ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 107
ZEVACHIM 107 - sponsored by Kenny and Aliza Weinblatt in honor of the birth
of their son Binyomin Yitzchok - may he grow to excel in Torah and Yir'as
(a) The two 'Gezeirah-Shavahs' (of Rebbi Yochanan and Rava) both refer to
'Shechutei P'nim' that were taken outside and burned. Rav Kahana tries to
learn from the Pasuk "va'Aleihem Tomar" (the opening words of Ha'ala'as
Chutz) - that the same pertains to Shechutei Chutz that are subsequently
burned outside, too (like the opinion of the Tana Kama).
(b) Rabah refutes this explanation, based on the spelling of the word
"va'Aleihem" - which is spelled with an 'Alef' (in which case "Va'aleihem
Tomar" means 'And say to them', rather than 'and say about them ('about what
is written above)' which it would have meant had it been written with an
(c) So we cite Tana de'Bei Yishmael, who learns it (not from the words of
"va'Aleihem Tomar", but) - from the 'Vav', connecting the Parshah of
'Ha'ala'as Chutz' to 'Shechitas Chutz'.
(d) Rebbi Yochanan learns it from - the 'Gezeirah-Shavah "Hava'ah",
"Hava'ah", as we already saw earlier.
(a) Rav Bibi bar Abaye's problem with the fact that there are now two cases
of Ha'ala'ah, from the Mishnah in Kerisus, which lists thirty-six Kerisus
is - that the Tana ought to have listed thirty-seven K'risus (to teach us
that someone who transgresses all of them must bring thirty-seven Chata'os).
(b) We suggest that perhaps the Tana lists all 'Ha'ala'os' as one - like we
find by Shabbos and Avodas-Kochavim, each of which is counted as one,
despite the fact that each comprises various Toldos.
(c) We cannot however, give that answer here - because, as we learn there,
the reason that the Toldos are not listed independently is because the Tana
relies on other Mishnayos, which list them all; whereas the two 'Ha'ala'os
('ha'Ma'aleh Evrei P'nim ve'ha'Ma'aleh Evrei Chutz') are not specifically
(a) Later in the Perek, we will learn 'ha'Zorek Miktzas Damim ba'Chutz,
Chayav'. Rebbi Yishmael learns the Chiyuv of 'Zorek ba'Chutz' from the Pasuk
in Acharei-Mos "Dam Yechashev" (written in the Parshah of Shechutei Chutz),
and Rebbi Akiva, from "O Zevach" (written in connection with Ha'ala'as
Chutz. According to Rebbi Yishmael this teaches us 'Lechalek' - meaning that
it is not necessary to perform both the Shechitah and the Ha'ala'ah in order
to be Chayav, but is Chayav for either one.
(b) Rebbi Akiva learns 'Lechalek' from "Lo Yevi'enu", whilst Rebbi Yishmael
learns from there 'al ha'Shalem Hu Chayav, ve'Eino Chayav al ha'Chaser'.
This might refer to part of a limb, to part of the animal - or to part of
the Shiur Haktarah (less than a k'Zayis), as we shall see later.
(c) Rebbi Akiva learns that from "La'asos Oso", whereas Rebbi Yishmael uses
this as a second Pasuk to exempt him by a case of Chaser - where he needs a
second Pasuk to teach us that he is even Patur on Mukteri P'nim, ba'Chutz.
Otherwise, we would have thought that he is Chayav, because by Avodas P'nim,
the Kohanim are obligated to replace even incomplete limbs on the Mizbe'ach.
(d) Rebbi Akiva declares Chaser by 'Mukteri P'nim' - Chayav.
(a) Rebbi Akiva learns from "Dam Yechashev" to include Shechitas ha'Of in
the Din of Shechutei Chutz?
(b) Rebbi Yishmael learns this from "O Asher Yishchat", from which Rebbi
Akiva learns - than one is only Chayav for Shechutei Chutz, but not for
(c) We need a Pasuk to preclude Melikas Chutz, in spite of the fact that the
Torah has only mentioned Shechitah - because we would otherwise incorporate
it in the Chiyuv from a 'Kal-va'Chamer', since it is way of the Avodah
(which Shechitah is not).
