REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 19
ZEVACHIM 19 (28 Sivan) - dedicated to the memory of Hagaon Rav Yisroel Zev
[ben Rav Avrohom Tzvi] Gustman ZT'L (author of "Kuntresei Shi'urim" and
renowned Dayan of pre and post-war Vilna) on his Yahrzeit, by a number of
students who merited to study under him: Harav Eliezer Stern and Harav
Zalman Stern of Brooklyn; Yechiel Wachtel and Michoel Starr of Yerushalayim.
(a) We learned in the Mishnah in Eruvin that a Kohen who has a wound on his
finger, may (even should because of Kavod ha'Mikdash) wind a Gemi (a
reed-grass used as a plaster) on Shabbos, in the Beis-Hamikdash, but not
Why is that?
(b) Under which circumstances does the Tana go on to forbid it even in the
(c) Rebbi Yehudah b'rei de'Rebbi Chiya restricts this Halachah to a Gemi,
but forbids using a Tziltzul Katan (a tiny belt).
Why is that?
(d) On what grounds does Rebbi Yochanan disagree with Rebbi Yehudah b'rei
(a) How do we establish the Mishnah, to circumvent the problem of
(b) Rava Amar Rav Chisda rules that on a location on the body which is
covered by clothes, even one strand is a Chatzitzah.
What does he say
about a location which is not?
(c) What does he mean when (in the latter case) he uses the word 'Chotzetz'?
(a) With whom does Rava argue?
(b) How do we reconcile Rava's ruling with Rebbi Yehudah b'rei de'Rav Chiya,
who forbids a tiny belt, even though it is less than three finger-breadths
by three finger-breadths?
(c) In the second Lashon, we amend Rebbi Yochanan's statement.
he now say? With which of the two other opinions does he agree?
(d) Might Rebbi Yochanan concede that a Tziltzul is forbidden (even though
it is less than three by three) because it is Chashuv?
(e) According to Rebbi Yochanan, why does the Tana permit only a Gemi? Why
does he not rather mention a Tziltzul Katan?
(a) Rava asks whether if a wind blows and puffs out the Kohen's clothes
(during the Avodah), it is considered a Chatzitzah.
What are the two sides
of the She'eilah?
(b) He also asks whether a louse is a Chatzitzah.
What sort of louse is he
(c) What are the two sides of the She'eilah? Why might it ...
(d) Assuming that a louse is considered a Chatzitzah, what does Rava ask
about a bit of 'Afar' on the Kohen's skin? What does he mean by 'Afar'?
- ... not be considered a Chatzitzah?
- ... nevertheless be considered a Chatzitzah?
(a) What did Rava mean when he asked whether ...
(b) Why can Rava not have meant 'Nima' literally?
- ... the arm-pit is a Chatzitzah or not?
- ... the Kohen's own hand is a Chatzitzah or not? What is the case?
- ... a Nima (a strand of hair) is Chotzetz?
(c) Mar bar Ashi asks whether a hair from his beard that entered between his
shirt and his flesh is considered a Chatzitzah or not.
What is the basis
of the She'eilah?
(a) Rebbi Zeira asked whether Tefilin are considered a Chatzitzah or not.
Why is this not a She'eilah according to those who hold 'Laylah La'av Z'man
(b) Why is it not feasible to say that they are not a Chatzitzah in the day,
even though they are in the night?
(c) Then what is the She'eilah?
(d) What did Rebbi Ami have to say about the She'eilah, once it reached his
(a) What does the Beraisa say about Kohanim be'ba'Avodasan, Levi'im
be'Duchanan and Yisrael be'Ma'amadan?
(b) What does the Tana mean by ...
(c) What makes us think that if the Kohanim did wear Tefilin, they would not
- ... 'Levi'im be'Duchanan'?
- ... 'Yisrael be'Ma'amadan'?
(a) To reconcile Rebbi Ami (who rules that Tefilin are 'Chotzetz'), with the
previous Beraisa, to what do we therefore ascribe the Tana's use of the word
Answers to questions
(b) And how do we reconcile Rebbi Ami with another Beraisa, which
specifically states 'Im Hinichan, Einan Chotzetzos'?
(c) The basis for the prohibition is the Pasuk in Tzav "Yilbash al Besaro"
(forbidding the Kohanim to serve with a Chatzitzah between their clothes and
their flesh [though according to Rashi, who learns the Sugya with regard to
Yitur Begadim, the significance of this Pasuk is not clear; see Tosfos]).
