.
(c) He learns this from the Pasuk "Sheneihem Melei'im So'les" - since the
Mizrak mentioned there is a K'li Lach, yet they brought the Minchah in it.
(d) There were - seven Midos ha'Lach in the Beis-Hamikash.
(a) Rav Acha queries Shmuel's proof from the Pasuk - seeing as the Minchah
did after all, contain oil (in which case, it cannot be described entirely
(b) We answer this Kashya in two ways. One of them, that the proof is from
those parts of the Minchah that remained dry even after it had been mixed
with the oil; the other - that the Minchah in general, is considered a dry
Korban, compared to the blood.
(a) When Shmuel says that K'lei Shareis only sanctifies ...
1. ... 'Sh'leimin, he means - that it only sanctifies what is placed inside
it, as long as it is complete (but not if it has a hole).
(b) Others replace 'mi'Tochan' with 'bi'Fenim', which means inside the
Azarah. The difference between the two Leshonos is - 'Birutzei Midos'
(meaning whatever is heaped up above the level of the vessel, which is not
sanctified, according to the first Lashon, but which is, according to the
2. ... 'Melei'in', he means - that it only sanctifies the full Shiur (an
Isoron or a Log), but not part of it.
3. ... 'mi'Tochan', he means - that the object must be inside the K'li (and
not protruding from it).
(c) The Beraisa - inserts both 'mi'Tochan' and 'bi'Fenim' in the list.
(d) Rebbi Asi Amar Rebbi Yochanan qualifies the Din of 'Melei'in', and
what's more, his opinion has the support of Rebbi Yossi in a Beraisa.
According to Rebbi Yochanan - a K'li Shareis will sanctify even less that
the full Shi'ur that one places inside it - provided one has the intention
of adding the rest later.
(a) Rav (or Rav Asi) maintains that when our Mishnah rules 'Ein K'li ha'Lach
Mekadesh Yavesh', and vice-versa, it means 'Likareiv' (to bring on the
Mizbe'ach), but it does sanctify it 'Lipaseil' - meaning that it becomes
Pasul be'Yotzei or if it is touched by a T'vul-Yom or a Mechusar Kipurim.
(b) Others quote Rav with regard to the Beraisa 'Ein Mevi'in Menachos
u'Nesachim, u'Minchas Beheimah u'Bikurim min ha'Meduma'. 'Meduma' is -
Chulin into which Terumah fell.
(c) In spite of the fact that Meduma is permitted to a Kohen, (and that the
above are given to Kohanim anyway), one cannot bring Korbanos from it -
because of the Pasuk in Yechezkel "mi'Mashkeh Yisrael" (from which we learn
that Korbanos may only be brought from whatever is fit for a Yisrael to
(a) The Tana then adds - that how much more so can one not bring the above
'Korbanos' from Orlah or K'lai ha'Kerem.
(b) And in the event that one brought the 'Korban' from any of the above -
it is Pasul even Bedieved.
(c) According to the second Lashon, Rav (or Rav Asi) now comments on the
Beraisa - that although the 'Korban' is not sanctified to go on the
Mizbe'ach, it is sanctified to become Pasul (and must be burned, since it
cannot be redeemed).
(d) Rav's ruling does not pertain to Bikurim - because they are sanctified
by being placed inside a K'li Shareis.
(a) The Beraisa forbids ...
1. ... welding a broken K'li Shareis, sealing a hole with lead or
straightening a large dent in it.
(b) The reason for these Chumros is - because it is degrading to demonstrate
poverty in a place of wealth (in the King's palace), where broken things are
generally thrown out and replaced.
2. ... repairing a knife which is a K'li Shareis that became notched or that
broke away from the handle.
(c) Aba Shaul speaks about a knife that was at one stage being used in the
Beis-Hamikdash which rendered the animals T'reifah - because it contained a
lot of tiny notches.
(d) The Kohanim eventually - hid it in Genizah ('Sheimos').
(a) The Beraisa describes the Bigdei Kehunah. The Tana learns from the Pasuk
"Ma'aseh Oreig" - that they must be woven and not hand-stitched.
(b) If a garment became dirty, says the Tana, they did not wash it with
Neser or Ohel (various types of detergents) - and certainly not with plain
water, which would not clean it as thoroughly as a detergent.
(c) Abaye therefore explains that the Beraisa - specifically mentions
'Neser' and 'Ohel' (not to preclude washing it in water, but) to describe
the extent of the dirt (i.e. that it requires washing in detergent.
(d) Consequently, Bigdei Kehunah that are ...
1. ... very dirty - may not be washed, even in water.
(e) 'Yesh Omrim' say - that one may not wash Bigdei Kehunah at all (because
of the S'vara 'Ein Aniyus be'Makom Ashirus').