(d) Rebbi Yishmael learns that from "Zeh ha'Davar" from Rebbi Akiva learns -
a 'Gezeirah-Shavah' ('Zeh ha'Davar' 'Zeh ha'Davar' from Nedarim.
(a) Someone who performed the Kemitzah of a Minchah or the Kabalas ha'Dam of
a Korban outside the Azarah - is Patur (as we learned in the Mishnah in the
(b) We query why the Mishnah needs to teach us this. We could not learn it
1. ... Shechitah - because Shechitah is unique in that it invalidates the
Korban Pesach if it is performed on behalf of people who are unable to eat
it (whereas Kabalah [and Kemitzah, which is not applicable in the first
place]) do not.
(c) We learn from the fact that the Torah specifically includes 'Zerikas
Chutz' in the Chiyuv (as we learned earlier) - whereas we could have learned
it from a 'Mah ha'Tzad' from Shechitah and Ha'ala'ah, that the Torah only
incorporates in the Chiyuv of Avodos Chutz, those Avodos which it
specifically mentions, thereby negating the possibility of learning Kemitzah
and Kabalah via a 'Mah ha'Tzad' from Shechitah and Ha'ala'ah.
2. ... Zerikah - which renders a Zar who performs it Chayav Misah (which
Kemitzah and Kabalah do not).
(a) Rebbi Avahu maintains that if someone Shechted and performed Zerikah on
a Korban ba'Chutz, he is Chayav one Korban according to Rebbi Yishmael, and
two according to Rebbi Akiva - because the former, learned Zerikah from "Dam
Yechashev" (which is written in connection with the Shechitah), whereas the
latter learned it from "O Zevach" (which is written in connection with the
(b) Abaye disagrees with Rebbi Avahu. He learns from the Pasuk "Sham Ta'aleh
Olosecha, ve'Sham Ta'aseh" - that all the Asiyos besides Ha'ala'ah (i.e.
Shechitah and Zerikah) are considered one.
(c) By the same token, Rebbi Avahu continues, if he both performed Zerikah
and sacrificed the Korban ba'Chutz, he will be Chayav two Korbanos, whereas
according to Rebbi Akiva, he will be Chayav only one. Abaye again disputes
Rebbi Avahu's ruling, based on the same Pasuk "Sham Ta'aleh Olosecha,
ve'Sham Ta'aseh" - which implies that Ha'ala'ah and Zerikah are considered
(d) Rebbi Avahu concludes that in a case where someone Shechted, performed
Zerikah and sacrificed the Korban ba'Chutz - he is Chayav two Korbanos 'Mah
Nafshach'; according to Rebbi Yishmael, one for the Ha'ala'ah, and one for
the Zerikah and the Shechitah, and according to Rebbi Akiva, one for the
Shechitah and one for the Zerikah and the Ha'ala'ah.
(e) This time - Abaye agrees with Rebbi Avahu that the sinner brings two
Korbanos, one for the Ha'ala'ah, and the other for the other Asiyos.
(a) The Beraisa discusses the Pasuk in Acharei-Mos (in connection with
Shechutei Chutz). We might have thought that "Asher Yishchat mi'Chutz
la'Machaneh" means outside the three Machanos - by means of a
'Gezeirah-Shavah' ("mi'Chutz la'Machaneh" "mi'Chutz la'Machaneh") from Parim
(b) We therefore learn from the Pasuk ...
1. ... "O Eiz Asher Yishchat" - that one is even Chayav in Machaneh Yisrael
(c) We learn that from there, because it implies outside all three camps,
which comes to teach us that one is only Chayav if one Shechts the Korban in
a place which, like outside the three camps, is not fit to sacrifice any
Korbanos (to preclude the south of the Azarah, which is eligible to Shecht
2. ... "O el mi'Chutz la'Machaneh" - that he is not Chayav for Shechting an
Olah in the south of the Azarah (even though it is not fit for Kodshei
(a) According to Ula, someone who Shechts on the roof of the Heichal is
Chayav for Shechutei Chutz - because it is not a place which is fit to bring
(b) Rava queries this from the Pasuk "ve'el Pesach Ohel Mo'ed Lo Hevi'o" -
which must come to teach us that one is Patur for Shechting on the roof of
the Heichal (which is inside the entrance of the Ohel Mo'ed). Otherwise it
is not teaching us anything).