Why do we initially think that it extends to the Tefilin shel Rosh? Which
Pasuk in Tetzaveh serves as the basis for this suggestion?
(d) How do we answer this question? What does the Beraisa say that dispenses
with the problem?
(a) What does Rav Huna learn from the Pasuk in Tazri'a (in connection with a
Yoledes) "Ve'chiper Alehah ha'Kohen Ve'taherah"?
(b) The Tana of the Beraisa learns that a Kohen who serves without having
washed his hands and feet desecrates the Avodah from the 'Gezeirah-Shavah'
In which connection is the second "Chukah" written?
(c) What distinction does another Beraisa make between the Kohen in the
previous case and a Kohen Gadol who failed to wash his hands and feet
between the five changes of clothes on Yom Kipur (assuming that he washed
before he began the Avodah)?
(d) How many times does the Kohen Gadol in fact need to ...
- ... Tovel on Yom Kipur?
- ... wash his hands and feet?
(a) What did Rebbi Yochanan answer, based on the Pasuk in Chukas
"U'leveisham", when Rav Asi pointed out that the Torah writes "Chukah" by
both cases of washing, and asked him why there should be a difference?
(b) Rav Asi's face shone with pleasure at Rebbi Yochanan's answer.
did Rebbi Yochanan mean when he then said to him 'Vav a'Apusa Kasvi Lach'?
What was the problem with his answer?
(c) How does Chizkiyah learn the distinction from the Pasuk in Ki Sisa (in
connection with the Kiyor) "Ve'haysah Lahem Chok Olam *Lo u'e'Zar'o*
u'le'Dorosam", and Rebbi Yonasan from the Pasuk in Pikudei "Ve'rachatzu
Mimenu Moshe, *Aharon u'Vanav*"?
(d) Why does ...
(e) Who were the four Kohanim?
- ... Rebbi Yonasan decline to learn it from the Pasuk in Ki Sisa?
- ... Chizkiyah decline to learn from the Pasuk in Pikudei? What does Rebbi Yossi b'Rebbi Chanina learn from there?
(a) How does the Kohen perform Kidush Yadayim ve'Raglayim, according to the
(b) From where do we learn that he had to wash his hands and feet
(c) What does Rebbi Yossi b'Rebbi Yehudah say?
(d) What did the Chachamim ask on him?
(a) How does Rav Yosef answer the Kashya?
(b) According to Abaye, on what grounds do the Rabbanan disagree with him?
(c) Rav Sama b'rei de'Rav Ashi asked Ravina why the Kohen could not simply
sit down and wash (thereby answering the Rabbanan's Kashya on Rebbi b'Rebbi
What did he answer?
(a) Is a Kohen obligated to wash his hands and feet at night, if he already
washed them in the morning?
(b) According to Rebbi Elazar b'Rebbi Shimon in a Beraisa, he is not
obligated to wash them in the morning either, even if he washed them at
What does Rebbi mean when he says that 'Linah' applies to Kidush
(c) In a second Beraisa, Rebbi repeats his previous ruling, but in a case
where the Kohen had been performing the Avodah all night when morning
What does Rebbi Elazar b'Rebbi Shimon say? What is the criterion
for Kidush, according to him?
(d) Why are both Beraisos necessary?
(a) Rebbi's opinion is based on the Pasuk "O ve'Gishtam el ha'Mizbe'ach
How does Rebbi learn it from there?
(b) What is Rebbi Elazar b'Rebbi Shimon's source?
(c) Why does the Torah need to write "be'Vo'am el Ohel Mo'ed", according to
(d) Why, according to both Tana'im, does the Torah need to write ...
- ... "Le'shareis"?
- ... "Le'haktir Isheh la'Hashem"?
(a) The Torah writes "O ve'Gishtam", according to Rebbi Elazar b'Rebbi
Shimon, to teach us the ruling of Rav Acha bar Ya'akov, regarding the second
Kidush of the Kohen Gadol on Yom Kipur.
Answers to questions
What is meant by the second
(b) The Tana'im argue with regard to the first Kidush. According to the
Rabbanan, the Kohen Gadol made Kidush Yadayim ve'Raglayin before undressing
for the Tevilah.
What does Rebbi Meir say?
(c) What does Rav Acha bar Ya'akov now extrapolate from "O ve'Gishtam"?