2. ... slightly dirty (meaning that water will suffice to clean it) - may be
washed even using detergents.
(a) We learned in a Beraisa that the Kohen Gadol's Me'il was made entirely
of Techeiles (a dark blue wool). For the hem however, they brought
Techeiles, Argaman (purple wool) and Tola'as Shani (crimson wool) - with
which they made woolen pomegranates.
(b) When the Tana describes the pomegranates as ...
1. ...'Rimonim she'Lo Pischu', he means - 'like pomegranates that have not
yet begun to split open'.
(c) They also suspended seventy-two golden bells on the hem (thirty-two on
either side) - inside which there were seventy-two strikers.
2. ... ''Kuna'os shel K'nasos she'be'Roshei Tinokos', he means - the cones
or peaks of helmets worn by children.
(d) Beside each pomegranate, they suspended a bell.
(a) According to Rebbi Dosa in the name of Rebbi Yehudah, they suspended
thirty-six bells on the hem of the Me'il (eighteen on either side).
(b) Likewise, says Rebbi Anani bar Sason, Tana'im argue over the number of
sightings of Tzara'as. Rebbi Dosa ben Horkinas says thirty-six (like he
says here), incorporating - Tzara'as of the skin, of the place of a boil or
burn, of the head or the beard, of the clothes and of the house.
(c) Akavya ben Mahalalel says - seventy-two.
(a) Rebbi bar Sason comments - that the Torah juxtaposes the Parshah of
Korbanos to that of the Bigdei Kehunah - to teach us that the latter atone
for our sins just like the former do.
(b) In this connection, we learn from the Pasuk ...
1. ... "Va'yishchat'u Se'ir Izim, Va'yitbelu es ha'Kutones ba'Dam" - that
the Kutones (the undershirt) atones for murder.
(c) Rebbi Chanina learns that ...
2. ... "Va'asei Lahem Michnesei Bad Lechasos B'sar Ervah" - that the pants
atone for adultery
3. ... "Ve'asisa Choshen Mishpat" - that the Choshen (the breastplate) atone
for pervert justice.
4. ... "Ein Eifod u'Terafim" - that the Eifod (apron) atones for
1. ... the Mitznefes (the turban) atones for haughtiness - from the location
where it was worn (on top of the head).
(d) From the 'Gezeirah-Shavah' "Ve'hayah al Metzach Aharon" (in connection
with the Tzitz) "u'Metzach Ishah Zonah Hayah Lach", we learn - that the
Tzitz atones for Chutzpah..
2. ... the belt atones for impure thoughts - from the location where it was
worn (near the heart).
3. ... the Me'il atones for Lashon ha'Ra - 'Let the garment which makes a
noise come and atone for the sin which is based on the voice.
(a) According to Rebbi Yehoshua ben Levi, Shefichas Damim and Lashon ha'Ra
are unique, inasmuch as - they are the only two sins that are atoned for
outside the realm of Korbanos
(b) According to Rebbi Yehoshua ben Levi, the Eglah Arufah atones for
Shefichas Damim, and the Ketores - for Lashon ha'Ra.
(c) We learn this latter Halachah from a Beraisa cited by Rebbi Chananya,
which quotes the Pasuk "Vayiten es ha'Ketores Vayechaper al ha'Am" - where
the people accused Moshe and Aharon of having killed 'the people of Hashem'
(i.e. the congregation of Korach).
(d) Ketores atones for Lashon ha'Ra - because, just as Lashon ha'Ra is
spoken secretly, so too, is the Ketores, brought secretly (i.e. nobody is
allowed in the vicinity of the Heichal when the Kohen brings it).
(a) We resolve the discrepancy between Rebbi Anani bar Sason, who learns
***** Hadran Alach 'ha'Mizbe'ach Mekadesh' *****
1. ... the Kutones atones for Shefichas Damim, and Rebbi Yehoshua ben Levi,
who ascribes the Kaparah to the Eglah Arufah - by establishing the former by
a case where the identity of the murderer is known, and the latter, where it
(b) The Torah writes that if a murder takes place, and the people
deliberately fail to bring the murderer to justice - ''the land will not
2. ... the Me'il atones for Lashon ha'Ra, and Rebbi Yehoshua ben Levi, who
ascribes it to the Ketores - by establishing the former by Lashon ha'Ra that
was spoken publicly, and the latter, by Lashon ha'Ra that was spoken
discreetly (though it is unclear how that can be said about the people's
accusation of Moshe and Aharon, which is the source for this Limud).
(c) Nevertheless, the Kutones atones for murder, where the identity of the
murderer is known, as we just explained - in a case where there are no
Kasher witnesses (or there was no warning).