(c) We counter Rava's Kashya however - with the Kashya that if, as he
suggests, "ve'el Pesach Ohel Mo'ed Lo Hevi'o" comes to preclude the roof of
the Heichal, it certainly precludes the south of the Azarah, and includes
the Machaneh Leviyah. So why does the Torah then write "ba'Machaneh" and
(d) If indeed, we include the roof of the Heichal in the Isur from
"ba'Machaneh", as the current Kashya suggests, and exclude the south of the
Azarah from "mi'Chutz la'Machaneh" - "ve'el Pesach Ohel Mo'ed ... " would
come to preclude the Parah Adumah and Kodshei Bedek ha'Bayis (which are not
fit to be brought to the entrance of the Ohel Mo'ed) from the La'av of
(a) Rav Mari vindicates Rava. "ve'el Pesach Ohel Mo'ed ... ", he explains,
comes to preclude someone who Shechts on the roof of the Heichal, "Mi'chutz
la'Machaneh" to preclude the south of the Azarah, and "ba'Machaneh" to
include where the animal is standing inside the Azarah, but its neck is
outside. We object to this explanation however, on the grounds - that,
seeing as the actual Shechitah takes place outside the Azarah, why would we
even think that he might be Patur? What difference does it make where the
(b) So we amend Rav Mari's words to a case - where the animal is standing
outside the Azarah and its neck is inside, which we would otherwise have
thought is not considered Shechutei Chutz, since the Shechitah takes place
inside the Azarah.
(a) According to Rebbi Yochanan, someone who sacrifices a Korban nowadays,
is Chayav because of Ha'ala'as Chutz. Resh Lakish rules - Patur.
(b) The basis of their Machlokes is - whether, when Yehoshua sanctified
Yerushalayim, he sanctified it for all time ('Kedushah Rishonah Kidshah
le'Sha'atah ve'Kidshah le'Asid Lavo' [Rebbi Yochanan]) or not (Resh Lakish).
(c) This appears to be a duplication of a Machlokes Tana'im, we ask. In a
Mishnah in Iduyos, Rebbi Eliezer describes how, when they built the Heichal
and the Azaros of the second Beis-Hamikdash - they were both surrounded by
(d) What distinguished the two - was the fact that the builders built
outside the curtains of the Heichal, but inside those of the Azaros.
(a) Based on what Rebbi Yehoshua heard, even though there was no ...
1. ... Beis-Hamikdash, they used to bring Korbanos in the place where the
Azarah used to be.
(b) Rebbi Yehoshua's reason is - based on the principle "Kedushah Rishonah
Kidshah le'Sha'atah, ve'Kidshah le'Asid Lavo'.
2. ... hangings around the Azarah - the Kohanim used to eat Kodshei Kodshim
3. ... wall surrounding Yerushalayim - they used to eat Kodshim and Ma'aser
Sheini in the location of Yerushalayim.
(a) We initially assume that Rebbi Eliezer holds - ' ... Kidshah
le'Sha'atah, ve'Lo Kidshah le'Asid Lavo', which explains why they put up
temporary curtains instead of walls.
(b) We reject this latter assumption however - and explain that Rebbi
Eliezer actually concedes that 'Kidshah le'Asid Lavo', in which case, the
curtains were of no Halachic significance, and Rebbi Yehoshua was not coming
to dispute Rebbi Eliezer's statement, only to make an independent one.
(c) In fact, the purpose of the curtains - was for Tz'niyus (modesty).
(a) According to Rebbi Yochanan, someone who sacrifices ba'Chutz a limb that
does not contain a k'Zayis of Basar, but the bone complements the Shi'ur, is
Chayav because he holds - that whatever is joined to a Korban, is considered
to be part of it.
(b) Resh Lakish holds - that it is not, and he is therefore Patur.